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THE FIRST SERMON vpon the first Chapter of IOHN. Iohn, Chapter 1. Ver. 1. 2. 1. In the beginning was the VVord, & the Word was with God, and the VVord was God. THE FIRST SERMON upon the First Chapter of JOHN. John, Chapter 1. Ver. 1. 2. 1. In the beginning was the Word, & the Word was with God, and the Word was God.
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2. The same was in the beginning, with God. &c. 3. 4. 5.
2. The same was in the beginning, with God. etc. 3. 4. 5.
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THE whole Scripture, conteined in the bookes of the Olde, and Newe Testament, beeing penned by holy men,
THE Whole Scripture, contained in the books of the Old, and New Testament, being penned by holy men,
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as they were mooued by the holy Ghost, must needs be in euery part, of like authority, and certainty.as they were moved by the holy Ghost, must needs be in every part, of like Authority, and certainty.
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For what difference, in these points can there be reasonably imagined, where one and the same Authour, God himselfe, giueth immediately both warrant to write,
For what difference, in these points can there be reasonably imagined, where one and the same Author, God himself, gives immediately both warrant to write,
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and direction in writing? Adde herevnto, that the maine matter of both, and the chiefe end of the Lord, in both is all one;
and direction in writing? Add hereunto, that the main matter of both, and the chief end of the Lord, in both is all one;
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namely, the knowledge of our Redemption, by the sacrifice of the promised Messiah Iesus Christ.
namely, the knowledge of our Redemption, by the sacrifice of the promised Messiah Iesus christ.
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Onely herein doth the later excell the former, that it deliuereth this great mysterie of Reconciliation, more particularly, and more cleerely.
Only herein does the later excel the former, that it Delivereth this great mystery of Reconciliation, more particularly, and more clearly.
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In this respect is the office of Iohn Baptist preferd before the calling of all the Prophets, that went before him,
In this respect is the office of John Baptist preferred before the calling of all the prophets, that went before him,
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& yet made inferior to the ministery of the Gospel, that was to follow him.
& yet made inferior to the Ministry of the Gospel, that was to follow him.
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Iohn was more then a Prophet; yet he, that is least in the kingdom of Heauen, is greater then he. John was more then a Prophet; yet he, that is least in the Kingdom of Heaven, is greater then he.
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Then are we vtterly without excuse, if the measure of our knowledge, in the doctrine of our euerlasting saluation, be not answerable, in some proportion, to the meanes thereof, in this cleere light of teaching.
Then Are we utterly without excuse, if the measure of our knowledge, in the Doctrine of our everlasting salvation, be not answerable, in Some proportion, to the means thereof, in this clear Light of teaching.
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Let vs therefore I beseech you, with reuerence and good conscience, stirre vp both our soules,
Let us Therefore I beseech you, with Reverence and good conscience, stir up both our Souls,
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and bodies, to the learning of that, which doth so neerely concerne vs, and is so plainly,
and bodies, to the learning of that, which does so nearly concern us, and is so plainly,
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& plentifully manifested by our Sauiour, & his Apostles, in these books of the new Testament.
& plentifully manifested by our Saviour, & his Apostles, in these books of the new Testament.
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Of which (that I may, in this entrance to my labor, say somewhat of them all in generall) some are historicall, some doctrinall.
Of which (that I may, in this Entrance to my labour, say somewhat of them all in general) Some Are historical, Some doctrinal.
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The historicall books declare matters of fact, the sayings, and doings of God, angells, and men:
The historical books declare matters of fact, the sayings, and doings of God, Angels, and men:
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Some of them report of things past, which is the proper office of an history.
some of them report of things past, which is the proper office of an history.
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And of this kind are the fiue first books, the fowre Gospels, containing the discourse of our Sauiour Christs life, death, resurrection, and ascension;
And of this kind Are the fiue First books, the fowre Gospels, containing the discourse of our Saviour Christ life, death, resurrection, and Ascension;
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one booke of the Acts, or doings of the Apostles: the other historicall book is the Reuelation;
one book of the Acts, or doings of the Apostles: the other historical book is the Revelation;
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wherin, by way of prophecie, concerning things to come, the estate of the Church of Christ, till the ende of the world, is most truely & wonderfully described.
wherein, by Way of prophecy, Concerning things to come, the estate of the Church of christ, till the end of the world, is most truly & wonderfully described.
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Those treatises of the new Testament, which I call doctrinall, are such as were written by the Apostles,
Those treatises of the new Testament, which I call doctrinal, Are such as were written by the Apostles,
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for the instruction of the Church of God; commonly called Epistles, because they were sent: sent I say to them, who had already receiued, and professed the Gospell.
for the instruction of the Church of God; commonly called Epistles, Because they were sent: sent I say to them, who had already received, and professed the Gospel.
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But of these I shal say more, if it please God, in my exposition of the Epistle to the Romans.
But of these I shall say more, if it please God, in my exposition of the Epistle to the Roman.
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1. Now, as for those bookes, which we call the Gospells, we are to vnderstand, that the generall matter of them all fowre, is an history of those things, that Iesus did, and taught, while hee continued here in the world;
1. Now, as for those books, which we call the Gospels, we Are to understand, that the general matter of them all fowre, is an history of those things, that Iesus did, and taught, while he continued Here in the world;
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as it is euident by S. Luke, and this our Euangelist. But whereas they name (expresly) no more, but his sayings, and doings;
as it is evident by S. Lycia, and this our Evangelist. But whereas they name (expressly) no more, but his sayings, and doings;
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we must knowe, that his sufferings, or the things that befell him in this life, are also comprised in them, according to the course of an historie.
we must know, that his sufferings, or the things that befell him in this life, Are also comprised in them, according to the course of an history.
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What is more common in the books of kings, then such speeches as these: Ieroboams acts; Rehoboams acts;
What is more Common in the books of Kings, then such Speeches as these: Ieroboams acts; Rehoboams acts;
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The residue of the acts of Nadab, and all that he did, are they not written in the bookes of the Chronicles of the kings of Israell? Yet, who is ignorant, that these histories containe also, besides their deedes, a rehearsall, The residue of the acts of Nadab, and all that he did, Are they not written in the books of the Chronicles of the Kings of Israel? Yet, who is ignorant, that these histories contain also, beside their Deeds, a rehearsal,
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as of other matters concerning them, so namely of their death, either naturall, or violent?
as of other matters Concerning them, so namely of their death, either natural, or violent?
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2 But let vs come neerer to this our Euangelist; First to the title of the book, then to the historie it self.
2 But let us come nearer to this our Evangelist; First to the title of the book, then to the history it self.
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Touching the former, although I doe not holde all the titles of the books of the new Testament to be (as those of the Psalms are) parts of the Canonical Scripture, endited by the holy Ghost;
Touching the former, although I do not hold all the titles of the books of the new Testament to be (as those of the Psalms Are) parts of the Canonical Scripture, endited by the holy Ghost;
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but only directions added by men to giue notice of the Authours, and to shew (in generall) of what kinde they are:
but only directions added by men to give notice of the Authors, and to show (in general) of what kind they Are:
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yet surely they are (for the most part) taken out of the books themselues.
yet surely they Are (for the most part) taken out of the books themselves.
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The writings of the Apostles haue warrant of that name Epistles, not onely because the Grecians so call the Letters sent from one to another, such as those are,
The writings of the Apostles have warrant of that name Epistles, not only Because the Greeks so call the Letters sent from one to Another, such as those Are,
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but also from S. Paul himselfe; who according to common custome, calls them by that title.
but also from S. Paul himself; who according to Common custom, calls them by that title.
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So doth Saint Peter tearme his owne, and the Apostle Pauls writings. But of these, and the other titles of the Actes, and Reuelation, an other time, if God will.
So does Saint Peter term his own, and the Apostle Paul's writings. But of these, and the other titles of the Acts, and Revelation, an other time, if God will.
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This book, and the other three of the same kinde, are called Gospells.
This book, and the other three of the same kind, Are called Gospels.
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The word in the Original signifieth as much as good tidings, or a message of some good; The word in the Original signifies as much as good tidings, or a message of Some good;
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applied by the holy Ghost to the doctrine of the Gospell, according to the manner of the seauenty two interpreters, who translating the olde Testament out of the Hebrew into Greeke, exprest the preaching of saluation by a word of the same nature,
applied by the holy Ghost to the Doctrine of the Gospel, according to the manner of the seauenty two Interpreters, who translating the old Testament out of the Hebrew into Greek, expressed the preaching of salvation by a word of the same nature,
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and kinde How beautifull upon the mountaines are the feete of him that declareth & publisheth peace &c. saith the Prophet;
and kind How beautiful upon the Mountains Are the feet of him that Declareth & Publisheth peace etc. Says the Prophet;
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where the Greeke hath Euangelize peace, as it is alleaged by the Apostle, and applyed to the preaching of the Gospell.
where the Greek hath Evangelize peace, as it is alleged by the Apostle, and applied to the preaching of the Gospel.
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And that the doctrine of saluation by Christ is signified by that name, it may farder appeare by the same Apostle, where hee sayth, that the Scripture preached the Gospell to Abraham, saying, In thee shall all nations bee blessed.
And that the Doctrine of salvation by christ is signified by that name, it may farther appear by the same Apostle, where he say, that the Scripture preached the Gospel to Abraham, saying, In thee shall all Nations be blessed.
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But what neede many proofes in so playne a matter? Especially since the first messenger of that ioy,
But what need many proofs in so plain a matter? Especially since the First Messenger of that joy,
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after our Sauiours birth, the holy Angell, deliuers his embassage in the very same tearmes. Beholde, I bring you glad tydings of great ioy.
After our Saviour's birth, the holy Angel, delivers his Embassy in the very same terms. Behold, I bring you glad tidings of great joy.
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Yea, our Sauiour himselfe hath authorized, and as it were sanctified the vvord, to that purpose, by saying, Verilie, I saie unto you, wheresoeuer this Gospell shalbe preached, throughout all the world, there shall this also, that shee hath done, bee spoken of, for a memoriall of her.
Yea, our Saviour himself hath authorized, and as it were sanctified the word, to that purpose, by saying, Verily, I say unto you, wheresoever this Gospel shall preached, throughout all the world, there shall this also, that she hath done, be spoken of, for a memorial of her.
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If any man demaund yet farder reason, for applying this title to the History of our Sauiour;
If any man demand yet farther reason, for applying this title to the History of our Saviour;
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Let him hearken what Saint Marke sayth. The beginning of the Gospell of IESVS CHRIST.
Let him harken what Saint Mark say. The beginning of the Gospel of JESUS CHRIST.
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Vpon this warrant from him, these foure bookes are lawfully and worthily called the foure Gospels.
Upon this warrant from him, these foure books Are lawfully and worthily called the foure Gospels.
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Now it hath seemed good to them, that haue translated the new Testament, out of the originall greek into other languages, to retein the greek word in their seueral translatiōs, either wholly without any change,
Now it hath seemed good to them, that have translated the new Testament, out of the original greek into other languages, to retain the greek word in their several Translations, either wholly without any change,
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as the Syriack doth or else framed after the fashion of their speech.
as the Syriac does or Else framed After the fashion of their speech.
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So is it in the Latine, French, Italian, Spanish, & the old Flemish, yea in the Scotish to;
So is it in the Latin, French, Italian, Spanish, & the old Flemish, yea in the Scottish to;
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only our ancestors the Saxōs haue vsed their liberty, to express the meaning of it in their owne tong.
only our Ancestors the Saxons have used their liberty, to express the meaning of it in their own tonge.
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and haue changed Euangelie into Gospell.
and have changed Evangelist into Gospel.
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And yet they haue not made this alteration in the Titles, (where they keepe the Latine altogether) but in those parcells which were shared out for the seruice of some speciall daies;
And yet they have not made this alteration in the Titles, (where they keep the Latin altogether) but in those parcels which were shared out for the service of Some special days;
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& in the text it self, where the Greek word is vsed by the Euangelist.
& in the text it self, where the Greek word is used by the Evangelist.
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The word then, both in the Originall, and in our english, giueth vs to vnderstand, that the matter of these Histories,
The word then, both in the Original, and in our english, gives us to understand, that the matter of these Histories,
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or bookes called Gospells, is a message of ioy, and gladnesse;
or books called Gospels, is a message of joy, and gladness;
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yea, of suchioy, and gladnesse, as neither eye hath seene, care hath heard, nor the heart of man is able worthily to conceiue.
yea, of suchioy, and gladness, as neither eye hath seen, care hath herd, nor the heart of man is able worthily to conceive.
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And shall I need to vse any one word of exhortation, for the stirring of vs vp to heare these ioyfull newes of peace and saluation? This is that kingdom of Heauen, which, in the daies of our Sauiour Christs preaching suffered violence:
And shall I need to use any one word of exhortation, for the stirring of us up to hear these joyful news of peace and salvation? This is that Kingdom of Heaven, which, in the days of our Saviour Christ preaching suffered violence:
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while multitudes ran together in heaps, thronging, & thrusting to heare such gladsome tydings. If the Examples of men bee of small force to moue vs;
while Multitudes ran together in heaps, thronging, & thrusting to hear such gladsome tidings. If the Examples of men be of small force to move us;
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yet let the testimony of Angells waigh some.
yet let the testimony of Angels weigh Some.
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what with vs Behold (saith the Angell) I bring you glad tydings of great ioy, that shall be to all the people.
what with us Behold (Says the Angel) I bring you glad tidings of great joy, that shall be to all the people.
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And that we might the rather be perswaded thereof, we haue not only thereport of this one Angell,
And that we might the rather be persuaded thereof, we have not only thereport of this one Angel,
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but the practise and example of a whole army of Angells, Praising God, & saying Glory be to God in the high heauens,
but the practice and Exampl of a Whole army of Angels, Praising God, & saying Glory be to God in the high heavens,
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& peace on earth, & towards men good will. & peace on earth, & towards men good will.
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Shall the holy Angells of God, whom these things in a manner concerne not, so triumph,
Shall the holy Angels of God, whom these things in a manner concern not, so triumph,
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and glory, for this happy newes;
and glory, for this happy news;
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wondering at the infinite mercy of the Lord, and reioycing for our glorious felicitie? and shal we (for whom all this is done) remaine senselesse,
wondering At the infinite mercy of the Lord, and rejoicing for our glorious felicity? and shall we (for whom all this is done) remain senseless,
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& carelesse? At the least, let this dulnesse, and deadnesse work so much with vs,
& careless? At the least, let this dulness, and deadness work so much with us,
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as to make vs see, how vnworthy we are of so vnspeakeable loue, how vnwilling to receiue the gracious meanes of saluation, prouided for vs,
as to make us see, how unworthy we Are of so unspeakable love, how unwilling to receive the gracious means of salvation, provided for us,
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and offred to vs, yea thrust vppon vs by the Lord, that will not suffer vs to perish.
and offered to us, yea thrust upon us by the Lord, that will not suffer us to perish.
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Is it possible wee should be so vnthankfull to God, so vnkinde to our selues,
Is it possible we should be so unthankful to God, so unkind to our selves,
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so iniurious to our posterity, as to neglect driue away from vs, and them, the onely meanes of our,
so injurious to our posterity, as to neglect driven away from us, and them, the only means of our,
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and their euerlasting saluation? Do you thinke those reprobate spirits the Diuells, if the Lord had vouchsafed them so great a mercie, would so desperatelie haue resused it,
and their everlasting salvation? Do you think those Reprobate spirits the Devils, if the Lord had vouchsafed them so great a mercy, would so desperately have refused it,
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or so faintlie accepted of it? Say not to mee, you are contented to bee saued by Iesus Christ;
or so faintly accepted of it? Say not to me, you Are contented to be saved by Iesus christ;
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when you shew your selues so retchless, & backeward to learne how you may bee saued by him.
when you show your selves so retchless, & backward to Learn how you may be saved by him.
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Giue mee leaue to reason a little with you.
Give me leave to reason a little with you.
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If an estate in some temporall possession were bestowed on you, by waie of Legacie, woulde you satisfie your selues;
If an estate in Some temporal possession were bestowed on you, by Way of Legacy, would you satisfy your selves;
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or woulde it serue the turne, for you to professe, that you accepted of the gifte:
or would it serve the turn, for you to profess, that you accepted of the gift:
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woulde you stay at home, and waite till the Executours should drawe you out, to goe take possession? No, no, you would seeke from one Court to another, make all the friends you could, bestowe your paines, time and charges, to haue liuery and seisin of a fraile and vncertaine in heritance.
would you stay At home, and wait till the Executors should draw you out, to go take possession? No, no, you would seek from one Court to Another, make all the Friends you could, bestow your pains, time and charges, to have livery and seisin of a frail and uncertain in heritance.
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But in this bountifull, and large graunt of interest to heauen, we haue not so much care,
But in this bountiful, and large grant of Interest to heaven, we have not so much care,
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as to knowe what clayme, or title, wee haue to it. And yet it is a mystery:
as to know what claim, or title, we have to it. And yet it is a mystery:
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Great is the mystery of godlinesse; which none of the Princes of this world haue knowen. Great is the mystery of godliness; which none of the Princes of this world have known.
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The excellencie, and gloriousnesse of it inflames the Angells with a desire to look into it;
The excellency, and gloriousness of it inflames the Angels with a desire to look into it;
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and do we set light by such wonderfull knowledge? let it suffice vs, hitherto in our ignorance we haue beene so carelesse:
and do we Set Light by such wonderful knowledge? let it suffice us, hitherto in our ignorance we have been so careless:
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Now, at the last, let vs put on other mindes, and by our continuall diligence (as it were) make amendes to our selues, for so long continued negligence.
Now, At the last, let us put on other minds, and by our continual diligence (as it were) make amends to our selves, for so long continued negligence.
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To which purpose I haue especially made choice of this piece of Scripture. If any man pretende the hardnesse of the matter;
To which purpose I have especially made choice of this piece of Scripture. If any man pretend the hardness of the matter;
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what is more easie, or more pleasant then a story? If any man despise the plainenesse of it,
what is more easy, or more pleasant then a story? If any man despise the plainness of it,
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as a thing not worth his labour, because a storie;
as a thing not worth his labour, Because a story;
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what is more strange, or mysticall then such a Storie? The Gospell is the easiest part of the Newe Testament.
what is more strange, or mystical then such a Story? The Gospel is the Easiest part of the New Testament.
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But the Gospell of Saint Iohn, is the hardest part of all the Euangelists writings:
But the Gospel of Saint John, is the Hardest part of all the Evangelists writings:
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yea, I dare boldelie saie it, because I am sure I shall speake it truely, there is no one part of all the Scripture, (setting allegories,
yea, I Dare boldly say it, Because I am sure I shall speak it truly, there is no one part of all the Scripture, (setting allegories,
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and prophecies not fulfilled, apart) that conteines matters more needefull, or more hard to be knowen,
and prophecies not fulfilled, apart) that contains matters more needful, or more hard to be known,
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then this present Gospell, or message of ioyfull tydings, brought to vs by the holy Euangelist, the beloued Disciple of our Sauiour Christ.
then this present Gospel, or message of joyful tidings, brought to us by the holy Evangelist, the Beloved Disciple of our Saviour christ.
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2. Of whome that I may speake a little, for the farder inciting of vs to hearken diligently to that hee writes;
2. Of whom that I may speak a little, for the farther inciting of us to harken diligently to that he writes;
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first I will entreat of his person, then of his writing.
First I will entreat of his person, then of his writing.
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That which the Apostle Peter sayth of the olde Testament, that no prophecie of the Scripture is of any priuate interpretation, but that holy men of God spake,
That which the Apostle Peter say of the old Testament, that no prophecy of the Scripture is of any private Interpretation, but that holy men of God spoke,
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as they were moued by the holy Ghost, is also to bee applied to the writings of the newe Testament, which proceeded from the same spirit of God, by the like inspiring, and directing;as they were moved by the holy Ghost, is also to be applied to the writings of the new Testament, which proceeded from the same Spirit of God, by the like inspiring, and directing;
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as it is confessed by all, both Protestants, and Papists, that make any profession of Christian Religion.
as it is confessed by all, both Protestants, and Papists, that make any profession of Christian Religion.
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For the Apostles of our Sauiour Christ, were the Penners of all these books saue three:
For the Apostles of our Saviour christ, were the Penners of all these books save three:
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and to them the holy Ghost was both promised by him, to leade them into all truth, and accordingly sent;
and to them the holy Ghost was both promised by him, to lead them into all truth, and accordingly sent;
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so that there can be no question, but the new Testament, as well as the olde, is the certaine truth of God, equall in authority, superior in plainnesse,
so that there can be no question, but the new Testament, as well as the old, is the certain truth of God, equal in Authority, superior in plainness,
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& knowledge of particulars belonging to euerlasting saluation.
& knowledge of particulars belonging to everlasting salvation.
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But you wil demand perhaps, how we may be assured, that the Apostles were the immediate Authors of these books.
But you will demand perhaps, how we may be assured, that the Apostles were the immediate Authors of these books.
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First, we haue the same proof of the new Testament, that wee haue of the Olde, the ioynt consent of Christians, in all ages from time to time.
First, we have the same proof of the new Testament, that we have of the Old, the joint consent of Christians, in all ages from time to time.
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Secondly, who seeth not the admirable prouidence of God in preseruing these bookes in such glorious reputation, maugre the power & malice of the mighty ones of this world,
Secondly, who sees not the admirable providence of God in preserving these books in such glorious reputation, maugre the power & malice of the mighty ones of this world,
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& their great master, Satan? Thirdly, who can be so shamlesse, as to deny or suspect the credit of those auncient Christians, who, liuing in the Apostles times, might & did certainely knowe, either by the hand,
& their great master, Satan? Thirdly, who can be so shamlesse, as to deny or suspect the credit of those ancient Christians, who, living in the Apostles times, might & did Certainly know, either by the hand,
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or by some marks, which the Apostles vsed (as it were signing and sealing) or by enquirie of the Apostles themselues, that those bookes were indeed of their writing? From them this knowledge came to their next successors,
or by Some marks, which the Apostles used (as it were signing and sealing) or by enquiry of the Apostles themselves, that those books were indeed of their writing? From them this knowledge Come to their next Successors,
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and successiuely to vs, that now liue, by such a generall consent of so many thousands in all ages, that it were more then impudencie to make question of the matter;
and successively to us, that now live, by such a general consent of so many thousands in all ages, that it were more then impudency to make question of the matter;
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howsoeuer our Papists, in these dayes, to make all men depende on them (that they may shew themselues to be Antichristian) will haue the assurance of this point,
howsoever our Papists, in these days, to make all men depend on them (that they may show themselves to be Antichristian) will have the assurance of this point,
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as of all other matters of faith, to be fetcht from them that now liue, from the authority of the Church of Rome, that now is.
as of all other matters of faith, to be fetched from them that now live, from the Authority of the Church of Rome, that now is.
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I may say the like of those other 3. Bookes, the Gospels of Mark, and Luke, and the Acts of the Apostles;
I may say the like of those other 3. Books, the Gospels of Mark, and Lycia, and the Acts of the Apostles;
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which were acknowledged by the first Christians to thaue been endited by the spirit of God,
which were acknowledged by the First Christians to thave been endited by the Spirit of God,
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and (as it is recorded by some) to haue beene approued for such by the Apostle S. Iohn; who doubtlesse, liuing till after the decease of all them, that are saide,
and (as it is recorded by Some) to have been approved for such by the Apostle S. John; who doubtless, living till After the decease of all them, that Are said,
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and belieued to be the writers of these, and the other books of the new Testament, would haue disclaim'd the authority of thē,
and believed to be the writers of these, and the other books of the new Testament, would have disclaimed the Authority of them,
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& informed the Church against them, if he had not certainly knowen, that they were al the holy Ghosts owne enditing.
& informed the Church against them, if he had not Certainly known, that they were all the holy Ghosts own enditing.
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But it is not my purpose, nor is it necessarie to that I haue in hand, to dispute this question:
But it is not my purpose, nor is it necessary to that I have in hand, to dispute this question:
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onely it seemed to me not amisse to speake thus much, in this entrance, as it were by the way, to preuent such obiections,
only it seemed to me not amiss to speak thus much, in this Entrance, as it were by the Way, to prevent such objections,
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as might perhaps disquiet the mindes of some, not so thoroughly setled. For whose better satisfaction, I will add that, which is of most importance:
as might perhaps disquiet the minds of Some, not so thoroughly settled. For whose better satisfaction, I will add that, which is of most importance:
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namely, the matter conteined in these books;
namely, the matter contained in these books;
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which is apparantly such, for the substance of it, as the heart, and head of man were neuer able to deuise:
which is apparently such, for the substance of it, as the heart, and head of man were never able to devise:
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yea such (witnesse the holy Apostle Saint Paul) as neither ey hath seene, eare hath heard,
yea such (witness the holy Apostle Saint Paul) as neither ey hath seen, ear hath herd,
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nor euer came into any mans heart;
nor ever Come into any men heart;
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But God hath reueiled it to vs, by his Spirit, which searcheth all things, yea the deepe things of God. But God hath revealed it to us, by his Spirit, which Searches all things, yea the deep things of God.
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This strangenesse of the matter is seconded in them, that beleeue to saluation, by an vnspeakeaioy,
This strangeness of the matter is seconded in them, that believe to salvation, by an vnspeakeaioy,
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and comfort in their soules, conceiued vpon a feeling of the pardon of their sins, and a certaine hope of euerlasting happinesse in the life to come.
and Comfort in their Souls, conceived upon a feeling of the pardon of their Sins, and a certain hope of everlasting happiness in the life to come.
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In the last place comes the testimony of the spirit of God:
In the last place comes the testimony of the Spirit of God:
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which (as it were the broade seale) makes vp the assurance both of the matter, and the bookes: in which it is comprised.
which (as it were the broad seal) makes up the assurance both of the matter, and the books: in which it is comprised.
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If you aske me how I can discern the witnesse of the Spirit, from the illusion of Satan,
If you ask me how I can discern the witness of the Spirit, from the illusion of Satan,
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and the imagination of mine owne brain, giue me leaue also to demand a like question of you;
and the imagination of mine own brain, give me leave also to demand a like question of you;
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How could the Prophets (whose ministery it pleased the holy Ghost to vse) from time to time make a difference, betwixt the motions of the Lord himselfe,
How could the prophets (whose Ministry it pleased the holy Ghost to use) from time to time make a difference, betwixt the motions of the Lord himself,
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and the suggestions you mention? were they any more able to express this power of discerning,
and the suggestions you mention? were they any more able to express this power of discerning,
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then the faithfull now are? I grant they could make proofe of their calling, and the reuelations they had, by a miraculous foretelling of things to come.
then the faithful now Are? I grant they could make proof of their calling, and the revelations they had, by a miraculous foretelling of things to come.
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But neither were those prophesies any certaine proofes, till the euent confirmed the truth of them,
But neither were those prophecies any certain proofs, till the event confirmed the truth of them,
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and my question remaines still vnanswered;
and my question remains still unanswered;
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How they could discerne, that the things which they prophecied of, were reuealed to them by God, How they could discern, that the things which they prophesied of, were revealed to them by God,
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and not suggested by any deceitfull working of the diuel. and not suggested by any deceitful working of the Devil.
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Beare with mee I beseech you, if I a little forget my selfe in a matter of such importance, and difficulty:
Bear with me I beseech you, if I a little forget my self in a matter of such importance, and difficulty:
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wherein I would be yet more bolde, with your patience, but that I trust and purpose to handle this point more at large, vpon some iuster occasion hereafter.
wherein I would be yet more bold, with your patience, but that I trust and purpose to handle this point more At large, upon Some juster occasion hereafter.
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The conclusion is, that no reasonable man, much more, that no Christian, may, without great inciuility,
The conclusion is, that no reasonable man, much more, that no Christian, may, without great incivility,
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or weakenesse of faith, make any question of the truth of these books:
or weakness of faith, make any question of the truth of these books:
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which haue continued in estimation, and authority, by the space of so many hundred years, in despight of so many,
which have continued in estimation, and Authority, by the Molle of so many hundred Years, in despite of so many,
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so learned, and so mighty enemies;
so learned, and so mighty enemies;
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whereas the doctrine it self, by which, through the power of God it hath, and doth preuaile, is so contrary to the desire of flesh, & and blood;
whereas the Doctrine it self, by which, through the power of God it hath, and does prevail, is so contrary to the desire of Flesh, & and blood;
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taking away all manner of glory from man, and couering him with shame, & ignominy; yea, stripping man of his greatest pride, the freedom of his will:
taking away all manner of glory from man, and covering him with shame, & ignominy; yea, stripping man of his greatest pride, the freedom of his will:
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without the comfort wherof, he hath (naturally) no ioy in any of his actions whatsoeuer.
without the Comfort whereof, he hath (naturally) no joy in any of his actions whatsoever.
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The holy Ghost then is the enditer of these bookes; Men, especially authorised by him, the Penners.
The holy Ghost then is the Enditer of these books; Men, especially authorised by him, the Penners.
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Amongst whome this our Euangelist was not the least;
among whom this our Evangelist was not the least;
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a man singularly affected by our Sauiour Christ, and therefore often thus described, The Disciple whom Iesus loued.
a man singularly affected by our Saviour christ, and Therefore often thus described, The Disciple whom Iesus loved.
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That this Gospell was of his writing, it appeareth by the end thereof, where it is said;
That this Gospel was of his writing, it appears by the end thereof, where it is said;
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This is that Disciple, which testifieth these things & wrot these things. Now what that Disciple was, the twelfth verse sheweth. This is that Disciple, which Testifieth these things & wrote these things. Now what that Disciple was, the twelfth verse shows.
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Then Peter turned about, and sawe the Disciple, whome Iesus loued: vppon that sight of him Peter tooke occasion to question with our Sauiour about him;Then Peter turned about, and saw the Disciple, whom Iesus loved: upon that sighed of him Peter took occasion to question with our Saviour about him;
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and in the end of that conference, set downe by the Euangelist, follow the wordes I recited before, This is that Disciple. But how shall we knowe, that This beloued Disciple. was Iohn? Surely the Gospell no where expresseth who it was:
and in the end of that conference, Set down by the Evangelist, follow the words I recited before, This is that Disciple. But how shall we know, that This Beloved Disciple. was John? Surely the Gospel no where Expresses who it was:
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as you may see in the places before alleaged; where there is no signification of his name:
as you may see in the places before alleged; where there is no signification of his name:
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and, other place, wherehee is called the beloued Disciple, there is none.
and, other place, wherehee is called the Beloved Disciple, there is none.
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Wee are therefore in this point also to haue recourse to the perpetuall iudgement of all Christians:
we Are Therefore in this point also to have recourse to the perpetual judgement of all Christians:
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who haue (without any doubting) deliuered this vpon their credit, as it were from hand to hand.
who have (without any doubting) Delivered this upon their credit, as it were from hand to hand.
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Whereof we may the better be perswaded, if we remember & consider, how easie it was for them, that liued in this Euangelists time,
Whereof we may the better be persuaded, if we Remember & Consider, how easy it was for them, that lived in this Evangelists time,
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and were (as we shall heare anone) the occasion of his writing, to informe themselues most certainly of the Author of this Gospell.
and were (as we shall hear anon) the occasion of his writing, to inform themselves most Certainly of the Author of this Gospel.
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It may be, some man wil yet doubt, whether the Apostle Iohn were the penner of this Gospel or no,
It may be, Some man will yet doubt, whither the Apostle John were the penner of this Gospel or no,
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because he hath not named himself, as hee hath done in the Reuelation.
Because he hath not nam himself, as he hath done in the Revelation.
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For the satisfying of which doubt, it may please him to vnderstand, that this book is an history,
For the satisfying of which doubt, it may please him to understand, that this book is an history,
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as those of the Kings are, that of Ester, of Iob, & such like, to which the Authours of them haue not set their names.
as those of the Kings Are, that of Ester, of Job, & such like, to which the Authors of them have not Set their names.
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But the other of the Reuelation is a prophecie, as the writings of Isay, Ieremy, Ezekiel, Daniel, and the rest;
But the other of the Revelation is a prophecy, as the writings of Saiah, Ieremy, Ezekielem, daniel, and the rest;
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euery one of which hath the Authours name particularly rehearsed in it. Now for the name it self, if it may adde any credit to the person,
every one of which hath the Authors name particularly rehearsed in it. Now for the name it self, if it may add any credit to the person,
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or signify any part of his nature, or grace bestowed vpon him, whom may we prefer before this our Euangelist? whose very name Iohn, in the originall Hebrew, soundeth out grace, & fauour.
or signify any part of his nature, or grace bestowed upon him, whom may we prefer before this our Evangelist? whose very name John, in the original Hebrew, soundeth out grace, & favour.
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To which if we adioyne that testimony of the holy Ghost so often repeated in this Gospel, that he was the Disciple whom Iesus loued, what can bee thought wanting, that might commend him to vs? For howsoeuer the loue of God be no proof of any excellency in the party beloued, frō which this loue should arise;
To which if we adjoin that testimony of the holy Ghost so often repeated in this Gospel, that he was the Disciple whom Iesus loved, what can be Thought wanting, that might commend him to us? For howsoever the love of God be no proof of any excellency in the party Beloved, from which this love should arise;
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yet it is a most certain demonstration of some great worth in him, after hee is beloued:
yet it is a most certain demonstration of Some great worth in him, After he is Beloved:
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Because the loue of God alwayes bestowes on him, whom it once embraceth, some assured testimony that hee is beloued of God.
Because the love of God always bestows on him, whom it once Embraceth, Some assured testimony that he is Beloved of God.
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It findes nothing worth the louing, but it giues something: it makes the party louely, though of himselfe he be worthy of hatred.
It finds nothing worth the loving, but it gives something: it makes the party lovely, though of himself he be worthy of hatred.
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And surely if euer this effect of Gods loue appeared in any (as it sheweth it self in all, that are beloued of him, more or lesse) it was euidently to be seene in this our Euangelist, who of a poore Fisherman ignorant,
And surely if ever this Effect of God's love appeared in any (as it shows it self in all, that Are Beloved of him, more or less) it was evidently to be seen in this our Evangelist, who of a poor Fisherman ignorant,
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and young, became in a short space admirable to all the world, for varietie, and certainety of all diuine wisedom, and knowledge;
and young, became in a short Molle admirable to all the world, for variety, and certainty of all divine Wisdom, and knowledge;
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insomuch that the most learned and excellent of all the Philosophers, are reported, to haue wondered at the mysteries conteined in the beginning of this Gospell, which they thought worthy to be written in letters of Gold.
insomuch that the most learned and excellent of all the Philosophers, Are reported, to have wondered At the Mysteres contained in the beginning of this Gospel, which they Thought worthy to be written in letters of Gold.
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And yet, poore souls, they wondred at that, which they fully vnderstood not.
And yet, poor Souls, they wondered At that, which they Fully understood not.
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If they had been vouchsaf't that honour, and happiness, wherof the Lord in his infinit mercy hath made vs partakers, To conceiue,
If they had been vouchsafed that honour, and happiness, whereof the Lord in his infinite mercy hath made us partakers, To conceive,
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& feele the truth of these mysteries to our euerlasting saluation, oh how would they haue triumphed? And is it possible, wee should so lightly esteeme it? Therfore shall they be our iudges,
& feel the truth of these Mysteres to our everlasting salvation, o how would they have triumphed? And is it possible, we should so lightly esteem it? Therefore shall they be our judges,
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if we stirre not vp our dead affections to embrace, as it were with both armes, the kinde offer of so glorious,
if we stir not up our dead affections to embrace, as it were with both arms, the kind offer of so glorious,
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and wondrous knowledge, deliuered by him, who was of all other most deare to our Lord, and Maister Iesus Christ.
and wondrous knowledge, Delivered by him, who was of all other most deer to our Lord, and Master Iesus christ.
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Wherof, if any man desire to see more particular proofe, let him looke vpon this our Euangelist, laying his head louingly,
Whereof, if any man desire to see more particular proof, let him look upon this our Evangelist, laying his head lovingly,
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and familiarly in the bosome of our Sauiour;
and familiarly in the bosom of our Saviour;
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and behold Simon Peter, a man in no small fauour with his Lord Iesus Christ, beckning to him,
and behold Simon Peter, a man in no small favour with his Lord Iesus christ, beckoning to him,
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as one that might bee most bolde, to aske that, which (it seemes) none of the rest durst demande.
as one that might be most bold, to ask that, which (it seems) none of the rest durst demand.
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Hee knowing the interest hee had in his Lords affection, makes bolde to aske the question, who it was that should betraie him;
He knowing the Interest he had in his lords affection, makes bold to ask the question, who it was that should betray him;
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and presently without any second request, receiues a plaine and sufficient answere.
and presently without any second request, receives a plain and sufficient answer.
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And that it may yet more plainly appeare, what opinion the other Disciples had of our Sauiours especiall loue to him, remember I pray you the question moued by Peter, Lord, what shall this man doe? By which it is manifest, that the disciples perswaded themselues, that our Sauiour had a principall care of him aboue the rest:
And that it may yet more plainly appear, what opinion the other Disciples had of our Saviour's especial love to him, Remember I pray you the question moved by Peter, Lord, what shall this man do? By which it is manifest, that the Disciples persuaded themselves, that our Saviour had a principal care of him above the rest:
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therefore also did they so interpret their masters speech, that it was commonly held amongst them, that Iohn should not dye. But there can be no greater argument of our Sauiours entire affection to him,
Therefore also did they so interpret their Masters speech, that it was commonly held among them, that John should not die. But there can be no greater argument of our Saviour's entire affection to him,
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& of his strong perswasion of Iohns extraordinary loue, then the commending of his dearest mother to the keeping of Iohn, and Iohns readinesse & willingnesse in accepting, and entertaining her:
& of his strong persuasion of Iohns extraordinary love, then the commending of his dearest mother to the keeping of John, and Iohns readiness & willingness in accepting, and entertaining her:
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which is yet the more apparant, if we consider, that Iames, and Iude were of the blessed Virgins,
which is yet the more apparent, if we Consider, that James, and Iude were of the blessed Virgins,
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and our Sauiours kindred by bloud, & Iohn only by alliance, because of her marriage to Ioseph Onely I mustadde a word,
and our Saviour's kindred by blood, & John only by alliance, Because of her marriage to Ioseph Only I mustadde a word,
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or two of that title, which is commonly set before the names of those, that were the penners of the bookes of the Newe Testament:
or two of that title, which is commonly Set before the names of those, that were the penners of the books of the New Testament:
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The Gospell according to S. Mathew, S. Iohn, The Epistle of Saint Paul, Saint Peter, Saint Iames. This title or Epithet,The Gospel according to S. Matthew, S. John, The Epistle of Saint Paul, Saint Peter, Saint James This title or Epithet,
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though it be both common & auncient, yet questionlesse was not annexed by any of these writers;
though it be both Common & ancient, yet questionless was not annexed by any of these writers;
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as not agreeable to true Christian discretion, and modesty:
as not agreeable to true Christian discretion, and modesty:
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yea perhaps it was also, if not iniurious, yet likely to proue offensiue to all other beleeuers, that a title common to euery Christian, should be made proper to som few,
yea perhaps it was also, if not injurious, yet likely to prove offensive to all other believers, that a title Common to every Christian, should be made proper to Some few,
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though principall members of the Church. You will obiect (it may be) that these writers stile themselues Apostles;
though principal members of the Church. You will Object (it may be) that these writers style themselves Apostles;
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as if they desired to haue their dignity, and office knowen to all men.
as if they desired to have their dignity, and office known to all men.
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True it is, that they do so indeed, in their Epist. But neither did that name belong to al the faithfull,
True it is, that they do so indeed, in their Epistle But neither did that name belong to all the faithful,
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or to any, but some certaine men: and it was necessary for the authorizing of their writings.
or to any, but Some certain men: and it was necessary for the authorizing of their writings.
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How then? Doe I condemne the title, or the first Authours, or the continuers & vsers of it? Nothing lesse.
How then? Doe I condemn the title, or the First Authors, or the continuers & users of it? Nothing less.
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For I gladly acknowledge, both that the Apostles, and Euangelists had especiall interest in that name,
For I gladly acknowledge, both that the Apostles, and Evangelists had especial Interest in that name,
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and that there could be no danger of scandall;
and that there could be no danger of scandal;
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seeing it was not taken by themselues, but giuen to them as an honour, by the consent as it were and with the liking of all true Christians:
seeing it was not taken by themselves, but given to them as an honour, by the consent as it were and with the liking of all true Christians:
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whose purpose it was, not to make them Mediatours of intercession, betwixt God, and men vpon earth;
whose purpose it was, not to make them Mediators of Intercession, betwixt God, and men upon earth;
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but to shew the reuerend opinion, they had conceiv'd, and did hold of such worthy, and holy men.
but to show the reverend opinion, they had conceived, and did hold of such worthy, and holy men.
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And to say the truth, what doth the word signifie but Holy. How often is it giuen, in the Scriptures, to all, that are members of the true Church, in their seueral Congregations? It shall suffice therfore (to shut vp all in one word) that wee meane not, by this title Saint, to note any office of mediation,
And to say the truth, what does the word signify but Holy. How often is it given, in the Scriptures, to all, that Are members of the true Church, in their several Congregations? It shall suffice Therefore (to shut up all in one word) that we mean not, by this title Saint, to note any office of mediation,
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but onely to testifie our respect, & reuerence of those, whom it pleased our blessed Sauiour to choose,
but only to testify our respect, & Reverence of those, whom it pleased our blessed Saviour to choose,
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and employ in so excellent, and glorious a seruice. In this sense, I desire to be vnderstood whensoeuer I vse that title;
and employ in so excellent, and glorious a service. In this sense, I desire to be understood whensoever I use that title;
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and to be excused, in your charitable construction, if, according to that liberty, which auncient,
and to be excused, in your charitable construction, if, according to that liberty, which ancient,
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and later Diuines haue lawfully vsed, I sometimes omit it, in naming this Euangelist, or any other of his fellow Apostles or Euangelists.
and later Divines have lawfully used, I sometime omit it, in naming this Evangelist, or any other of his fellow Apostles or Evangelists.
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I may not forget to adioyne to that, which hath been spoken, a fewe things more, which the Scripture hath recorded of him,
I may not forget to adjoin to that, which hath been spoken, a few things more, which the Scripture hath recorded of him,
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namely that hee was the sonne of Zebede, and brother of Iames, called with him to be a Disciple of our Sauiour,
namely that he was the son of Zebedee, and brother of James, called with him to be a Disciple of our Saviour,
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& afterward specially chosen with the same his brother, to be one of the twelue Apostles.
& afterwards specially chosen with the same his brother, to be one of the twelue Apostles.
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All these things are so plainely deliuered in the Scripure, that it is enough to name the places, without any more adoe.
All these things Are so plainly Delivered in the Scripture, that it is enough to name the places, without any more ado.
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But of his mother it is needful to speak more particularly; because it is not so cleer, who she was, though it be as certaine:
But of his mother it is needful to speak more particularly; Because it is not so clear, who she was, though it be as certain:
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we are then to vnderstand that his mothers name was Salome; which is thus to be proued.
we Are then to understand that his mother's name was Salome; which is thus to be proved.
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Saint Mathew reporting the history of the women, that stood afar off looking vpon our Sauior, Saint Matthew reporting the history of the women, that stood afar off looking upon our Saviour,
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when he was crucified, writeth thus of them.
when he was Crucified, Writeth thus of them.
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Among whom was Mary Magdalen, and Mary the Mother of Iames and Ioses, and the Mother of Zebedeus children. Among whom was Mary Magdalen, and Marry the Mother of James and Ioses, and the Mother of Zebedee children.
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Now Zebedeus children were Iames the elder, as he was called for difference sake, and Iohn. But how shall we knowe that this womans name was Salome? Saint Marke tells vs so in these words.
Now Zebedee children were James the elder, as he was called for difference sake, and John. But how shall we know that this woman's name was Salome? Saint Mark tells us so in these words.
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There were also women which beheld afarre off, among whom was Mary Magdalen, the Mother of Iames the Iesse, and of Ioses, and Salome. There were also women which beheld afar off, among whom was Mary Magdalen, the Mother of James the Iesse, and of Ioses, and Salome.
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Who seeth not, that she, whom the former Euangelist called the Mother of Zebedeus children, the later nameth Salome?
Who sees not, that she, whom the former Evangelist called the Mother of Zebedee children, the later names Salome?
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So that our Euangelist was the son of Zebedeus and Salome; vpon him as vpon the rest, the holy Ghost descended,
So that our Evangelist was the son of Zebedee and Salome; upon him as upon the rest, the holy Ghost descended,
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like fiery clouen tongues, induing them with the admirable gift of vnderstanding, and speaking all strange languages.
like fiery cloven tongues, induing them with the admirable gift of understanding, and speaking all strange languages.
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Neither was he only thus qualified with the rest, but as it should seeme of greater account in the Church then most of the rest.
Neither was he only thus qualified with the rest, but as it should seem of greater account in the Church then most of the rest.
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Therefore the Apostle Paul reckons him with Iames, and Peter, as one of the Pillars of the Christian Church.
Therefore the Apostle Paul reckons him with James, and Peter, as one of the Pillars of the Christian Church.
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Yea, our Sauiour himselfe in his life time was wont to admit him, as it were into his priuate counsell:
Yea, our Saviour himself in his life time was wont to admit him, as it were into his private counsel:
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when he went to raise vp Iairus daughter from death, was not Iohn one of the three, whome he made choise of, to take with him? was not he one of the 3. witnesses of his glorious transfiguration in the mount? To conclude, in that his greeuous agony in the garden, our Euangelist was one, with whom our Sauiour would bee accompanied. when he went to raise up Jairus daughter from death, was not John one of the three, whom he made choice of, to take with him? was not he one of the 3. Witnesses of his glorious transfiguration in the mount? To conclude, in that his grievous agony in the garden, our Evangelist was one, with whom our Saviour would be accompanied.
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And for the person of Iohn this may suffise, vnless perhaps some man look, that I should adde hereunto,
And for the person of John this may suffice, unless perhaps Some man look, that I should add hereunto,
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as a farder proof of our Sauiours loue to him, the mention of those wonderfull reuelations, wherin the estate of Christs Church vpon earth, to the very end of the world, is liuely and certainely discyphered.
as a farther proof of our Saviour's love to him, the mention of those wonderful revelations, wherein the estate of Christ Church upon earth, to the very end of the world, is lively and Certainly discyphered.
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As for other things, which are recorded touching him in the Ecclesiasticall histories, I will craue leaue to omit them,
As for other things, which Are recorded touching him in the Ecclesiastical histories, I will crave leave to omit them,
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because they little, or nothing concerne the matter, we haue in hand; & I know there are but fewe present, that are able to search the authors,
Because they little, or nothing concern the matter, we have in hand; & I know there Are but few present, that Are able to search the Authors,
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as the men of Beroea did the Scriptures, to see whether those things be so or no.
as the men of Beroea did the Scriptures, to see whither those things be so or no.
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I come now from the person, to the writing:
I come now from the person, to the writing:
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where first, for the occasion, & time of penning this Gospel, I wil onely say thus much, that it is commonly thought to haue beene written,
where First, for the occasion, & time of penning this Gospel, I will only say thus much, that it is commonly Thought to have been written,
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after the returne of the Euangelist out of banishmēt, from Pathmos; both to supply that which was wanting in the other three, concerning our Sauiours dooings,
After the return of the Evangelist out of banishment, from Patmos; both to supply that which was wanting in the other three, Concerning our Saviour's doings,
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and sayings, before Iohn Baptist was imprisoned, and also to satisfie the request of the Christians in Asia, especially the Ephesians, that it might be a counterpoison against those heresies, which Cerinthus, and Ebion had hatched,
and sayings, before John Baptist was imprisoned, and also to satisfy the request of the Christians in Asia, especially the Ephesians, that it might be a counterpoison against those heresies, which Cerinthus, and Ebion had hatched,
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and whereby the Godhead of our Lord, and Sauiour was called in question.
and whereby the Godhead of our Lord, and Saviour was called in question.
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Wherein, if any man shall persume to thinke, that our Euangelist hath not taken such a course,
Wherein, if any man shall presume to think, that our Evangelist hath not taken such a course,
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as was fit for the refuting, and suppressing of those heresies;
as was fit for the refuting, and suppressing of those heresies;
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let him learne, first that the holy Spirit, of whose enditing this Gospell was, is not to bee taught by the blind conceits of proude ignorant men.
let him Learn, First that the holy Spirit, of whose enditing this Gospel was, is not to be taught by the blind conceits of proud ignorant men.
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Then let him farder vnderstand, that it was not the Euangelists purpose, nor indeed a matter beseeming the authority of him, whom the Lord vsed for his Secretary, to dispute by writing, with prophane, and blasphemous Apostates:
Then let him farther understand, that it was not the Evangelists purpose, nor indeed a matter beseeming the Authority of him, whom the Lord used for his Secretary, to dispute by writing, with profane, and blasphemous Apostates:
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but to instruct the Church of Christ in the truth formerly deliuered.
but to instruct the Church of christ in the truth formerly Delivered.
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And this he hath performed with such maiestie, and authoritie, that we may see in him the grace answerable to that name , which his Lord and Master gaue him,
And this he hath performed with such majesty, and Authority, that we may see in him the grace answerable to that name, which his Lord and Master gave him,
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euen power to thunder. For who is not astonied with admiration of those wonderfull mysteries, concerning our Sauior Christs eternal diuinitie, which this sonne of thunder as it were ratleth out? Therefore did the antient writers cōpare him to an Eagle,
even power to thunder. For who is not astonished with admiration of those wonderful Mysteres, Concerning our Saviour Christ Eternal divinity, which this son of thunder as it were rattleth out? Therefore did the ancient writers compare him to an Eagl,
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as one that mounted vp aboue the pitch of the other three Euangelists, euen to the height of the Godhead,
as one that mounted up above the pitch of the other three Evangelists, even to the height of the Godhead,
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and that vnsearchable mystery of the most glorious, and blessed Trinitie.
and that unsearchable mystery of the most glorious, and blessed Trinity.
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There is indeede some diuersitie of opinions amongst the Latin Fathers, to which of the Euangelists the other 3. beasts, Ezech. 2. 5. Reuel. 4. 6. should be seuerally referred:
There is indeed Some diversity of opinions among the Latin Father's, to which of the Evangelists the other 3. beasts, Ezekiel 2. 5. Revel. 4. 6. should be severally referred:
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but it is generally agreed vpon, that the Eagle belongs to Iohn, for the reason aboue named.
but it is generally agreed upon, that the Eagl belongs to John, for the reason above nam.
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Art thou then desirous ro vnderstand the great, & high, points of diuinitie? Cast thy selfe vpon the wings of this Eagle, who wil cary thee vp,
Art thou then desirous ro understand the great, & high, points of divinity? Cast thy self upon the wings of this Eagl, who will carry thee up,
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as it were into the bosome of God, and acquaint thee with such matters, as, but by reuelation from God himselfe, could neuer possibly haue bin discouered, or imagined.
as it were into the bosom of God, and acquaint thee with such matters, as, but by Revelation from God himself, could never possibly have been discovered, or imagined.
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And that we may the more be rauisht with the loue of this holy Gospell, let me put you in minde of that variety, the mother of delight, which is easie to bee seene therein.
And that we may the more be ravished with the love of this holy Gospel, let me put you in mind of that variety, the mother of delight, which is easy to be seen therein.
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How sweetly hath our Euangelist tempered, and as it were allayed, the hard points of profound knowledge, with enterlacing of delightfull Histories? If at any time he soare aloft, that he may seem to be almost out of sight for the height of those admirable mysteries of our Sauiours diuinity, he comes down againe ere long,
How sweetly hath our Evangelist tempered, and as it were allayed, the hard points of profound knowledge, with interlacing of delightful Histories? If At any time he soar aloft, that he may seem to be almost out of sighed for the height of those admirable Mysteres of our Saviour's divinity, he comes down again ere long,
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and feedes our eyes, with making vs see the vse, and comfort of those glorious instructions.
and feeds our eyes, with making us see the use, and Comfort of those glorious instructions.
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And besides this varietie of matter, which shineth in comparing one part of this Gospel with another;
And beside this variety of matter, which shines in comparing one part of this Gospel with Another;
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there is yet a farther consideration, to the singular commendation thereof.
there is yet a farther consideration, to the singular commendation thereof.
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Who is there, if hee haue anie sense of Gods mercy in Christ, but takes great pleasure to reade one and the same thing, diuersly recorded by the other three Euangelists? And what meruaile? Seeing it is,
Who is there, if he have any sense of God's mercy in christ, but Takes great pleasure to read one and the same thing, diversely recorded by the other three Evangelists? And what marvel? Seeing it is,
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euen in prophane histories, a matter of no small vse, and delight, to haue the memorie renewed,
even in profane histories, a matter of no small use, and delight, to have the memory renewed,
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and the affection quickned by the varietie of discourse, as it vvere by the diuerse cooking of some one daintie kinde of meat.
and the affection quickened by the variety of discourse, as it were by the diverse cooking of Some one dainty kind of meat.
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But our Euangelist, to the diuersitie of handling, hath added also great store of newe matter, not once touched by any one of the other;
But our Evangelist, to the diversity of handling, hath added also great store of new matter, not once touched by any one of the other;
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the LORD hauing reserued, for him, the perfecting of that knowledge, which the rest did beginne and further.
the LORD having reserved, for him, the perfecting of that knowledge, which the rest did begin and further.
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Manie excellent things are recorded, by Saint Mathew, Saint Marke, & S. Luke, concerning the Sermons, and miracles of our Sauiour:
Many excellent things Are recorded, by Saint Matthew, Saint Mark, & S. Lycia, Concerning the Sermons, and Miracles of our Saviour:
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yet are there but fewe of these proper to any one of them. Only S. Iohn affords vs, as in so short a Treatise, great plenty of new, and vnknowen variety;
yet Are there but few of these proper to any one of them. Only S. John affords us, as in so short a Treatise, great plenty of new, and unknown variety;
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10. Sermons, fowre miracles and that zealous prayer, full of loue and comfort. 10. Sermons, fowre Miracles and that zealous prayer, full of love and Comfort.
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The sermons (that I may speake a word, or two, of euery one of them, in particular) are these:
The Sermons (that I may speak a word, or two, of every one of them, in particular) Are these:
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First, that kinde dialogue with Nicodemus, and those worthy instructions, concerning regeneration;
First, that kind dialogue with Nicodemus, and those worthy instructions, Concerning regeneration;
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whereby wee are taught, that our naturall estate is fleshly, and vncapable of grace, and glorie, till the spirit of God by the waters of the Scriptures, haue bredde in vs a newe and heauenly conception.
whereby we Are taught, that our natural estate is fleshly, and uncapable of grace, and glory, till the Spirit of God by the waters of the Scriptures, have bred in us a new and heavenly conception.
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In the second place followeth that sweete, and comfortable discourse, with the Woman of Samaria, concerning the water of life:
In the second place follows that sweet, and comfortable discourse, with the Woman of Samaria, Concerning the water of life:
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which beeing once receiued into the soule, turnes into a spring, that can neuer bee dryed vp,
which being once received into the soul, turns into a spring, that can never be dried up,
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but sends forth continually aboundance of fresh liquor, to coole, and moysten the heart, in all heate of tentations.
but sends forth continually abundance of fresh liquour, to cool, and moisten the heart, in all heat of tentations.
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The next Chap, presents vs with the third Sermon: The next Chap, presents us with the third Sermon:
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wherein vpon occasion of the stiffe-necked Iewes murmuring against our Sauiour, for willing the man, whom hee had cured, hauing beene thirtie-eight yeares bedrid, to take vp his bedde,
wherein upon occasion of the Stiffnecked Iewes murmuring against our Saviour, for willing the man, whom he had cured, having been thirty-eight Years bedrid, to take up his Bed,
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and walke, though it were the Sabbath daie, wee haue a glorious assurance of our Lords eternall God-head,
and walk, though it were the Sabbath day, we have a glorious assurance of our lords Eternal Godhead,
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and equalitie with God his Father. But that, which exceedes in all heauenly comfort, is the fourth Sermon;
and equality with God his Father. But that, which exceeds in all heavenly Comfort, is the fourth Sermon;
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in which, our blessed Sauiour, as it were thrusts himselfe into our mouthes, to bee eaten, and drunke;
in which, our blessed Saviour, as it were thrusts himself into our mouths, to be eaten, and drunk;
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giuing vs full assurance, that the eating of his flesh, and drinking of his bloud, that is, belieuing in him, shall feede vs without hungring,
giving us full assurance, that the eating of his Flesh, and drinking of his blood, that is, believing in him, shall feed us without hungering,
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or thirsting any more, to euerlasting life;
or thirsting any more, to everlasting life;
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which he, according to his Fathers will, and charge, shal most certainely bestowe vpon all them, that by true faith become one with him.
which he, according to his Father's will, and charge, shall most Certainly bestow upon all them, that by true faith become one with him.
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The fift Sermon affordes vs a worthie example of our Lord, and masters wisedom, and authoritie to discerne and confound the subtill malice of his wilfull enemies.
The fift Sermon affords us a worthy Exampl of our Lord, and Masters Wisdom, and Authority to discern and confound the subtle malice of his wilful enemies.
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With what diuine iudgement dooth hee looke into the depth of the Pharisies deceite, who sought to entrappe him about the woman taken in adulterie? With what admirable discretion dooth hee driue them away, to their perpetuall shame,
With what divine judgement doth he look into the depth of the Pharisees deceit, who sought to entrap him about the woman taken in adultery? With what admirable discretion doth he driven them away, to their perpetual shame,
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and dishonour? With what a maiestie doth he, a little after, conuince and reprooue them,
and dishonour? With what a majesty does he, a little After, convince and reprove them,
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for their wilfull blindnesse, and proude conceit of the knowledge, they bragged of, but had not? Let vs come to the sixt of those Sermons, which our Euangelist only hath recorded.
for their wilful blindness, and proud conceit of the knowledge, they bragged of, but had not? Let us come to the sixt of those Sermons, which our Evangelist only hath recorded.
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In no place doth our Sauiour more plainly avow himselfe to bee the Messiah:
In no place does our Saviour more plainly avow himself to be the Messiah:
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where haue wee the like certainty of his care, and loue deliuered? Hee giues his life for his sheep,
where have we the like certainty of his care, and love Delivered? He gives his life for his sheep,
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and casts himselfe into the very iawes of the Wolfe, that his mouth might be stopped:
and Cast himself into the very Jaws of the Wolf, that his Mouth might be stopped:
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And to the singular comfort of vs, that are not by nature Iews, hee tells vs, that wee also belong to his sheepfold.
And to the singular Comfort of us, that Are not by nature Iews, he tells us, that we also belong to his sheepfold.
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Into which when wee once are receiued, and acknowledged for sheepe, no power of sinne, Satan,
Into which when we once Are received, and acknowledged for sheep, no power of sin, Satan,
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or death, shall bee able to wring vs out of his hands; because the Father, with whom he is in nature all one, is stronger then all.
or death, shall be able to wring us out of his hands; Because the Father, with whom he is in nature all one, is Stronger then all.
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The former sixe Sermons containe especially those benefites whereof wee are made partakers by our Sauiour Christ in this life:
The former sixe Sermons contain especially those benefits whereof we Are made partakers by our Saviour christ in this life:
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but the seauenth expresseth our finall triumph, ouer our last and greatest enemie, Death himselfe.
but the Seventh Expresses our final triumph, over our last and greatest enemy, Death himself.
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Those helpe both to arme vs to the fight, and to encourage, and further vs in fighting;
Those help both to arm us to the fight, and to encourage, and further us in fighting;
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but this crownes vs after victory.
but this crowns us After victory.
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If the body shall rise againe to glorie, we may truely, and safelie challenge Death and sa•e Oh Death, where is thy sting? oh Graue, where is thy victorie? For if our bodies bee made immortall, where is the power of Death become? Who then can faint in a battaile? the issue whereof will bee so certaine,
If the body shall rise again to glory, we may truly, and safely challenge Death and sa•e O Death, where is thy sting? o Grave, where is thy victory? For if our bodies be made immortal, where is the power of Death become? Who then can faint in a battle? the issue whereof will be so certain,
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and happy? especially if hee remember, what gracious promises he hath from God in the eight Sermon, of the continuall assistance of the holy Ghost.
and happy? especially if he Remember, what gracious promises he hath from God in the eight Sermon, of the continual assistance of the holy Ghost.
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For, howsoeuer, those glorious matters principally concerne the Apostles, yet hath euery Christian his interest in them, according to a certaine proportion.
For, howsoever, those glorious matters principally concern the Apostles, yet hath every Christian his Interest in them, according to a certain proportion.
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The Apostles coulde not erre in anie matter of Doctrine.
The Apostles could not err in any matter of Doctrine.
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No true Christian shall so erre in matters necessarie to his saluation, that hee shall bee cut off from beeing a member of IESVS CHRIST;
No true Christian shall so err in matters necessary to his salvation, that he shall be Cut off from being a member of JESUS CHRIST;
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but shall haue his measure of Instruction, Peace, and Comfort, according to the trialls, that his heauenlie Father hath appointed to make of him.
but shall have his measure of Instruction, Peace, and Comfort, according to the trials, that his heavenly Father hath appointed to make of him.
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The two last Sermons do especially concerne two of the Apostles; but were written for our learning, and consolation.
The two last Sermons do especially concern two of the Apostles; but were written for our learning, and consolation.
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In the former, our Sauiour instructeth Thomas, with a milde reproofe of his not beleeuing, and a sensible demonstration of that he doubted of.
In the former, our Saviour Instructeth Thomas, with a mild reproof of his not believing, and a sensible demonstration of that he doubted of.
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To which he addes (to our vnspeakeable comfort) that all they, which hauing not seene,
To which he adds (to our unspeakable Comfort) that all they, which having not seen,
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nor felt, as THOMAS then did, yet beleeue, are trewlie blessed.
nor felt, as THOMAS then did, yet believe, Are truly blessed.
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Neyther is the later of the two so appropriated to Saint Peter, but that it affordes vs also this excellent lesson;
Neither is the later of the two so appropriated to Saint Peter, but that it affords us also this excellent Lesson;
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that the strongest proofe of euery Ministers loue to his Lord, and master Iesus Christ, is the faithfull,
that the Strongest proof of every Ministers love to his Lord, and master Iesus christ, is the faithful,
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and carefull feeding and directing of the sheepe, and lambes committed to his charge.
and careful feeding and directing of the sheep, and Lambs committed to his charge.
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And these are the tenne Sermons, which none of the Euangelists, but Iohn only, hath mentioned.
And these Are the tenne Sermons, which none of the Evangelists, but John only, hath mentioned.
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I deny not, that the points of diuinity, contained in them, may bee gathered (more or lesse) out of the other three;
I deny not, that the points of divinity, contained in them, may be gathered (more or less) out of the other three;
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but neither are the Sermons recorded by them, nor the matters (therein deliuered) so plainely,
but neither Are the Sermons recorded by them, nor the matters (therein Delivered) so plainly,
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and fully handled, as in this Gospell.
and Fully handled, as in this Gospel.
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Wherefore, as if we come to a Faire to buy any commoditie, which wee neede or desire, wee content not our selues, to staie in such a shop,
Wherefore, as if we come to a Fair to buy any commodity, which we need or desire, we content not our selves, to stay in such a shop,
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or booth, as can shew vs only one peece, and that made vp so close, that wee can hardly looke into it;
or booth, as can show us only one piece, and that made up so close, that we can hardly look into it;
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but seeke thither vvhere wee may haue choise, and see the wares opened to our full view:
but seek thither where we may have choice, and see the wares opened to our full view:
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So let vs make haste to this Gospell, in which many, and so goodly matters are vnfolded,
So let us make haste to this Gospel, in which many, and so goodly matters Are unfolded,
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and eue•ory bolte, and pleight layd open.
and eue•ory bolte, and pleight laid open.
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As for the miracles, whereof I will say verie little, they are such as are not once pointed at,
As for the Miracles, whereof I will say very little, they Are such as Are not once pointed At,
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nor signified by anie other Euangelist:
nor signified by any other Evangelist:
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Who besides Saint IOHN, giues vs anie the least inkling of water turned into wine, at a marriage, by our Sauiour, CHRIST? Had not that famous miracle, by which the man, that had lyen bed-rid xxxviij.
Who beside Saint JOHN, gives us any the least inkling of water turned into wine, At a marriage, by our Saviour, CHRIST? Had not that famous miracle, by which the man, that had lyen bedrid xxxviij.
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yeares, was cured, so that he presently rose and carried awaie his bed, been altogether vnknowen,
Years, was cured, so that he presently rose and carried away his Bed, been altogether unknown,
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and vnheard of, if our Euangelist had not committed it to writing? None but he, tells vs of the man, that beeing borne blinde,
and unheard of, if our Evangelist had not committed it to writing? None but he, tells us of the man, that being born blind,
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and hauing continued so, manie yeares, had sight giuen him by such a meanes, as in mans reason, was fitter to haue put out his eyes, if hee could haue seene.
and having continued so, many Years, had sighed given him by such a means, as in men reason, was fitter to have put out his eyes, if he could have seen.
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But hee that made dust, and spittle, can by dust, and spittle, doe whatsoeuer pleaseth him.
But he that made dust, and spittle, can by dust, and spittle, do whatsoever Pleases him.
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The last miracle, is the raysing of LAZARVS from the dead, not as IAIRVS daughter was restored to life, lying in her bedde,
The last miracle, is the raising of LAZARUS from the dead, not as IAIRVS daughter was restored to life, lying in her Bed,
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after the breath vvas departed from her, nor as the VVidowes sonne had life put into him againe,
After the breath was departed from her, nor as the VVidowes son had life put into him again,
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as hee vvas carrying to be buryed;
as he was carrying to be buried;
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but euen then, when he had continued till the fourth daie in the graue, and, in his most kind sisters iudgement, could not chuse, but stinke.
but even then, when he had continued till the fourth day in the graven, and, in his most kind Sisters judgement, could not choose, but stink.
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Admirable and glorious are these miracles, and such as ought to assure vs of his diuine power, who was able to do things so vnpossible to men, and Angels.
Admirable and glorious Are these Miracles, and such as ought to assure us of his divine power, who was able to do things so unpossible to men, and Angels.
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But as the holy Apostle Paul preferred the knowledge of Christ crucified, before all other glorious mysteries,
But as the holy Apostle Paul preferred the knowledge of christ Crucified, before all other glorious Mysteres,
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because therein (properly) stands the iustification of a sinner:
Because therein (properly) Stands the justification of a sinner:
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so haue we very good cause to valew that louing and feruent prayer of our Sauiour, aboue all his miracles whatsoeuer.
so have we very good cause to value that loving and fervent prayer of our Saviour, above all his Miracles whatsoever.
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For if euer his loue and care of vs appeared in anie thing, hee did,
For if ever his love and care of us appeared in any thing, he did,
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or spake, (except his passion) in that it shines and shews it selfe most cleerely With what zeale doth hee commend euery one, that at any time beleeues in him, to God his Father? How doth he repeate,
or spoke, (except his passion) in that it shines and shows it self most clearly With what zeal does he commend every one, that At any time believes in him, to God his Father? How does he repeat,
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and double his request to God, that wee may be made one with God? But I may not stand long vpon these points;
and double his request to God, that we may be made one with God? But I may not stand long upon these points;
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especially since they are to be expounded at large hereafter, if it please God.
especially since they Are to be expounded At large hereafter, if it please God.
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Now the summe of all is this, that seeing it hath pleased the Lord, so graciously,
Now the sum of all is this, that seeing it hath pleased the Lord, so graciously,
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and plentifully to vouchsafe vs the certaine knowledge of such excellent mysteries;
and plentifully to vouchsafe us the certain knowledge of such excellent Mysteres;
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and that by one so highly in the fauour of our Sauiour Iesus Christ, and so assuredly directed by the holy Ghost:
and that by one so highly in the favour of our Saviour Iesus christ, and so assuredly directed by the holy Ghost:
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wee in like sort, should bestowe all paines, and diligence, that this knowledge may bee rooted in our hearts,
we in like sort, should bestow all pains, and diligence, that this knowledge may be rooted in our hearts,
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and bring forth abundance of fruite, in our whole conuersation, to the glorie of his Name,
and bring forth abundance of fruit, in our Whole Conversation, to the glory of his Name,
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and our endlesse comfort, in the same our Lord, and Sauiour Iesus Christ.
and our endless Comfort, in the same our Lord, and Saviour Iesus christ.
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Neither let it discourage, or offend anie man, that our Euangelist was no learned Diuine, trayned vp in anie Vniuersitie;
Neither let it discourage, or offend any man, that our Evangelist was no learned Divine, trained up in any university;
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nor fitted for such a peece of work, by any extraordinary parts of nature, or study.
nor fitted for such a piece of work, by any extraordinary parts of nature, or study.
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Yea rather let it encourage, and strengthen him in faith; considering how vnpossible it is, that a poore Fisherman, should haue the head to conceiue,
Yea rather let it encourage, and strengthen him in faith; considering how unpossible it is, that a poor Fisherman, should have the head to conceive,
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and the heart to vtter, such mysteries, with confidence, and assurance, against the iudgement, & liking of almost, all the learned, and mighty of the world.
and the heart to utter, such Mysteres, with confidence, and assurance, against the judgement, & liking of almost, all the learned, and mighty of the world.
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Could these admirable mysteries be of a Fishermans deuising? What is there in Aristotle, Plato, Pythagoras, or any of the great learned Philosophers,
Could these admirable Mysteres be of a Fishermans devising? What is there in Aristotle, Plato, Pythagoras, or any of the great learned Philosophers,
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so strange, or profound, as manie points, that are common in this Gospell, which of the heathen writers, euer spake so boldly? or with such authority,
so strange, or profound, as many points, that Are Common in this Gospel, which of the heathen writers, ever spoke so boldly? or with such Authority,
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as our Euangelist? how doubtfully and vncertainly doth the learnedst of them write, when he coms to deliuer matters, that concern God,
as our Evangelist? how doubtfully and uncertainly does the Learnedest of them write, when he coms to deliver matters, that concern God,
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& religion? Surely he, that wisely & heedfully considers the discourses of the best Philosophers, touching these points, shal plainly discern, that they labored to make other men belieue those things, whereof they were not able to perswade themselues:
& Religion? Surely he, that wisely & heedfully considers the discourses of the best Philosophers, touching these points, shall plainly discern, that they laboured to make other men believe those things, whereof they were not able to persuade themselves:
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& rather meant to assay, whether they could drawe men to such opinions, then to enioy the belief of them, as a certaine truth.
& rather meant to assay, whither they could draw men to such opinions, then to enjoy the belief of them, as a certain truth.
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But our Euangelist thunders out most admirable secrets, & that without all doubting in himself of the truth therof,
But our Evangelist Thunders out most admirable secrets, & that without all doubting in himself of the truth thereof,
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& threatens assured damnation to all them, who refuse to giue absolute credit to whatsoeuer he hath deliuered.
& threatens assured damnation to all them, who refuse to give absolute credit to whatsoever he hath Delivered.
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What remains then, but that with all assurance, and reuerence, wee addresse our selues to the learning,
What remains then, but that with all assurance, and Reverence, we address our selves to the learning,
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& doing of those things, which we find to be taught, & commanded in this Gospell?
& doing of those things, which we find to be taught, & commanded in this Gospel?
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In the expounding whereof that wee may proceede the more orderly, wee must diuide the whole Gospell into certaine parts,
In the expounding whereof that we may proceed the more orderly, we must divide the Whole Gospel into certain parts,
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for the helpe both of vnderstanding, and memory.
for the help both of understanding, and memory.
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But, may some man say, Wil you not first deliuer the generall argument of the booke,
But, may Some man say, Will you not First deliver the general argument of the book,
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and purpose of the Writer? If that, which hitherto hath beene spoken touching these points, either were not vnderstood,
and purpose of the Writer? If that, which hitherto hath been spoken touching these points, either were not understood,
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or be not remembred, in effect it was this;
or be not remembered, in Effect it was this;
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that our Euangelist vndertook the penning of this Gospell, partly that hee might finish, and perfect the History of our Sauiour Christs dooings, sayings,
that our Evangelist undertook the penning of this Gospel, partly that he might finish, and perfect the History of our Saviour Christ doings, sayings,
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and sufferings, all the time of his abode heere vpon the earth:
and sufferings, all the time of his Abided Here upon the earth:
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partlie, that hee might confirme the Faithfull in the true Doctrine of his God-head, and leaue his Gospell as a preseruatiue against the poyson of blasphemous hereticks.
partly, that he might confirm the Faithful in the true Doctrine of his Godhead, and leave his Gospel as a preservative against the poison of blasphemous Heretics.
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So was it intended by him, so it is to be vsed by vs, that as hee comfortably speaketh, We may beleeue that Iesus is the Christ, the Sonne of God;
So was it intended by him, so it is to be used by us, that as he comfortably speaks, We may believe that Iesus is the christ, the Son of God;
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and beleeuing, haue life, through his Name. Novv let vs returne to the diuiding of this Gospell:and believing, have life, through his Name. Now let us return to the dividing of this Gospel:
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Whereof wee may reasonablie and fitly make these two parts;
Whereof we may reasonably and fitly make these two parts;
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the former, Saint Iohns description of our blessed Sauiour IESVS CHRIST, whose Historie hee vndertakes to penne, from the beginning of the fift Chapter to the 29. ver. of the same:
the former, Saint Iohns description of our blessed Saviour JESUS CHRIST, whose History he undertakes to pen, from the beginning of the fift Chapter to the 29. ver. of the same:
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the later, * The History it selfe;
the later, * The History it self;
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in the rest of that Chapter, and all the other to the end of the Gospell.
in the rest of that Chapter, and all the other to the end of the Gospel.
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In the description, our Sauiour is set out, partly by certaine things, that properly belong vnto him, partly by an outward testimony of Iohn the Baptist.
In the description, our Saviour is Set out, partly by certain things, that properly belong unto him, partly by an outward testimony of John the Baptist.
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The former are either his natures; diuine ver. 1. 2. humane. ver. 14. or his actions.
The former Are either his nature's; divine for. 1. 2. humane. ver. 14. or his actions.
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His actions proper to his Diuine nature, as those of creation ver. 3. or common to both,
His actions proper to his Divine nature, as those of creation for. 3. or Common to both,
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as those of mediation verse 4. 5. Iohn the Baptists testimony is first signified v. 6. Afterwarde exprest verse 15. 16. 19. As for the other verses from the 6. to the 14. and from the 16. to the 29. they containe certaine explications, which the Euangelist ads, vpon occasions;
as those of mediation verse 4. 5. John the Baptists testimony is First signified v. 6. Afterward expressed verse 15. 16. 19. As for the other Verses from the 6. to the 14. and from the 16. to the 29. they contain certain explications, which the Evangelist adds, upon occasions;
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and belong to som one part, or other of the former diuisions, as in due place shall appeare.
and belong to Some one part, or other of the former divisions, as in due place shall appear.
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The History it selfe is partly a discourse of such things as IESVS did, spake,
The History it self is partly a discourse of such things as JESUS did, spoke,
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or suffered, before his death, and to the time of his death, from the first Chapter, Verse, 29. to Chapter 19. Verse, thirtie one:
or suffered, before his death, and to the time of his death, from the First Chapter, Verse, 29. to Chapter 19. Verse, thirtie one:
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and partlie a report of those matters, that are to be knowen, and beleeued to haue bene done or sayd, and partly a report of those matters, that Are to be known, and believed to have be done or said,
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after his death, from Chapter 19. verse 31. to the ende of the Gospell.
After his death, from Chapter 19. verse 31. to the end of the Gospel.
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Now the historie it selfe, cannot bee better diuided, then according to the yeeres of our Sauiour, Now the history it self, cannot be better divided, then according to the Years of our Saviour,
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after his baptisme, and the beginning of his ministerie.
After his Baptism, and the beginning of his Ministry.
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Whereunto it may well bee thought the Euangelist himselfe, as it were leades vs by the hand,
Whereunto it may well be Thought the Evangelist himself, as it were leads us by the hand,
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because hee dooeth so particularly mention the feast of Passe-ouer, from yere to yere. The first Passe-ouer, after our Sauiors Baptisme, is named in the second Chapter; the second in the fift.
Because he doth so particularly mention the feast of Passover, from year to year. The First Passover, After our Saviors Baptism, is nam in the second Chapter; the second in the fift.
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For it shall appeare, when I come to expound the place, that there is great reason,
For it shall appear, when I come to expound the place, that there is great reason,
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why we should take that feast to bee the Passeouer.
why we should take that feast to be the Passover.
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The third we haue in the beginning of the 6. Chap. and that in expresse words. The third we have in the beginning of the 6. Chap. and that in express words.
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The fourth, and last was (as euery man knoweth) at the time of his death, Chapter 13. So that I thinke it best thus to diuide the whole historie. The fourth, and last was (as every man Knoweth) At the time of his death, Chapter 13. So that I think it best thus to divide the Whole history.
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Our Sauiour at his baptisme, as we learne out of Saint Luke, was newly entred into the thirtieth yeere of his age,
Our Saviour At his Baptism, as we Learn out of Saint Lycia, was newly entered into the thirtieth year of his age,
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and beganne his ministerie with the beginning of that 30. yeere, more or lesse.
and began his Ministry with the beginning of that 30. year, more or less.
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The first part therfore of this Gospell, for the history it selfe, begins at the 19. verse of the first Chapter, The First part Therefore of this Gospel, for the history it self, begins At the 19. verse of the First Chapter,
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and continues to the beginning of the fourth, conteining the 30. yeere of our Sauiours life.
and continues to the beginning of the fourth, containing the 30. year of our Saviour's life.
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There begins the 31. yere, and second part of this Gospell; There begins the 31. year, and second part of this Gospel;
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which endeth at Chap. 6. From whence we reckon the third part and 32. yeere to Chap. 10. verse 22. where the fourth part,
which Endeth At Chap. 6. From whence we reckon the third part and 32. year to Chap. 10. verse 22. where the fourth part,
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& 33. yere, take beginning, and end with the life of our Sauiour, Chap. 19. 30. But this 33, yere was cut off in the midst, according to Daniels prophecie reueald vnto him by the Angel Gabriell, that the Messiah, in the midst of the 62. week shuld cause the sacrifice & the oblation to cease.
& 33. year, take beginning, and end with the life of our Saviour, Chap. 19. 30. But this 33, year was Cut off in the midst, according to Daniel's prophecy revealed unto him by the Angel Gabriel, that the Messiah, in the midst of the 62. Week should cause the sacrifice & the oblation to cease.
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Namely, by offring vp the true sacrifice, his own body, wherof the sacrifices of the law were but shadows,
Namely, by offering up the true sacrifice, his own body, whereof the Sacrifices of the law were but shadows,
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& could haue no lōger vse, nor place when the body it selfe was sacrificed; as the Apostle proueth at large in the Epistle to the Hebrewes.
& could have no longer use, nor place when the body it self was sacrificed; as the Apostle Proves At large in the Epistle to the Hebrews.
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The things, that hapned after our Sauiours death, and are to be knowen, and beleeued by vs, are either his buriall. Chap. 19. vers. 31. to the end,
The things, that happened After our Saviour's death, and Are to be known, and believed by us, Are either his burial. Chap. 19. vers. 31. to the end,
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or his Resurrection manifested, and prooued diuers wayes, Chap. 20. and 21. The particular distributions I reserue to their seuerall places: now to the text.
or his Resurrection manifested, and proved diverse ways, Chap. 20. and 21. The particular distributions I reserve to their several places: now to the text.
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1. In the beginning was the word, and the word was with God, and the word was God;
1. In the beginning was the word, and the word was with God, and the word was God;
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The same was in the beginning with God. The same was in the beginning with God.
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All, that come vp out of diuers Shires and Countries to London, enter here into one, All, that come up out of diverse Shires and Countries to London, enter Here into one,
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and the same Citie, and haue the generall view of it, and the places of account therein:
and the same city, and have the general view of it, and the places of account therein:
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yet are some more easily, and daintily lodg'd, and dieted then other, & admitted to a more particular sight of the principall buildings, and goodly ornaments of it:
yet Are Some more Easily, and daintily lodged, and dieted then other, & admitted to a more particular sighed of the principal buildings, and goodly Ornament of it:
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yea perhaps, made acquainted, some what more specially, with the estate, and gouernement thereof. In like manner whosoeuer readeth, or hearetl• any one of the foure Gospels;
yea perhaps, made acquainted, Some what more specially, with the estate, and government thereof. In like manner whosoever readeth, or hearetl• any one of the foure Gospels;
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is vouchsafed the knowledge of the same historie of our Sauiors life & death, & the same doctrine of saluation by him.
is vouchsafed the knowledge of the same history of our Saviors life & death, & the same Doctrine of salvation by him.
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But he, that bestowes his time and paines in this Gospell of our Euangelist Saint Iohn, is as it were entertained in a more stately,
But he, that bestows his time and pains in this Gospel of our Evangelist Saint John, is as it were entertained in a more stately,
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and beautifull lodging, and admitted to the hearing, and vnderstanding of the very secrets, both of his nature,
and beautiful lodging, and admitted to the hearing, and understanding of the very secrets, both of his nature,
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and office, touching his owne Being, and our redemption.
and office, touching his own Being, and our redemption.
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This appeares plainely in the very beginning of the Gospell, where the great mysteries of Christian religion are deliuered.
This appears plainly in the very beginning of the Gospel, where the great Mysteres of Christian Religion Are Delivered.
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These two first verses conteine a description of our Sauiours diuine nature; propounded in the first verse, and repeated in the second.
These two First Verses contain a description of our Saviour's divine nature; propounded in the First verse, and repeated in the second.
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In the former, he is set out to vs by that, which concerneth the nature of his Godhead,
In the former, he is Set out to us by that, which concerns the nature of his Godhead,
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and his person in the Godhead. For his nature, he is first said to haue beene eternall.
and his person in the Godhead. For his nature, he is First said to have been Eternal.
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In the beginning. Secondly to be God. And the word was God. Touching his person, he is cald the Word, or Sonne.In the beginning. Secondly to be God. And the word was God. Touching his person, he is called the Word, or Son.
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In the beginning was the Word. In the beginning was the Word.
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Secondly his distinction from God the Father, and yet his equalitie with God the father is signified,
Secondly his distinction from God the Father, and yet his equality with God the father is signified,
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when it is said, that, Hee was with God. In the second, 3. of the fiue points are repeated, iointly in one sentence.
when it is said, that, He was with God. In the second, 3. of the fiue points Are repeated, jointly in one sentence.
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That the word was eternall, equall to God, and distinct from God. O glorious, and admirable mysteries!That the word was Eternal, equal to God, and distinct from God. Oh glorious, and admirable Mysteres!
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Where are they now, that lewdly, and prophanely scoffe at Christian Religion, because forsooth it teacheth nothing,
Where Are they now, that lewdly, and profanely scoff At Christian Religion, Because forsooth it Teaches nothing,
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but that, which is common, and ordinarie.
but that, which is Common, and ordinary.
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Common and ordinarie? So strange, and extraordinarie are the secrets of the Gospell, that no man of himselfe, is able to deuise them, by his wit,
Common and ordinary? So strange, and extraordinary Are the secrets of the Gospel, that no man of himself, is able to devise them, by his wit,
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or to beleeue them with his heart.
or to believe them with his heart.
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Take the deepest points of naturall Philosophie (so they bee indeed true) and a man of good capacitie, will quickly,
Take the Deepest points of natural Philosophy (so they be indeed true) and a man of good capacity, will quickly,
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and easily be brought to giue assent to the truth thereof:
and Easily be brought to give assent to the truth thereof:
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because hee hath in him the light of naturall reason, whereby they may certainely be discerned.
Because he hath in him the Light of natural reason, whereby they may Certainly be discerned.
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But the secrets of Christian religion are such, and so farre aboue the reach of humane reason, that although you make a man vnderstand them neuer so perfectly,
But the secrets of Christian Religion Are such, and so Far above the reach of humane reason, that although you make a man understand them never so perfectly,
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yet you cannot possibly make him acknowledge them for truth.
yet you cannot possibly make him acknowledge them for truth.
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Truth in philosophie is such, as that reason, if a man suffer himselfe to be directed by it, will enforce him to beleeue it.
Truth in philosophy is such, as that reason, if a man suffer himself to be directed by it, will enforce him to believe it.
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Trueth in diuinitie is such, as that the more we hearken to our naturall reason, the lesse we are perswaded of the mysteries of religion.
Truth in divinity is such, as that the more we harken to our natural reason, the less we Are persuaded of the Mysteres of Religion.
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It is for him, and for him onely to incline the heart to the beliefe of those secrets, who first reuealed them to be beleeued.
It is for him, and for him only to incline the heart to the belief of those secrets, who First revealed them to be believed.
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But what doe I? While I labour to set out the excellencie of the Gospell, by shewing, that it conteineth many strange,
But what do I? While I labour to Set out the excellency of the Gospel, by showing, that it Containeth many strange,
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and hidden mysteries, it may bee feared, that I driue men away from the hearing, and reading of it, by the darkeness, and profoundnesse of these secrets.
and hidden Mysteres, it may be feared, that I driven men away from the hearing, and reading of it, by the darkness, and profoundness of these secrets.
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But be not discouraged (brethren) I beseech you.
But be not discouraged (brothers) I beseech you.
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If they were more obscure, and deepe, then they are, yet who could despaire of sounding the depth therof,
If they were more Obscure, and deep, then they Are, yet who could despair of sounding the depth thereof,
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as long as he may haue so skilfull, and able a Pilot? What though they be mysteries? Yet hath God reuealed them to vs by his spirit, euen by that spirit, which searcheth all things, yea the deepe things of God.
as long as he may have so skilful, and able a Pilot? What though they be Mysteres? Yet hath God revealed them to us by his Spirit, even by that Spirit, which Searches all things, yea the deep things of God.
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Could not hee ( say the faithlesse Iewes) that opened the eies of the blind, haue caused that Lazarus should not haue died? And cannot hee (may wee confidently say) that Out of the mouthes of Babes,
Could not he (say the faithless Iewes) that opened the eyes of the blind, have caused that Lazarus should not have died? And cannot he (may we confidently say) that Out of the mouths of Babes,
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and sucklings hath ordeined strength, because of his enemies, that he might still the enemie and the auenger, subdue the Rebellion of our corrupt reason,and sucklings hath ordained strength, Because of his enemies, that he might still the enemy and the avenger, subdue the Rebellion of our corrupt reason,
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& bring it into obedience, to beleeue his holy trueth? Wherefore hath hee reuealed it,
& bring it into Obedience, to believe his holy truth? Wherefore hath he revealed it,
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but that it might bee knowen, and acknowledged? For your farder incouragement, let our Euangelist S. Iohn be taken as an example.
but that it might be known, and acknowledged? For your farther encouragement, let our Evangelist S. John be taken as an Exampl.
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Art thou young? So was our Euangelist; when it pleased our Sauiour to call him to the profession of the Gospell.
Art thou young? So was our Evangelist; when it pleased our Saviour to call him to the profession of the Gospel.
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Witnesse the continuance of his life sixty eight yeeres after his Lord, and Masters passion. But thou hast not beene brought vp to learning.
Witness the Continuance of his life sixty eight Years After his Lord, and Masters passion. But thou hast not been brought up to learning.
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What teaching, and education had hee (thinkest thou) who was trained vp vnder his father a poore fisherman, to get his liuing in the sweate of his browes by fishing? What time could he haue to goe schoole whose maintenaunce depended on his labour,
What teaching, and education had he (Thinkest thou) who was trained up under his father a poor fisherman, to get his living in the sweat of his brows by fishing? What time could he have to go school whose maintenance depended on his labour,
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and to whom all the paines, he could possibly take, would hardly afford some small means of a poore liuing? You will say, This fauour was extraordinarie.
and to whom all the pains, he could possibly take, would hardly afford Some small means of a poor living? You will say, This favour was extraordinary.
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Yet so that it was common to him with his brother Iames, and with two other brethren his Countrimen, Andrew, and Peter. But what speake I of two or foure? Many,
Yet so that it was Common to him with his brother James, and with two other brothers his Countrymen, Andrew, and Peter. But what speak I of two or foure? Many,
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and many thousands continually, from time to time, for almost these one thousand and sixe hundreth yeers, haue beene brought to the knowledge, and beliefe of these mysteries.
and many thousands continually, from time to time, for almost these one thousand and sixe Hundredth Years, have been brought to the knowledge, and belief of these Mysteres.
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Is the Lords hand now shortened? Doth he not still in mercy vouchsafe vs the meanes of knowledge,
Is the lords hand now shortened? Does he not still in mercy vouchsafe us the means of knowledge,
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and beleeuing? What doe wee then, with these doubtfull thoughts, and vnthankefull hearts? Away with them Away with them;
and believing? What do we then, with these doubtful thoughts, and unthankful hearts? Away with them Away with them;
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let vs desire, and and endeuour to learne, and wee shall bee all taught of God:
let us desire, and and endeavour to Learn, and we shall be all taught of God:
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Yea, with such a teaching, as shall enlighten our vnderstanding, incline our hearts, confirme our memory, reforme our affections,
Yea, with such a teaching, as shall enlighten our understanding, incline our hearts, confirm our memory, reform our affections,
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and continually assure vs both of the truth, that we beleeue, and of the constant loue of God to vs, in our perseuerance in beleeuing.
and continually assure us both of the truth, that we believe, and of the constant love of God to us, in our perseverance in believing.
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With this desire, and confidence, let vs, in the feare of God, addresse our selues to the hearing vnderstanding,
With this desire, and confidence, let us, in the Fear of God, address our selves to the hearing understanding,
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and beleeuing of these glorious mysteries.
and believing of these glorious Mysteres.
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The first whereof (for I will handle them as they lie in the Text) is this, that The VVord was in the beginning.
The First whereof (for I will handle them as they lie in the Text) is this, that The Word was in the beginning.
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Wherein, for your better vnderstanding and memory, I will first giue the sense of the Text, 1. by expounding the words,
Wherein, for your better understanding and memory, I will First give the sense of the Text, 1. by expounding the words,
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and 2. deliuering the meaning of the Euangelist. 2. then I will handle the doctrine, by 1. proouing the truth of it,
and 2. delivering the meaning of the Evangelist. 2. then I will handle the Doctrine, by 1. proving the truth of it,
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and 2. adding exhortation accordingly, where it shall be needfull.
and 2. adding exhortation accordingly, where it shall be needful.
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And this course (if it please God) I will follow in all the rest of the Gospell.
And this course (if it please God) I will follow in all the rest of the Gospel.
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In seeking out the sense of this Scripture, wee must enquire, 1. who is meant by the VVord; then wee must consider 2. what the Euangeli•• •aith of him.
In seeking out the sense of this Scripture, we must inquire, 1. who is meant by the Word; then we must Consider 2. what the Euangeli•• •aith of him.
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In the former, we must see how this tearm the VVord belongeth to him, of whom it is spoken.
In the former, we must see how this term the Word belongeth to him, of whom it is spoken.
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Secondly, why that name is giuen him in this place.
Secondly, why that name is given him in this place.
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In the later part, these 2. points are to bee deliuered, why it is said, The VVord was, rather then Hath beene. 2. What is meant by those wordes, In the beginning. The first point, who is meant by the VVord, is easie and manifest:
In the later part, these 2. points Are to be Delivered, why it is said, The Word was, rather then Hath been. 2. What is meant by those words, In the beginning. The First point, who is meant by the Word, is easy and manifest:
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namely he, of whom the whole Gospell is written; Iesus Christ the Sonne of God, the promised Messiah.
namely he, of whom the Whole Gospel is written; Iesus christ the Son of God, the promised Messiah.
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Him, the Heretickes Cerinthus, and Ebion, denied to bee God;
Him, the Heretics Cerinthus, and Ebion, denied to be God;
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blasphemously auouching, that he tooke his first beginning of his Mother the Virgin Mary. Against their false,
blasphemously avouching, that he took his First beginning of his Mother the Virgae Marry. Against their false,
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and poysonous doctrine, the holy Euangelist teacheth the Church, that The word was in the beginning.
and poisonous Doctrine, the holy Evangelist Teaches the Church, that The word was in the beginning.
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But let the Text it selfe speake;
But let the Text it self speak;
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Is not he called the Word, of whom Iohn came to beare witnesse? At the 4. verse, he is said to be the light of men: In the 7. verse, that Iohn came to beare witnesse of the light:
Is not he called the Word, of whom John Come to bear witness? At the 4. verse, he is said to be the Light of men: In the 7. verse, that John Come to bear witness of the Light:
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of whom did Iohn beare witness, but of the Messiah Iesus Christ? Iohn seeth Iesus comming to him, and saith,
of whom did John bear witness, but of the Messiah Iesus christ? John sees Iesus coming to him, and Says,
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Behold the Lambe of God, that taketh away the sinne of the world. Behold the Lamb of God, that Takes away the sin of the world.
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And a little after, he professeth, that it was reuealed to him by God, which sent him to baptise, that hee, vpon whom Iohn should see the spirit come downe and tarry still on him, was he, which baptiseth with the holy Ghost.
And a little After, he Professes, that it was revealed to him by God, which sent him to baptise, that he, upon whom John should see the Spirit come down and tarry still on him, was he, which baptizeth with the holy Ghost.
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Now vpon Iesus did Iohn see the holy Ghost light and settle, and thereupon confidently affirmeth, that he is the Son of God.
Now upon Iesus did John see the holy Ghost Light and settle, and thereupon confidently Affirmeth, that he is the Son of God.
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I might add hereunto that he is the Word, by beliefe in whom, we haue the prerogatiue to bee the Sons of God.
I might add hereunto that he is the Word, by belief in whom, we have the prerogative to be the Sons of God.
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And who knows not that he is Christ? we are al the Sons of God by faith in Christ Iesus; And who knows not that he is christ? we Are all the Sons of God by faith in christ Iesus;
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That the word which was made flesh, & dwelt among vs, was no other, but Iesus, of whom Iohn bare witnes.
That the word which was made Flesh, & dwelled among us, was no other, but Iesus, of whom John bore witness.
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But what should I stand heaping vp needless proofes in a matter that is out of question? The conclusion of the first point is this, that the Word, of which our Euangelist speaketh, is Iesus Christ It followeth that we should inquire,
But what should I stand heaping up needless proofs in a matter that is out of question? The conclusion of the First point is this, that the Word, of which our Evangelist speaks, is Iesus christ It follows that we should inquire,
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how this name The word belongeth to our Sauiour.
how this name The word belongeth to our Saviour.
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In which inquiry if I should but euen recite the conceits and subtilties of diuers writers, I should spend all the rest of this hower in that only,
In which inquiry if I should but even recite the conceits and subtleties of diverse writers, I should spend all the rest of this hour in that only,
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and weary my selfe, and you, to smal purpose.
and weary my self, and you, to small purpose.
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Therfore, to make short, I will commend to your farder meditation, some few reasons of this name, which to me seeme the most likely.
Therefore, to make short, I will commend to your farther meditation, Some few Reasons of this name, which to me seem the most likely.
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These reasons cōcern our Sauior, eitheras he is the Son of God, or as he is the mediator betwixt God & man.
These Reasons concern our Saviour, eitheras he is the Son of God, or as he is the Mediator betwixt God & man.
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For the former, the ancient, & later Diuines, that haue labored to shadow out that vnspeakable mysterie of the holy Trinitie, haue thought it fit to giue vs a little glimse of this dazling light, by comparing God the Father to our vnderstanding, God the Sonne to that, which inwardly our vnderstanding conceiueth.
For the former, the ancient, & later Divines, that have laboured to shadow out that unspeakable mystery of the holy Trinity, have Thought it fit to give us a little glimpse of this dazzling Light, by comparing God the Father to our understanding, God the Son to that, which inwardly our understanding conceiveth.
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I will endeauour to speake as plaine, as possibly I can, to the capacitie of the simplest.
I will endeavour to speak as plain, as possibly I can, to the capacity of the simplest.
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When a man inwardly discourseth, and reasoneth with himselfe, it is sure, and cuident, that he frameth in his mind a certaine kind of speech,
When a man inwardly discourseth, and reasoneth with himself, it is sure, and cuident, that he frameth in his mind a certain kind of speech,
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or sentence, and as it were a word without sound, which is called the conception of the mind.
or sentence, and as it were a word without found, which is called the conception of the mind.
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If he desire to communicate this conceit of his to other men, hee formeth some outward speech,
If he desire to communicate this conceit of his to other men, he formeth Some outward speech,
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and words, either vttering them with his mouth, or writing them with his pen.
and words, either uttering them with his Mouth, or writing them with his pen.
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Thus doth he del•uer out a Copie of that, the Originall wherof he reserueth still within, where it was first bred.
Thus does he del•uer out a Copy of that, the Original whereof he reserveth still within, where it was First bred.
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Let vs, according to the weakenes of humane capacity, apply this to the vnsearchable mystery of the Sonne of God.
Let us, according to the weakness of humane capacity, apply this to the unsearchable mystery of the Son of God.
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Confider them reu•rently, and humbly, that God being from all eternitie infinite in wisedome, hath alwayes had some conception in him,
Confider them reu•rently, and humbly, that God being from all eternity infinite in Wisdom, hath always had Some conception in him,
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as a man hath, when he discourseth in his vnderstanding.
as a man hath, when he discourseth in his understanding.
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This conception in man, though it remaine in the soule, yet is not of the substance of the soule.
This conception in man, though it remain in the soul, yet is not of the substance of the soul.
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But in God, that is most simple, and without all manner of composition, there can bee nothing that is not of his Diuine substance.
But in God, that is most simple, and without all manner of composition, there can be nothing that is not of his Divine substance.
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This conception of God is the second person in Trinitie, the Sonne of God.
This conception of God is the second person in Trinity, the Son of God.
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Would any know, why the like conception in man, is not the Sonne of man? Let him remember, that the Sonne must be of the same nature with the Father;
Would any know, why the like conception in man, is not the Son of man? Let him Remember, that the Son must be of the same nature with the Father;
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as our conception is not without vnderstanding;
as our conception is not without understanding;
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but Gods is of necessitie, because (as I said ere while) there can bee no composition;
but God's is of necessity, Because (as I said ere while) there can be no composition;
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I adde, nor imperfection, in the diuine Nature.
I add, nor imperfection, in the divine Nature.
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The first reason then, why the Sonne of God is named the Word, is this, that he is begotten by his father in such manner,
The First reason then, why the Son of God is nam the Word, is this, that he is begotten by his father in such manner,
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as our inwarde word, or conception is framed in vs. These things I confesse seeme to mee, somewhat curious,
as our inward word, or conception is framed in us These things I confess seem to me, somewhat curious,
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and subtill, that I can hardly perswade my selfe, they were intended by the Euangelist:
and subtle, that I can hardly persuade my self, they were intended by the Evangelist:
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neither would I haue aduentured to propound them to you, but for reuerence of very many learned Diuines, who from time to time haue continued this exposition.
neither would I have adventured to propound them to you, but for Reverence of very many learned Divines, who from time to time have continued this exposition.
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But there is more likelihood, that the holy Euangelist, in giuing our Sauiour this name, had respect to his mediatorship;
But there is more likelihood, that the holy Evangelist, in giving our Saviour this name, had respect to his mediatorship;
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either because it is he, that reuealeth the knowledge of the father vnto vs, or for that he was promised to be the Messiah. either Because it is he, that Revealeth the knowledge of the father unto us, or for that he was promised to be the Messiah.
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That the former is a part of our Sauiour Christs office, and hath bene performed by him, from time to time, it hath bin held, time out of mind;
That the former is a part of our Saviour Christ office, and hath be performed by him, from time to time, it hath been held, time out of mind;
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and may be prooued, for these later times, out of the Scripture.
and may be proved, for these later times, out of the Scripture.
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Who (almost) is ignorant, that the ancient writers were of opinion, and the later haue receiued it,
Who (almost) is ignorant, that the ancient writers were of opinion, and the later have received it,
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as it were from hand to hand, that the second person in Trinitie appeared oftentimes to the Fathers in the olde Testament? euen as often,
as it were from hand to hand, that the second person in Trinity appeared oftentimes to the Father's in the old Testament? even as often,
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as he, that appeared, is specified by the holy Ghost to be Iehouah. I shall not need to quote the seuerall places.
as he, that appeared, is specified by the holy Ghost to be Jehovah. I shall not need to quote the several places.
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Begin at Gen. 12. 7. and so goe forward:
Begin At Gen. 12. 7. and so go forward:
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and where you find, that the Lord appeared to Abraham, Lot, Isaac, Iacob, or any other of the Fathers in the old Testament, there make account you see,
and where you find, that the Lord appeared to Abraham, Lot, Isaac, Iacob, or any other of the Father's in the old Testament, there make account you see,
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& heare the Sonne of God declaring some part of his fathers will to them, to whom he speaketh.
& hear the Son of God declaring Some part of his Father's will to them, to whom he speaks.
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If wee come to the New Testament, whom haue wee there preaching, but the Sonne of God? At sundry times, and in diuers manners, God spake, in the old time, to the Fathers, by the Prophets:
If we come to the New Testament, whom have we there preaching, but the Son of God? At sundry times, and in diverse manners, God spoke, in the old time, to the Father's, by the prophets:
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in the last dayes he hath spoken to vs by his Son: whom also he hath commanded vs to heare. in the last days he hath spoken to us by his Son: whom also he hath commanded us to hear.
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This is my beloued Sonne, in whom I am well pleased, heare him. This is my Beloved Son, in whom I am well pleased, hear him.
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And indeed whom else should wee heare? since No man hath seene God at any time:
And indeed whom Else should we hear? since No man hath seen God At any time:
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but the onely begotten Son, which is in the bosome of the Father, hee hath declared him Fitly then may hee bee called the VVord, who is the Embassador of God his Father, to make his will knowen to mankind, by word of mouth, in his owne person,but the only begotten Son, which is in the bosom of the Father, he hath declared him Fitly then may he be called the Word, who is the Ambassador of God his Father, to make his will known to mankind, by word of Mouth, in his own person,
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and by the ministery of them, whom it pleaseth him to employ to that purpose.
and by the Ministry of them, whom it Pleases him to employ to that purpose.
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To make this opinion the more likely, a popish Interpreter, in his Commentarie vpon this place, confidently affirmeth, that the Chalde Paraphrast translates Iehouah by this word Memar, which signifieth a word,
To make this opinion the more likely, a popish Interpreter, in his Commentary upon this place, confidently Affirmeth, that the Chaldea Paraphrast translates Jehovah by this word Memar, which signifies a word,
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as often as there is any mention of Gods speaking to man, helping man, or being conuersant with him:
as often as there is any mention of God's speaking to man, helping man, or being conversant with him:
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but he neither brings example of it, nor quotes any place; onely hee boldly auoucheth, that the learned shall finde it to be so euery where,
but he neither brings Exampl of it, nor quotes any place; only he boldly avoucheth, that the learned shall find it to be so every where,
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and the vnlearned must take it vpon his word, and knowledge. They, that will, may giue credit to his report:
and the unlearned must take it upon his word, and knowledge. They, that will, may give credit to his report:
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but I am sure, he, that will compare the Originall Hebrew, and the Chalde Paraphrase together, shall not finde one place in 20. so translated, if any at all be.
but I am sure, he, that will compare the Original Hebrew, and the Chaldea paraphrase together, shall not find one place in 20. so translated, if any At all be.
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It is vsuall with the Paraphrast, to put w, for Iehouah, not Memar. I thought good to note this by the way, that all men may know what credit such authors deserue, vpon their word;
It is usual with the Paraphrast, to put w, for Jehovah, not Memar. I Thought good to note this by the Way, that all men may know what credit such Authors deserve, upon their word;
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and yet he is otherwise one of the best interpreters, that I haue read of the Papists.
and yet he is otherwise one of the best Interpreters, that I have read of the Papists.
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But though the Chalde Paraphrast doe not alwayes, nor perhaps often, or euer, so translate the word Iehouah: yet he puts Memar sometime, where God, perchance the second person, is signified.
But though the Chaldea Paraphrast doe not always, nor perhaps often, or ever, so translate the word Jehovah: yet he puts Memar sometime, where God, perchance the second person, is signified.
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By my selfe haue I sworne, saith God to Abraham; The Hebrew is so, and so the Apostle expoundeth it; By my self have I sworn, Says God to Abraham; The Hebrew is so, and so the Apostle expoundeth it;
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when God made the promise to Abraham, because he had no greater to sweareby, hee swore by himselfe. when God made the promise to Abraham, Because he had no greater to sweareby, he swore by himself.
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Here the Paraphrast hath Binenni, by my word. In an other place, where the Lord assureth Iacob, that he will be with him,
Here the Paraphrast hath Binenni, by my word. In an other place, where the Lord assureth Iacob, that he will be with him,
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and keepe him, the Chalde hath, My word shall be thy helpe. and keep him, the Chaldea hath, My word shall be thy help.
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A gaine when Laban pursued Iacob, Moses tels vs, that God came to Laban the Aramite in a dreame by night & said.
A gain when Laban pursued Iacob, Moses tells us, that God Come to Laban the Aramite in a dream by night & said.
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The Chalde saith Memar, The, or rather a word came from the face of God.
The Chaldea Says Memar, The, or rather a word Come from the face of God.
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But none of these places, vnles perhaps the 2. need to be, or may be expounded of the 2. Person in the Trinity, our Sauiour Iesus Christ.
But none of these places, unless perhaps the 2. need to be, or may be expounded of the 2. Person in the Trinity, our Saviour Iesus christ.
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There remaines the last, & not the most vnlikely reason, why our Sauiour should be called the Word:
There remains the last, & not the most unlikely reason, why our Saviour should be called the Word:
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namely because he was so often spoken of, & promised by the Lord.
namely Because he was so often spoken of, & promised by the Lord.
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Now a promise, as in our ordinary speech, so in the Scripture, is cōmonly called a word: & the septuagint translate it NONLATINALPHABET, which is the name, our Euangelist here vseth.
Now a promise, as in our ordinary speech, so in the Scripture, is commonly called a word: & the Septuagint translate it, which is the name, our Evangelist Here uses.
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He hath remembred his couenant ( his word) that he made to a thousand generations. He hath remembered his Covenant (his word) that he made to a thousand generations.
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NONLATINALPHABET. And in 119. Psal. often, Quicken me according to thy word.
. And in 119. Psalm often, Quicken me according to thy word.
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Remember the promise, or word made to thy seruant. Thou hast dealt gratiously with thy seruant, according to thy word. remember the promise, or word made to thy servant. Thou hast dealt graciously with thy servant, according to thy word.
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I haue trusted in thy word. According to thy word, to thy seruant. I have trusted in thy word. According to thy word, to thy servant.
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Where the Chalde hath the very word Memar. So Ps. 130. I haue trusted in thy word.
Where the Chaldea hath the very word Memar. So Ps. 130. I have trusted in thy word.
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The main promise thē being the Messiah, & that indeed, wherupon al other, that are truly blessings, & fauours, depend;
The main promise them being the Messiah, & that indeed, whereupon all other, that Are truly blessings, & favours, depend;
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it is no meruaile, that the Iewes, should speake ordinarily of our Sauiour, as of him, that was promised, by the name word; or that the holy Ghost, should direct our Euangelist to make choice of that title for him, by which the Iews that translated the old Testament, out of Hebrew into Greeke,
it is no marvel, that the Iewes, should speak ordinarily of our Saviour, as of him, that was promised, by the name word; or that the holy Ghost, should Direct our Evangelist to make choice of that title for him, by which the Iews that translated the old Testament, out of Hebrew into Greek,
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so often expressed the promises of God.
so often expressed the promises of God.
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Hereupon it followes, that although diuers ancient, & later Diuines haue translated the Greek by the Latin, Sermo, speech: yet it seemes better to cal it Verbū, the word. For a mans promise is not tearmed his speech, but his word.
Hereupon it follows, that although diverse ancient, & later Divines have translated the Greek by the Latin, Sermon, speech: yet it seems better to call it Verbū, the word. For a men promise is not termed his speech, but his word.
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But this reasō of the name is excepted against, by a learned Papist, as well because of the authors therof, who, in his Pharisaicall censure, are heriticks,
But this reason of the name is excepted against, by a learned Papist, as well Because of the Authors thereof, who, in his Pharisaical censure, Are Heretics,
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as also for that it hath in it no liklihood of truth; if al, that he speaks, be oracles. Let his slander go:
as also for that it hath in it no likelihood of truth; if all, that he speaks, be oracles. Let his slander go:
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let vs heare his reason If the Son (saith he) be called the word, because he was promised;
let us hear his reason If the Son (Says he) be called the word, Because he was promised;
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in the beginning he was not the word, because he was not promised. in the beginning he was not the word, Because he was not promised.
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As if our Euangelist said, He was the word in the beginning, & not rather The word was in the beginning:
As if our Evangelist said, He was the word in the beginning, & not rather The word was in the beginning:
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that is, as I will say anon, whē I deliuer the sense of the Text, He that was promised for the Messiah, had already his being,
that is, as I will say anon, when I deliver the sense of the Text, He that was promised for the Messiah, had already his being,
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when all created things began first to be. Therfore wee may boldly cōclude, that this respect of the promise is either the true,when all created things began First to be. Therefore we may boldly conclude, that this respect of the promise is either the true,
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or (at least) a likely reason of the name, whosoeuer mislike, or cōdemn it.
or (At least) a likely reason of the name, whosoever mislike, or condemn it.
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If any mā be of opiniō, that the Greek should rather be trāslated, Wisdome, or Reason, thē word; as indeed it signifieth the one,
If any man be of opinion, that the Greek should rather be translated, Wisdom, or Reason, them word; as indeed it signifies the one,
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as well as the other, we may think, that S. Iohn, in this place, alludes to that in the Prouerbs, where the Sonne of God is brought in vnder the name of wisdom, speaking in this sort;
as well as the other, we may think, that S. John, in this place, alludes to that in the Proverbs, where the Son of God is brought in under the name of Wisdom, speaking in this sort;
c-acp av c-acp dt n-jn, pns12 vmb vvi, cst n1 np1, p-acp d n1, vvz p-acp d p-acp dt n2, c-crq dt n1 pp-f np1 vbz vvn p-acp p-acp dt n1 pp-f n1, vvg p-acp d n1;
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The Lord possessed me in the beginning of his way, before his works of old; The Lord possessed me in the beginning of his Way, before his works of old;
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I was set vp from euerlasting, from the beginning, before the earth, &c. This may seeme the more likely,I was Set up from everlasting, from the beginning, before the earth, etc. This may seem the more likely,
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because as here, so there also, after the description of the word & wisdome, followes a discourse of the creation.
Because as Here, so there also, After the description of the word & Wisdom, follows a discourse of the creation.
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Here it is said, that all things were made by the word.
Here it is said, that all things were made by the word.
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There Wisdome affirmes, that she was present, whē God prepared the heauens, & set the compasse vpon the deepe. There Wisdom affirms, that she was present, when God prepared the heavens, & Set the compass upon the deep.
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Neither only was she, with him, but as a nourisher, she maintained & preserued all things:
Neither only was she, with him, but as a nourisher, she maintained & preserved all things:
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which effect of preseruing, & nourishing, diuers interpreters thinke to be signified in this chap. by those words, In it was life. All which notwithstanding, I had rather follow the translatiō, which is most generally receiued, especially since it is grounded vpon such great likelihood of reason,
which Effect of preserving, & nourishing, diverse Interpreters think to be signified in this chap. by those words, In it was life. All which notwithstanding, I had rather follow the Translation, which is most generally received, especially since it is grounded upon such great likelihood of reason,
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& that the Son may wel be signified to be the wisdom of God, because he is the word of God, both conceiued in the Father,
& that the Son may well be signified to be the Wisdom of God, Because he is the word of God, both conceived in the Father,
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as the word, & reuealing to vs the wisdome of the Father, & promised, & made to be wisedome to vs. Therefore then is the Messiah fitly called the Word, because he is in God,
as the word, & revealing to us the Wisdom of the Father, & promised, & made to be Wisdom to us Therefore then is the Messiah fitly called the Word, Because he is in God,
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as our inward conceptiō in vs;
as our inward conception in us;
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because he hath declared, vnto vs the wil of his Father, and whatsoeuer else it seemeth good to the Lord to acquaint vs withal,
Because he hath declared, unto us the will of his Father, and whatsoever Else it seems good to the Lord to acquaint us withal,
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as it is manifest in this Chapter; No man hath seene God at any time:
as it is manifest in this Chapter; No man hath seen God At any time:
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but the only begotten Son, which is in the bosome of the Father, he hath declared him. but the only begotten Son, which is in the bosom of the Father, he hath declared him.
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And lastly, because he is the promised seede; of whom, as it is also in this Chapter, Moses and the Prophets did write.
And lastly, Because he is the promised seed; of whom, as it is also in this Chapter, Moses and the prophets did write.
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Some man perhaps will inquire yet farder, why hee is called simply The word, and not the word of God; To whō we may shortly,
some man perhaps will inquire yet farther, why he is called simply The word, and not the word of God; To whom we may shortly,
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& truly answere, that it was meete to leaue out that addition, for distinction sake.
& truly answer, that it was meet to leave out that addition, for distinction sake.
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For it is well knowen to all men, that by the word of God in the Scripure, either some commandement from God,
For it is well known to all men, that by the word of God in the Scripture, either Some Commandment from God,
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or some reuelation, or some part of the doctrine of the Scripture, or some such thing is signified.
or Some Revelation, or Some part of the Doctrine of the Scripture, or Some such thing is signified.
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Therefore, that the Messiah might be vnderstood to be here spokē of, it was conuenient,
Therefore, that the Messiah might be understood to be Here spoken of, it was convenient,
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and in a maner necessary, to call him the word, and not the word of God; yet I would be loth to stand too much vpon this reason,
and in a manner necessary, to call him the word, and not the word of God; yet I would be loath to stand too much upon this reason,
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because our Euangelist other where doubts not to call him the word of God.
Because our Evangelist other where doubts not to call him the word of God.
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But you will aske, why the Euangelist would call him the VVord, and not rather The Sonne of God, or The Sonne. was hee affraide ( as some thinke) Least if hee had named him Sonne, some men,
But you will ask, why the Evangelist would call him the Word, and not rather The Son of God, or The Son. was he afraid (as Some think) lest if he had nam him Son, Some men,
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as the Arians afterward did, would haue conceiued grossely, that He must needs haue a mother, as well as a father;
as the Arians afterwards did, would have conceived grossly, that He must needs have a mother, as well as a father;
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& that He was part of his fathers nature, and such absurde, and blaspemous fancies,
& that He was part of his Father's nature, and such absurd, and blasphemous fancies,
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as the Turkes Alcoran is stuffed withall? If hee would not call him the Sonne,
as the Turkes Alcorani is stuffed withal? If he would not call him the Son,
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yet hee needed not haue named him the word, seeing hee had such choice of titles to giue him;
yet he needed not have nam him the word, seeing he had such choice of titles to give him;
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The wisedome of the Father, the Light, the Brightnesse, and many other of the like kind,The Wisdom of the Father, the Light, the Brightness, and many other of the like kind,
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as is plaine in the Scripture. It is likely therefore, that there was some especiall reason of that choise.
as is plain in the Scripture. It is likely Therefore, that there was Some especial reason of that choice.
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What might that be? Surely it is not vnlike, that the Messiah was commonly so tearmed among the Iewes;
What might that be? Surely it is not unlike, that the Messiah was commonly so termed among the Iewes;
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or that the second person in the Trinitie was knowen best to them, by that name.
or that the second person in the Trinity was known best to them, by that name.
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And this later point may the rather be credited, because Philo a Iew, and no Christian, who liued within the first hundred yeeres after our Sauiours birth, neuer cals the second person by the name of the Sonne,
And this later point may the rather be credited, Because Philo a Iew, and no Christian, who lived within the First hundred Years After our Saviour's birth, never calls the second person by the name of the Son,
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but as our Euangelist heere dooth, NONLATINALPHABET, The VVord. Hence also it was, perhaps, that the old Philosophers, who fetched their knowledge out of Egypt, speake of a second nature, which they tearme NONLATINALPHABET;
but as our Evangelist Here doth,, The Word. Hence also it was, perhaps, that the old Philosophers, who fetched their knowledge out of Egypt, speak of a second nature, which they term;
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yet (I think) they rather conceiued him to be Reason, or VVisedome, then the VVord, as a man may see in their writings.
yet (I think) they rather conceived him to be Reason, or VVisedome, then the Word, as a man may see in their writings.
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But the promise of the Messiah, being so often renewed, & his comming, according to promise so continually,
But the promise of the Messiah, being so often renewed, & his coming, according to promise so continually,
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& earnestly looked for, if I say it be likly, that the Iews knew him generally by that name, I suppose I shal say nothing, which may not reasonably bee coniectured.
& earnestly looked for, if I say it be likely, that the Iews knew him generally by that name, I suppose I shall say nothing, which may not reasonably be conjectured.
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It may bee also thus, if the Chalde Paraphrast (as some affirm he did) vsually translated the word Iehouah, where he thought it belōged to the second person, by Memar a word, the Iews learned of him by the direction of their Rabbins, to call the Messiah by the name of the VVord. But I doe not certainely knowe whether euer hee so translate, or no;
It may be also thus, if the Chaldea Paraphrast (as Some affirm he did) usually translated the word Jehovah, where he Thought it belonged to the second person, by Memar a word, the Iews learned of him by the direction of their Rabbis, to call the Messiah by the name of the Word. But I do not Certainly know whither ever he so translate, or no;
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that he doth not alwayes, I am very sure:
that he does not always, I am very sure:
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and hee, that will, may see as much, in many places of Genesis, I sai, and Ieremie: I forbeare to recite the particulars,
and he, that will, may see as much, in many places of Genesis, I sai, and Ieremie: I forbear to recite the particulars,
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because it were to small purpose for this Auditorie. We see then of whom the Euangelist speakes;
Because it were to small purpose for this Auditory. We see then of whom the Evangelist speaks;
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let vs hearken what he saith of him.
let us harken what he Says of him.
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The Word was; where partly ignorance, and partly curiositie hath bred a needlesse, and fruitlesse question:The Word was; where partly ignorance, and partly curiosity hath bred a needless, and fruitless question:
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which though I might not well omit, yet, I will speake as little of it, as possibly I can.
which though I might not well omit, yet, I will speak as little of it, as possibly I can.
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The Euangelist saith, Hee was; why not Hath beene? If the question were of the English, euery man could,
The Evangelist Says, He was; why not Hath been? If the question were of the English, every man could,
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and would readily aunswere, that it were no good speech: because Hath beene is neuer spoken, but of that which hath an end of being,
and would readily answer, that it were no good speech: Because Hath been is never spoken, but of that which hath an end of being,
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vnlesse we adde some limitation of time;
unless we add Some limitation of time;
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as when we say, He hath bene there these two howers, dayes, moneths &c. But the Greeke admits no occasion of any question in this case.
as when we say, He hath be there these two hours, days, months etc. But the Greek admits no occasion of any question in this case.
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For the Verbe which our Euangelist vseth, hath no such difference of tense, or time;
For the Verb which our Evangelist uses, hath not such difference of tense, or time;
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but whether the matter, or thing, you speake of, be as it was, or be not, the same word may bee vsed.
but whither the matter, or thing, you speak of, be as it was, or be not, the same word may be used.
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I will go no farther then this Gospell for proofe of that I say.
I will go no farther then this Gospel for proof of that I say.
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Philip was of Beth-saida: There was a man of the Pharises named Nicodemus. There was Iacobs VVell. There was a certaine Ruler. Philip was of Bethsaida: There was a man of the Pharisees nam Nicodemus. There was Iacobs Well. There was a certain Ruler.
np1 vbds pp-f j: a-acp vbds dt n1 pp-f dt np2 vvd np1. a-acp vbds npg1 av. pc-acp vbds dt j n1.
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Iohn was a burning, & shining Candle. But what name I so many Patriarchs? Euery Chapter affords proofe sufficient. John was a burning, & shining Candle. But what name I so many Patriarchs? Every Chapter affords proof sufficient.
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Wherewithall wee may obserue, that our English hath also the like libertie in the word VVas, as the examples I alleaged euidently shew.
Wherewithal we may observe, that our English hath also the like liberty in the word Was, as the Examples I alleged evidently show.
c-crq pns12 vmb vvi, cst po12 np1 vhz av dt j n1 p-acp dt n1 vbds, p-acp dt n2 pns11 vvd av-j vvi.
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Indeede the Latine may seeme to giue some warrant, for the moouing of this question;
Indeed the Latin may seem to give Some warrant, for the moving of this question;
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because there are two diuers wordes of the same verbe vsed by the Translater in this verse of our Sauiour,
Because there Are two diverse words of the same verb used by the Translator in this verse of our Saviour,
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and in the sixt of Iohn Baptist.
and in the sixt of John Baptist.
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But neither is there any such difference obserued by good Latine Authors in the vse of the words;
But neither is there any such difference observed by good Latin Authors in the use of the words;
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and the translater, it should seeme, intended no such thing.
and the Translator, it should seem, intended no such thing.
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For in another place, where the same word is in the Originall, and the same matter handled, by the Euangelist, he puts the word fuit (which heere hee vseth) of Iohn; and not erat, which wee haue in thi first verse, of our Sauiour Christ.
For in Another place, where the same word is in the Original, and the same matter handled, by the Evangelist, he puts the word fuit (which Here he uses) of John; and not erat, which we have in thy First verse, of our Saviour christ.
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That, which wa• from the beginning; fuit, saith the vulgar Latine. That, which wa• from the beginning; fuit, Says the Vulgar Latin.
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Wherefore leauing this conceit, as more subtill, then true let vs content our selues, to vnderstand, that the holy Ghost meanes to teach vs by this word, that euen then when all creatures began to bee, the word was, or had his being already.
Wherefore leaving this conceit, as more subtle, then true let us content our selves, to understand, that the holy Ghost means to teach us by this word, that even then when all creatures began to be, the word was, or had his being already.
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Which I so speake, as not intending thereby to preiudice their iudgement, who are of opinion, that the worde it selfe may learne vs in this place to consider, that the VVo•d was eternall.
Which I so speak, as not intending thereby to prejudice their judgement, who Are of opinion, that the word it self may Learn us in this place to Consider, that the VVo•d was Eternal.
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Only I take it to be plaine, that no such thing can necessarily be drawen out of the nature of the word VVas.
Only I take it to be plain, that no such thing can necessarily be drawn out of the nature of the word Was.
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But when was this VVord? In the Beginning, saith our Euangelist.
But when was this Word? In the Beginning, Says our Evangelist.
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Here groweth a new question, what should be meant by The Beginning. The Father, as some think, in whom the Son was, and is.
Here grows a new question, what should be meant by The Beginning. The Father, as Some think, in whom the Son was, and is.
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But the word Beginning is neuer so taken;
But the word Beginning is never so taken;
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and it is not fit, except necessity require it, to giue a strange sense to a word often vsed.
and it is not fit, except necessity require it, to give a strange sense to a word often used.
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And therfore wee may not admit that second interpretation, which by the beginning vnderstandeth God, who is no where so called in Scripture.
And Therefore we may not admit that second Interpretation, which by the beginning understandeth God, who is no where so called in Scripture.
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Both these expositions, for the matter of them, are true, but not warrantable by this place.
Both these expositions, for the matter of them, Are true, but not warrantable by this place.
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There are two other explications of this word, which agree for the sense of the place, that our Sauiour eternall being is here signified;
There Are two other explications of this word, which agree for the sense of the place, that our Saviour Eternal being is Here signified;
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though they differ much, in the meaning of the word it selfe.
though they differ much, in the meaning of the word it self.
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The former will haue the beginning to bee taken for Eternitie; the later referres it to the first creation of all thinges.
The former will have the beginning to be taken for Eternity; the later refers it to the First creation of all things.
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Against the former, some take exception, because they say the Word Beginning is neuer found in that sense, in the Scripture.
Against the former, Some take exception, Because they say the Word Beginning is never found in that sense, in the Scripture.
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But that may well bee doubted of;
But that may well be doubted of;
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because it is sayd of our Sauiour, that Hee knew from the beginning, who they were that beleeued not, and who should betray him;
Because it is said of our Saviour, that He knew from the beginning, who they were that believed not, and who should betray him;
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Now this he knew from all eternitie. For nothing is hidde from him, who is God euerlasting:
Now this he knew from all eternity. For nothing is hid from him, who is God everlasting:
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but all thinges are alwayes open in his sight. Therefore the word may sometimes bee taken for eternitie:
but all things Are always open in his sighed. Therefore the word may sometime be taken for eternity:
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But that will not serue the turne, vnlesse wee can shew some place, wherein it must necessarily bee so vnderstood.
But that will not serve the turn, unless we can show Some place, wherein it must necessarily be so understood.
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Such as that of Iohn is not:
Such as that of John is not:
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nay rather wee are directed by the Euangelist himselfe in another place, to conceiue, that by the beginning the calling of the Apostles is signified.
nay rather we Are directed by the Evangelist himself in Another place, to conceive, that by the beginning the calling of the Apostles is signified.
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These things sayd I not vnto you, from the beginning; These things said I not unto you, from the beginning;
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that is, I neuer tolde you of this matter, from the first day of my being conuersant with you.
that is, I never told you of this matter, from the First day of my being conversant with you.
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That place to the Colossians, Hee is the beginning, and the first begotten of the dead, may also reasonably,
That place to the colossians, He is the beginning, and the First begotten of the dead, may also reasonably,
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and more fitly bee referred to our Sauiour, as mediator, then as God euerlasting.
and more fitly be referred to our Saviour, as Mediator, then as God everlasting.
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So can not that in the Reuelation, where it is certaine by the first, and last part of the verse, that the Lords euerlasting being is described.
So can not that in the Revelation, where it is certain by the First, and last part of the verse, that the lords everlasting being is described.
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I am A and Ω the beginning and the ending, saith the Lord, which is, and which was, and which is to come. I am A and Ω the beginning and the ending, Says the Lord, which is, and which was, and which is to come.
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Heere though beginning do not, of it self, note eternity; yet with the ending it doth.
Here though beginning do not, of it self, note eternity; yet with the ending it does.
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There is yet a plainer, and certainer Text to put the matter out of doubt, where the Apostle saith, that God hath from the beginning chosen the Thessalonians to saluation.
There is yet a plainer, and certainer Text to put the matter out of doubt, where the Apostle Says, that God hath from the beginning chosen the Thessalonians to salvation.
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What is from the beginning, but as the same Apostle speaketh in the like manner in another place, Before the foundation of the world? It cannot therefore bee doubted,
What is from the beginning, but as the same Apostle speaks in the like manner in Another place, Before the Foundation of the world? It cannot Therefore be doubted,
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but that by The beginning, Eternitie is sometimes signified;
but that by The beginning, Eternity is sometime signified;
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yet it is not plaine, or certaine that it must so bee conceiued in this place.
yet it is not plain, or certain that it must so be conceived in this place.
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But wee may reasonably perswade our selues, that if our Euangelist had meant to haue the beginning taken for Eternitie, hee would haue said,
But we may reasonably persuade our selves, that if our Evangelist had meant to have the beginning taken for Eternity, he would have said,
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as the holy Ghost dooth in the Scripture, From the beginning. For indeed it is no fit speech, to say of any thing, which wee woulde note to be eternall, that it is in Eternitie, but that it hath beene,
as the holy Ghost doth in the Scripture, From the beginning. For indeed it is no fit speech, to say of any thing, which we would note to be Eternal, that it is in Eternity, but that it hath been,
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or was from Eternitie. Neither if wee vnderstand Eternitie by the beginning, will this speech of Iohn suite so well witl that of Moses, In the beginning God created heauen and earth.
or was from Eternity. Neither if we understand Eternity by the beginning, will this speech of John suit so well witl that of Moses, In the beginning God created heaven and earth.
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To which it is out of question our Euangelist alludes, and in which Eternitie cannot by any meanes be signified.
To which it is out of question our Evangelist alludes, and in which Eternity cannot by any means be signified.
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What else then can be meant by the beginning, bu• the first creation of all things? For what can any man more easily,
What Else then can be meant by the beginning, bu• the First creation of all things? For what can any man more Easily,
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and readily vnderstand, when hee reades or heares, In the beginning, then the beginning of time at the creation of the world? Which also, the rather to direct vs to this interpretation, the Euangelist presently addes, By him were all things made;
and readily understand, when he reads or hears, In the beginning, then the beginning of time At the creation of the world? Which also, the rather to Direct us to this Interpretation, the Evangelist presently adds, By him were all things made;
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so shall Moses and Iohn agree, and our Sauiour most fitly be kept out of that lumpe in the creation, within which the blasphemy of heretickes would include him:
so shall Moses and John agree, and our Saviour most fitly be kept out of that lump in the creation, within which the blasphemy of Heretics would include him:
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yea more then that, hee shall easily be conceiued to haue beene from all eternity,
yea more then that, he shall Easily be conceived to have been from all eternity,
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if he bee excepted from the generall creation, wherin all things, that are not eternall, had their first beginning.
if he be excepted from the general creation, wherein all things, that Are not Eternal, had their First beginning.
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Whereas then our Euangelist sayth, In the beginning was the word, it is all one, as if hee should thus haue spoken;
Whereas then our Evangelist say, In the beginning was the word, it is all one, as if he should thus have spoken;
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VVhen all things, that haue not an euerlasting being, of their owne nature began first to be, by the almighty power of God, the Creator, who made them of nothing, When all things, that have not an everlasting being, of their own nature began First to be, by the almighty power of God, the Creator, who made them of nothing,
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euen then, hee that is the eternall VVord of the Father, hee that from time to time hath declared the will of the Father, he, that was appointed,
even then, he that is the Eternal Word of the Father, he that from time to time hath declared the will of the Father, he, that was appointed,
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and promised by the Father, to be the Messiah, bad already an euerlasting being, not by the will of a superior power,
and promised by the Father, to be the Messiah, bade already an everlasting being, not by the will of a superior power,
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as a thing created, but by the necessity of his owne diuine nature, through the eternall generation of God his Father. as a thing created, but by the necessity of his own divine nature, through the Eternal generation of God his Father.
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This is that, which by our Euangelist is implyed in those fewe words. This is that, which it concernes all the faithfull to beleeue, without doubting:
This is that, which by our Evangelist is employed in those few words. This is that, which it concerns all the faithful to believe, without doubting:
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This is that which blasphemous c Ebiō, & Cerinthus denied. This is that, wherby their wicked heresie is condēned.
This is that which blasphemous c Ebiō, & Cerinthus denied. This is that, whereby their wicked heresy is condemned.
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Thou tellest vs (wretched hereticke as thou art) that IESVS CHRIST had no Being, till he was conceiued in the wombe of his mother the blessed Virgine.
Thou Tellest us (wretched heretic as thou art) that JESUS CHRIST had no Being, till he was conceived in the womb of his mother the blessed Virgae.
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The holy Ghost sayth, He was in the beginning.
The holy Ghost say, He was in the beginning.
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Thou wilt haue him younger then Mary; the holy Ghost makes him elder then Adam. In a word thou wouldst perswade vs, that hee had his first beginning almost 4000. yeares after the world was created:
Thou wilt have him younger then Marry; the holy Ghost makes him elder then Adam. In a word thou Wouldst persuade us, that he had his First beginning almost 4000. Years After the world was created:
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the H. Ghost enioyns vs to beleeue, that he had neuer had any beginning.
the H. Ghost enjoins us to believe, that he had never had any beginning.
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For euen then already he was in perfect being, when all things, that had any beginning, became something of nothing, of not being began to be.
For even then already he was in perfect being, when all things, that had any beginning, became something of nothing, of not being began to be.
p-acp av-j av av pns31 vbds p-acp j vbg, c-crq d n2, cst vhd d n1, vvd pi pp-f pix, pp-f xx vbg vvn pc-acp vbi.
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Shall I neede to note the doctrine of this text? Who sees not, that it teacheth vs the eternity of our Sauiour Christ? Shall wee suite it with other places of Scripture? The word of the holy Ghost in any one place is all-sufficient.
Shall I need to note the Doctrine of this text? Who sees not, that it Teaches us the eternity of our Saviour christ? Shall we suit it with other places of Scripture? The word of the holy Ghost in any one place is All-sufficient.
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But let vs yeelde somewhat to humane weakenesse;
But let us yield somewhat to humane weakness;
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that by the mouth of two or three witnesses, all excuse of infidelitie may be vtterly cut off.
that by the Mouth of two or three Witnesses, all excuse of infidelity may be utterly Cut off.
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Hearken then what he saith in the Reuelation.
Harken then what he Says in the Revelation.
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I am A & Ω, the beginning and the ending, sayth the Lord, which is, and which was, and which is to come. I am A & Ω, the beginning and the ending, say the Lord, which is, and which was, and which is to come.
pns11 vbm np1 cc np1, dt n1 cc dt n-vvg, vvz dt n1, r-crq vbz, cc r-crq vbds, cc r-crq vbz pc-acp vvi.
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Doth it trouble thee, that is, was, is to come, note a kind of succession in being? If in our weakenesse wee could otherwise haue conceiued of euerlastingnesse, the holy Spirit of God would haue spoken otherwise.
Does it trouble thee, that is, was, is to come, note a kind of succession in being? If in our weakness we could otherwise have conceived of everlastingness, the holy Spirit of God would have spoken otherwise.
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But who then should haue vnderstood him? Surely, not euery poore soule, whome hee purposed to teach by the Scripture.
But who then should have understood him? Surely, not every poor soul, whom he purposed to teach by the Scripture.
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But if mysteries delight thee, listen to our Sauiour in this Gospell. Before Abraham was, I am;
But if Mysteres delight thee, listen to our Saviour in this Gospel. Before Abraham was, I am;
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what is this, I am, before hee was? I vnderstand, I was, before hee was or before him. And, I am before him: but I am before hee was, passeth my vnderstanding.
what is this, I am, before he was? I understand, I was, before he was or before him. And, I am before him: but I am before he was, passes my understanding.
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Yet by this, our Sauiour would teach vs; that in respect of his nature, he is alwayes one, and the same;
Yet by this, our Saviour would teach us; that in respect of his nature, he is always one, and the same;
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not like vs, first Infants, then Children, afterwardes youthes, in the strength of our age and life, men, in the decay of it old men, and at last no men.
not like us, First Infants, then Children, afterwards youths, in the strength of our age and life, men, in the decay of it old men, and At last no men.
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671
Thy yeeres ô my God ( saith the Prophet) are from generation to generation. Thy Years o my God (Says the Prophet) Are from generation to generation.
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Thou hast afore time laide the foundation of the Earth, and the Heauens are the workes of thy hands.
Thou hast afore time laid the Foundation of the Earth, and the Heavens Are the works of thy hands.
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673
They shall perish, but thou shalt indure:
They shall perish, but thou shalt endure:
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euen they all shall waxe olde as dooth a garment; as a Ʋesture shalt thou change them, and they shall bee changed.
even they all shall wax old as doth a garment; as a Ʋesture shalt thou change them, and they shall be changed.
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But thou art the same, and thy yeeres shall not fayle. That this is spoken of our Sauiour Christ, the Apostle sheweth, by proouing his God-head, from that place. But thou art the same, and thy Years shall not fail. That this is spoken of our Saviour christ, the Apostle shows, by proving his Godhead, from that place.
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To speake truely, and properly, we can not say of God either that Hee was, or that hee is to come, but onely that He is. Therfore when Moses would needes knowe his name, God answered, I AM that I AM.
To speak truly, and properly, we can not say of God either that He was, or that he is to come, but only that He is. Therefore when Moses would needs know his name, God answered, I AM that I AM.
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Also hee sayd, Thus shalt thou say to the children of Israell; I AM hath sent mee to you.
Also he said, Thus shalt thou say to the children of Israel; I AM hath sent me to you.
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It is hee onely, that is;
It is he only, that is;
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as well because hee is of himselfe, without dependance vpon anie other, as also for that hee is absolutely, without any change in himselfe whatsoeuer.
as well Because he is of himself, without dependence upon any other, as also for that he is absolutely, without any change in himself whatsoever.
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680
As for vs, wee so are, that, in a manner, wee are not; because we neuer continue any time in the same estate, without some alteration.
As for us, we so Are, that, in a manner, we Are not; Because we never continue any time in the same estate, without Some alteration.
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681
If we could as plainly see, and as certainely iudge of the inward parts of a man,
If we could as plainly see, and as Certainly judge of the inward parts of a man,
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as wee can of his outward countenance, we should soone perceiue, that hee is continually waxing, or waning:
as we can of his outward countenance, we should soon perceive, that he is continually waxing, or waning:
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683
so that hardly can we thinke of any man that He is, but while wee are thinking, hee is not in the ende of our thought (as short a moment as it is) altogether the same, that he was in the beginning thereof.
so that hardly can we think of any man that He is, but while we Are thinking, he is not in the end of our Thought (as short a moment as it is) altogether the same, that he was in the beginning thereof.
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But our most glorious Sauiour IESVS CHRIST, being eternall, without beginning, without middle, without end, is alwaies most perfect•y the same;
But our most glorious Saviour JESUS CHRIST, being Eternal, without beginning, without middle, without end, is always most perfect•y the same;
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was, is, and is to come, are in him without all kind of difference, though to our weake capacitie, it hath pleased him to vouchsafe so to speake of himselfe, for our better instruction.was, is, and is to come, Are in him without all kind of difference, though to our weak capacity, it hath pleased him to vouchsafe so to speak of himself, for our better instruction.
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686
Come now, thou that desirest to be for euer, ioyne thy selfe to him, of whose daies there shall neuer be end.
Come now, thou that Desirest to be for ever, join thy self to him, of whose days there shall never be end.
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They, that by faith become one with the Lord Iesus, shall be sure to bee one with him in continuance:
They, that by faith become one with the Lord Iesus, shall be sure to be one with him in Continuance:
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look not back what thou hast not been heretofore, but look forward what thou shalt be hereafter.
look not back what thou hast not been heretofore, but look forward what thou shalt be hereafter.
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689
Father (saith the sameour Sauiour) I will that they, which thou hast giuen me, be with me euen where I am. Father (Says the sameour Saviour) I will that they, which thou hast given me, be with me even where I am.
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But where was he, when he spake this? In his humane nature vpon earth. And there the Disciples at that time were, as well as he.
But where was he, when he spoke this? In his humane nature upon earth. And there the Disciples At that time were, as well as he.
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But by his God-head, he was euen then also in heauen, where hee will haue all to be with him, who beleeue in him, that they may not perish, but haue life euerlasting.
But by his Godhead, he was even then also in heaven, where he will have all to be with him, who believe in him, that they may not perish, but have life everlasting.
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692
This testimony of the Euangelist concerning our Sauiours eternity, was sufficient to stop the mouthes of those first Heretickes,
This testimony of the Evangelist Concerning our Saviour's eternity, was sufficient to stop the mouths of those First Heretics,
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and to settle the faithfull in the true beliefe therof.
and to settle the faithful in the true belief thereof.
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694
But Satan (not discouraged by this fayle) som 200. years after, stirred vp the turbulent & pestilent spirit of Arius, a man of Alexandria in Egypt, to call the Godhead of our Sauiour again in question. It is
But Satan (not discouraged by this fail) Some 200. Years After, stirred up the turbulent & pestilent Spirit of Arius, a man of Alexandria in Egypt, to call the Godhead of our Saviour again in question. It is
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695
<2^PAGES^MISSING> Father. The Word, that became flesh, shewed himselfe by his glory, to be the Sonne of God.
<2^PAGES^MISSING> Father. The Word, that became Flesh, showed himself by his glory, to be the Son of God.
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Is it not the VVord, of whom it followeth;
Is it not the Word, of whom it follows;
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697
The onely begotten Sonne, which is in the bosome of the Father, hath manifested God vnto vs? By the VVord all things were made. The only begotten Son, which is in the bosom of the Father, hath manifested God unto us? By the Word all things were made.
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By the Sonne ( sayth the Apostle) He made the world. And againe, By him were al things created, which are in heauen & which are in earth. By the Son (say the Apostle) He made the world. And again, By him were all things created, which Are in heaven & which Are in earth.
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What neede more words? Our Euangelist sheweth through the whole Gospel, that he speaketh of no other word, then the Sonne of God.
What need more words? Our Evangelist shows through the Whole Gospel, that he speaks of no other word, then the Son of God.
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These things are written ( sayth hee) that ye might beleeue that IESVS is the CHRIST, the Sonne of God. These things Are written (say he) that you might believe that JESUS is the CHRIST, the Son of God.
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701
Leaue we therfore these shifting blasphemies, & let vs labour to settle our harts in the assured belief of our Sauiour Christs diuine eternity.
Leave we Therefore these shifting Blasphemies, & let us labour to settle our hearts in the assured belief of our Saviour Christ divine eternity.
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702
To which purpose, it shalbe sufficient for vs to remēber that, which we heard ere while out of the Psalme.
To which purpose, it shall sufficient for us to Remember that, which we herd ere while out of the Psalm.
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703
Thou art the same, and thy yeares shall not faile: Thou art the same, and thy Years shall not fail:
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704
& that testimony of Christ himself, I am A & Ω the beginning, and the ending, saith the Lord, which is, and which was,
& that testimony of christ himself, I am A & Ω the beginning, and the ending, Says the Lord, which is, and which was,
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705
and which is to come, euen the Almighty. and which is to come, even the Almighty.
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706
What can the sottish heathē, the stubborn Iews, or the brutish Turks now say? Come ye that deride,
What can the sottish heathen, the stubborn Iews, or the brutish Turks now say? Come you that deride,
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707
and persecute the true religion of the Lord Iesus; you great wisards, that despise all men as barbarous, in comparison of your selues.
and persecute the true Religion of the Lord Iesus; you great wizards, that despise all men as barbarous, in comparison of your selves.
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708
Are not you they that worship stocks and stones, instead of the true God? Are not the Parents of your greatest,
are not you they that worship stocks and stones, instead of the true God? are not the Parents of your greatest,
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709
and auntientest gods, easily to be knowen, & named? I am ashamed to speak it,
and auntientest God's, Easily to be known, & nam? I am ashamed to speak it,
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710
but your folly wil not suffer it self to be hidden;
but your folly will not suffer it self to be hidden;
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711
Were not the sepulchers, & graues of your soueraign god Iupiter, & the rest to be seene, Were not the sepulchers, & graves of your sovereign god Iupiter, & the rest to be seen,
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712
for many years, by all men, when you sottishly honoured them for gods in heauen, whose carcases lay rotting amongst you in the earth? But our God is eternall, without beginning, without middle, without ending. He became man in time;
for many Years, by all men, when you sottishly honoured them for God's in heaven, whose carcases lay rotting among you in the earth? But our God is Eternal, without beginning, without middle, without ending. He became man in time;
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713
he was God before all time: he died & was buried.
he was God before all time: he died & was buried.
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714
But he ouercame death, & rose again, & ascended (in his body) visibly vp to heauen.
But he overcame death, & rose again, & ascended (in his body) visibly up to heaven.
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715
Look not my brethren, that I should discourse at large of these matters;
Look not my brothers, that I should discourse At large of these matters;
n1 xx po11 n2, cst pns11 vmd vvi p-acp j pp-f d n2;
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716
I haue bin too long already, and I shall haue fitter opportunitie hereafter, if God wil.
I have been too long already, and I shall have fitter opportunity hereafter, if God will.
pns11 vhb vbn av av-j av, cc pns11 vmb vhi jc n1 av, cs np1 vmb.
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717
Let the Iewes with all their malice, & the Romans with all their power, deuise what vntruths,
Let the Iewes with all their malice, & the Roman with all their power, devise what untruths,
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& practise whatsoeuer cruelty they are able;
& practise whatsoever cruelty they Are able;
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our God sitteth in heauen, and laugheth them to scorne, causing his religion to continue in despight of both,
our God Sitteth in heaven, and Laugheth them to scorn, causing his Religion to continue in despite of both,
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and thereby assuring vs of his owne eternall being for euer and euer. As for the Mahometan;
and thereby assuring us of his own Eternal being for ever and ever. As for the Mahometan;
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though hee be incredibly shamelesse in lyes, & blasphemies:
though he be incredibly shameless in lies, & Blasphemies:
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yet hee is driuen to confesse, & that often, in his sensless Alcoran, that Iesus our God, was holy & vertuous, wonderful in miracles,
yet he is driven to confess, & that often, in his senseless Alcorani, that Iesus our God, was holy & virtuous, wondered in Miracles,
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& a great Prophet of the Lord.
& a great Prophet of the Lord.
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Would the wretch Mahomet haue yielded so much to our Sauiour, if euidence of truth, cōtinued so powerfully, had not wrūg it out of him? But how could he be holy,
Would the wretch Mahomet have yielded so much to our Saviour, if evidence of truth, continued so powerfully, had not wrung it out of him? But how could he be holy,
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or not most prophane, if hee made himselfe the Sonne of God, and were not? we should be as voide of sense,
or not most profane, if he made himself the Son of God, and were not? we should be as void of sense,
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as his absurde Alcoran, if wee should (vpon his words) doubt of the holy Euangelists credite and doctrine, that had been so many hundreds of yeares continued,
as his absurd Alcorani, if we should (upon his words) doubt of the holy Evangelists credit and Doctrine, that had been so many hundreds of Years continued,
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and confirmed by so many glorious Martyrs with their bloud, and maintaitained against all the wisdom,
and confirmed by so many glorious Martyrs with their blood, and maintaitained against all the Wisdom,
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& power of the world before Mahomet was euer heard of.
& power of the world before Mahomet was ever herd of.
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And yet what brings he, but ignorance, and impudency against the eternitie of our blessed Sauiour? All he can say is this, that if God haue a Son, he must needes haue a Wifeto;
And yet what brings he, but ignorance, and impudence against the eternity of our blessed Saviour? All he can say is this, that if God have a Son, he must needs have a Wifeto;
cc av q-crq vvz pns31, cc-acp n1, cc n1 p-acp dt n1 pp-f po12 j-vvn n1? av-d pns31 vmb vvi vbz d, cst cs np1 vhb dt n1, pns31 vmb av vhi dt av;
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not vnderstanding, in his wilful ignorāce, that the Lord God hath no more neede of a Wife to the begetting of his Sonne,
not understanding, in his wilful ignorance, that the Lord God hath no more need of a Wife to the begetting of his Son,
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then of hands to the making of this world.
then of hands to the making of this world.
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Yea, if comparison might bee made, it is easier for God to beget a Sonne like himselfe, which is naturall to him;
Yea, if comparison might be made, it is Easier for God to beget a Son like himself, which is natural to him;
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then to make the World, which dependeth vpon his will, and hath no other necessity of being.
then to make the World, which dependeth upon his will, and hath no other necessity of being.
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Thus wee are faine to speake, according to our poore vnderstanding: wee knowe that God hath a Sonne; how, himselfe knoweth.
Thus we Are feign to speak, according to our poor understanding: we know that God hath a Son; how, himself Knoweth.
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As for the Iewes, we will send them to be taught of their owne country-man Iohn the Baptist;
As for the Iewes, we will send them to be taught of their own countryman John the Baptist;
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whome they worthily magnifie, as a man sent from God.
whom they worthily magnify, as a man sent from God.
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He it is (sayth Iohn, of our Sauiour) that commeth after me, which was before me, whose shoo-latchet, I am not worthy to vnloose. He it is (say John, of our Saviour) that comes After me, which was before me, whose shoo-latchet, I am not worthy to unloose.
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But if their owne long continued and greeuous calamity, with the destruction of their owne City and Temple, in which they trusted, be not of force to draw them frō the blasphemous errors of their wicked ancestors,
But if their own long continued and grievous calamity, with the destruction of their own city and Temple, in which they trusted, be not of force to draw them from the blasphemous errors of their wicked Ancestors,
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surely there is no possibility for any man to perswade them.
surely there is no possibility for any man to persuade them.
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Therefore we will leaue them to the gracious mercie of God, to be conuerted to the truth, in his good time, By that mighty power, by which he is able to subdue all things vnto himselfe;
Therefore we will leave them to the gracious mercy of God, to be converted to the truth, in his good time, By that mighty power, by which he is able to subdue all things unto himself;
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and commend our selues to his fatherly blessing, that we may bee strengthened in faith against all the assaults,
and commend our selves to his fatherly blessing, that we may be strengthened in faith against all the assaults,
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and practises of Satan, and his instruments, and may neuer doubt of the eternity of our most glorious Sauiour;
and practises of Satan, and his Instruments, and may never doubt of the eternity of our most glorious Saviour;
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but alwayes ascribe to him with his Father, and the holy Spirit, one true, immortal, inuisible and onely wise God, all glorie, power, obedience,
but always ascribe to him with his Father, and the holy Spirit, one true, immortal, invisible and only wise God, all glory, power, Obedience,
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and thanksgiuing, for euer and euer, Amen.
and thanksgiving, for ever and ever, Amen.
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THE SECOND SERmon, vpon the first Chapter of IOHN. Iohn, 1. Verse, 1. 2. 1. In the beginning was the VVord, and the VVord was with God, and the VVord was God.
THE SECOND SERmon, upon the First Chapter of JOHN. John, 1. Verse, 1. 2. 1. In the beginning was the Word, and the Word was with God, and the Word was God.
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2. The same was in the beginning with God. 2. The same was in the beginning with God.
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IT is generally thought, and I thinke not vntruly, that the blasphemous heresies of Ebion, and Cerinthus (who denyed that our Sauiour was God,
IT is generally Thought, and I think not untruly, that the blasphemous heresies of Ebion, and Cerinthus (who denied that our Saviour was God,
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or had anie being, before he tooke flesh of the holy Virgine his mother) was one especiall occasion of writing this Gospell.
or had any being, before he took Flesh of the holy Virgae his mother) was one especial occasion of writing this Gospel.
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To root out that impious conceit, and to establish the faithful in an assured beliefe of our blessed Sauiours eternall God-head, our Euangelist,
To root out that impious conceit, and to establish the faithful in an assured belief of our blessed Saviour's Eternal Godhead, our Evangelist,
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truly, and with Apostolicall authority affirmeth, that the VVord was in the beginning. Neither doth he content himselfe therewithall:
truly, and with Apostolical Authority Affirmeth, that the Word was in the beginning. Neither does he content himself therewithal:
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but for the further instruction of them that belieue, hee addes, that The VVord was with God,
but for the further instruction of them that believe, he adds, that The Word was with God,
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and was God, yea that The same VVord was in the beginning with GOD.and was God, yea that The same Word was in the beginning with GOD.
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The first point of our Sauiours eternitie, was expounded (as it pleased God to enhable mee) in my former exercise:
The First point of our Saviour's eternity, was expounded (as it pleased God to enable me) in my former exercise:
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I am now (by his gracious assistance) to goe forwarde with that, which followes; The VVord was with God.
I am now (by his gracious assistance) to go forward with that, which follows; The Word was with God.
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Wherein for the words themselues, first wee must enquire, what is meant by God, then what the Euangelist woulde teach vs,
Wherein for the words themselves, First we must inquire, what is meant by God, then what the Evangelist would teach us,
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when hee sayth, The VVord was with God.
when he say, The Word was with God.
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1. God, when the word is properly taken, not applied to a creature, signifieth either the Diuine nature in all three persons, The Father, the Sonne,
1. God, when the word is properly taken, not applied to a creature, signifies either the Divine nature in all three Persons, The Father, the Son,
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and the holy Ghost, or only the first of the three, The Father. Examples of the former are in euerie leafe, and page of the Scripture.and the holy Ghost, or only the First of the three, The Father. Examples of the former Are in every leaf, and page of the Scripture.
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Let vs alleage one or two out of this Gospell.
Let us allege one or two out of this Gospel.
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God is a spirit. Not God the Father onely: but the Sonne also, and the holy Ghost. For this spiritualnesse is a propertie of the diuine nature, not of anie one person therein: God is a Spirit. Not God the Father only: but the Son also, and the holy Ghost. For this spiritualness is a property of the divine nature, not of any one person therein:
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else should not the other two bee spirituall. The time shall come, that whosoeuer killeth you, vvill thinke, he doth God seruice.
Else should not the other two be spiritual. The time shall come, that whosoever kills you, will think, he does God service.
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Surely no man, that killeth Christians, for beleeuing in CHRIST IESVS, can thinke hee doth seruice to the Trinity.
Surely no man, that kills Christians, for believing in CHRIST JESUS, can think he does service to the Trinity.
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For our Sauiour CHRIST is one of the three.
For our Saviour CHRIST is one of the three.
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But the idolatrous heathen, and the superstitious Iewes make accompt, that they performe acceptable seruice to God,
But the idolatrous heathen, and the superstitious Iewes make account, that they perform acceptable service to God,
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namely to the diuine nature, when they destroy them, that acknowledge the three persons to bee one God,
namely to the divine nature, when they destroy them, that acknowledge the three Persons to be one God,
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or deny that there are more Gods then one, or worshippe our Sauiour Christ as God.
or deny that there Are more God's then one, or worship our Saviour christ as God.
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Of the later, the old Testament affords vs few examples or none, the new very many:
Of the later, the old Testament affords us few Examples or none, the new very many:
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and to make short, wheresoeuer God and the Sonne or Iesus Christ are mētioned together, there by God, the Father is signified.
and to make short, wheresoever God and the Son or Iesus christ Are mentioned together, there by God, the Father is signified.
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So God loued the world, that he gaue his only begotten Sonne; God? what? not the diuine nature. For that hath no Son to giue: So God loved the world, that he gave his only begotten Son; God? what? not the divine nature. For that hath no Son to give:
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else should the second person haue a Sonne, and the third to;
Else should the second person have a Son, and the third to;
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because both the Sonne and the holie Ghost are the diuine nature or God, no lesse then the Father. But euery mans owne reason teacheth him, that the Sonne is the Fathers Sonne.
Because both the Son and the holy Ghost Are the divine nature or God, no less then the Father. But every men own reason Teaches him, that the Son is the Father's Son.
c-acp d dt n1 cc dt j n1 vbr dt j-jn n1 cc n1, av-dx dc cs dt n1. p-acp d ng1 d n1 vvz pno31, cst dt n1 vbz dt ng1 n1.
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So that by God, which gaue his Sonne, God the Father is vnderstood.
So that by God, which gave his Son, God the Father is understood.
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The same Father is also meant by the name of God, when hee is mentioned with Christ.
The same Father is also meant by the name of God, when he is mentioned with christ.
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I thanke my God (sayth the Apostle) through IESVS CHRIST, euen him, whom in the next Verse before he had called God our Father; and whose Sonne in the ver. following he maketh Iesus Christ. I thank my God (say the Apostle) through JESUS CHRIST, even him, whom in the next Verse before he had called God our Father; and whose Son in the ver. following he makes Iesus christ.
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God is my witnessewhome I serue with my spirit in the Gospell of his Sonne. God is my witnessewhome I serve with my Spirit in the Gospel of his Son.
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Of the same kinde are all those places, where there is any mention of praying to God, in, or thorough CHRIST.
Of the same kind Are all those places, where there is any mention of praying to God, in, or through CHRIST.
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For, to him hath our Sauiour taught vs to pray.
For, to him hath our Saviour taught us to pray.
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VVhen yee pray saie, Our Father vvhich art in heauen, VVhatsoeuer yee aske the Father in my name hee will giue it you. When ye pray say, Our Father which art in heaven, Whatsoever ye ask the Father in my name he will give it you.
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Now let vs see, in whether of these two significations the word God is to bee taken, in this place.
Now let us see, in whither of these two significations the word God is to be taken, in this place.
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Surelie, not in the former, because then The VVord should haue beene with himselfe: which is no reasonable speech.
Surely, not in the former, Because then The Word should have been with himself: which is no reasonable speech.
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For who vnderstands not, that euery thing which is said to be with an other, is diuerse from that, with which it is sayde to bee? Therefore if the VVord vverewith God; the VVord was not God.
For who understands not, that every thing which is said to be with an other, is diverse from that, with which it is said to be? Therefore if the Word vverewith God; the Word was not God.
p-acp r-crq vvz xx, cst d n1 r-crq vbz vvn pc-acp vbi p-acp dt n-jn, vbz j p-acp d, p-acp r-crq pn31 vbz vvn pc-acp vbi? av cs dt n1 av np1; dt n1 vbds xx np1.
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But the Euangelist directly auoucheth, that the VVord vvas God: What remaines then, if by God wee will haue the Diuine nature to bee meant, but that wee must confesse, there are two Gods? The ƲƲord, and hee, vvith vvhom the ƲƲord vvas.
But the Evangelist directly avoucheth, that the Word was God: What remains then, if by God we will have the Divine nature to be meant, but that we must confess, there Are two God's? The ƲƲord, and he, with whom the ƲƲord was.
p-acp dt np1 av-j vvz, cst dt n1 vbds np1: q-crq vvz av, cs p-acp np1 pns12 vmb vhi dt j-jn n1 pc-acp vbi vvn, p-acp cst pns12 vmb vvi, pc-acp vbr crd n2? dt n1, cc pns31, p-acp ro-crq dt n1 vbds.
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But it is certaine in Religion and reason, that there is but one God.
But it is certain in Religion and reason, that there is but one God.
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And therefore God may not at any hand bee conceiued in this place to bee put for the Diuine Nature or Godhead.
And Therefore God may not At any hand be conceived in this place to be put for the Divine Nature or Godhead.
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If it seeme to any man, that the VVord may bee sayd to be with God,
If it seem to any man, that the Word may be said to be with God,
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though it be God, as a mans soule is said to be with him, whose soule it is;
though it be God, as a men soul is said to be with him, whose soul it is;
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I must desire him to consider, that the reason is not alike. For the soule is part of the man, with whome it is sayd to be; I must desire him to Consider, that the reason is not alike. For the soul is part of the man, with whom it is said to be;
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but the word is not part of the diuine nature: which is most simple, and free from all kinde of composition.
but the word is not part of the divine nature: which is most simple, and free from all kind of composition.
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It is easie then for any man to conclude, that God in this part of the Verse, is the first person in the Trinitie, God the Father. And that it may the rather appeare,
It is easy then for any man to conclude, that God in this part of the Verse, is the First person in the Trinity, God the Father. And that it may the rather appear,
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vnto vs, that wee rightly vnderstand and expound the Euangelist, we haue his owne warrant;
unto us, that we rightly understand and expound the Evangelist, we have his own warrant;
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where speaking of the same our blessed Sauiour, hee sayth of him, that Hee was with the Father:
where speaking of the same our blessed Saviour, he say of him, that He was with the Father:
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I forbeare to enlarge the matter. Euery man may easily perceiue that our Euange.
I forbear to enlarge the matter. Every man may Easily perceive that our Evangelize.
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list handles the same point in both places, that hee need not doubt, but that God, with whom the Word was, is God the Father. What shall we say then of that collection, that some make vpon the Article, which is vsed by the Euangelist, in the Greeke? He saith not simply, God (say these men) but The God, giuing vs thereby to vnderstand, that our Sauiour was with the true God;
list handles the same point in both places, that he need not doubt, but that God, with whom the Word was, is God the Father. What shall we say then of that collection, that Some make upon the Article, which is used by the Evangelist, in the Greek? He Says not simply, God (say these men) but The God, giving us thereby to understand, that our Saviour was with the true God;
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not with him who was God, but onely by fauour, and not also by nature. That, they say concerning God, is true and certaine.
not with him who was God, but only by favour, and not also by nature. That, they say Concerning God, is true and certain.
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But we haue learned, that the person is there signified, and not the nature.
But we have learned, that the person is there signified, and not the nature.
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And therefore it coulde not bee the Euangelists meaning to note vnto vs the truth of the diuine nature by that article.
And Therefore it could not be the Evangelists meaning to note unto us the truth of the divine nature by that article.
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Neither (I thinke) was there euer any heretick found, who denied that God, with whome the word is said to haue bin, was God by nature;
Neither (I think) was there ever any heretic found, who denied that God, with whom the word is said to have been, was God by nature;
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what thē meaneth the article? Doubtless, either it is added only according to the custome of the greeke tongue, wherof there are infinite examples in all authors,
what them means the article? Doubtless, either it is added only according to the custom of the greek tongue, whereof there Are infinite Examples in all Authors,
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and namely in the new Testament;
and namely in the new Testament;
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or els (if any thing were intended by it) the Euangelist meant to shew, that in this clause of the sentence he put the word God in another sense,
or Else (if any thing were intended by it) the Evangelist meant to show, that in this clause of the sentence he put the word God in Another sense,
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then hee doth in the clause following, where the article is omitted:
then he does in the clause following, where the article is omitted:
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but I rather perswade my selfe, that there is nothing intended therin by the holy Ghost;
but I rather persuade my self, that there is nothing intended therein by the holy Ghost;
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but the manner of speech obserued, according to the nature of the language.
but the manner of speech observed, according to the nature of the language.
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Some man perhaps will yet farder demand, why the Euangelist did not speak plainly, as he meant,
some man perhaps will yet farther demand, why the Evangelist did not speak plainly, as he meant,
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and call him the Father, rather then God.
and call him the Father, rather then God.
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To whom I answer, that the Euangelist, hauing in the former part named The VVord, and not The Sonne, doth here more fitlie mention God, then the Father.
To whom I answer, that the Evangelist, having in the former part nam The Word, and not The Son, does hear more fitly mention God, then the Father.
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For so the nature of the things seemes to require; The Sonne of the Father, the Word of God.
For so the nature of the things seems to require; The Son of the Father, the Word of God.
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Besides, it helpes that elegancie, which the holy Ghost vseth in this place, making the last word of the former clause, the first of the later.
Beside, it helps that elegancy, which the holy Ghost uses in this place, making the last word of the former clause, the First of the later.
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In the beginning was the VVord, and the VVord was with God, and God vvas the VVord. In the beginning was the Word, and the Word was with God, and God was the Word.
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For so lie the words in the Greeke, whereof anone.
For so lie the words in the Greek, whereof anon.
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Now if in the second clause, hee had sayde, The VVord vvas vvith the Father, the grace of the speech had beene lost,
Now if in the second clause, he had said, The Word was with the Father, the grace of the speech had been lost,
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because he could not haue repeated the word in the beginning of the clause, that followes.
Because he could not have repeated the word in the beginning of the clause, that follows.
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For it cannot be truely said, that the Father is the VVord, or the VVord the Father:
For it cannot be truly said, that the Father is the Word, or the Word the Father:
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but to say, God vvas the the VVord, is a true and an elegant speech.
but to say, God was the the Word, is a true and an elegant speech.
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What if we adde hereunto, that in the olde Testament, where the Messiah is spoken of, there (ordinarily) not the Father,
What if we add hereunto, that in the old Testament, where the Messiah is spoken of, there (ordinarily) not the Father,
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but God is named? when the first inkling of the promise was giuen, who gaue it but God? Then the Lord God said to the Serpent.
but God is nam? when the First inkling of the promise was given, who gave it but God? Then the Lord God said to the Serpent.
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Come to the expresse making of the promise, to which the holy Ghost calls vs, when he speaks of the promise by name,
Come to the express making of the promise, to which the holy Ghost calls us, when he speaks of the promise by name,
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and which the Apostle Paul tearmes the preaching of the Gospell:
and which the Apostle Paul terms the preaching of the Gospel:
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Was it not God that said to Abraham, In thee shal all the families of the earth be blessed? To be short look from the beginning of Genesis to the end of Malachy, and see how often you finde any distinct mention of the first person, vnder the name of the Father.
Was it not God that said to Abraham, In thee shall all the families of the earth be blessed? To be short look from the beginning of Genesis to the end of Malachy, and see how often you find any distinct mention of the First person, under the name of the Father.
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Therefore he that made choise of such a name for our Sauiour CHRIST, as hee was well knowen by, among the Iewes, could not doe better,
Therefore he that made choice of such a name for our Saviour CHRIST, as he was well known by, among the Iewes, could not do better,
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then by the like wisdom, so to speak of God the Father, as his speech might bee best approued, and vnderstood.
then by the like Wisdom, so to speak of God the Father, as his speech might be best approved, and understood.
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God then, in this second part of the verse, signifies The Father. But what is the Euangelists meaning when hee sayth, The VVord was with God? What is it to bee with the Father? Manie and diuers haue beene the coniectures of the learned, concerning this matter.
God then, in this second part of the verse, signifies The Father. But what is the Evangelists meaning when he say, The Word was with God? What is it to be with the Father? Many and diverse have been the Conjectures of the learned, Concerning this matter.
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That the vnity of nature in the Father, and the Sonne, was hereby signified.
That the unity of nature in the Father, and the Son, was hereby signified.
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But that is sufficiently manifest, by the last clause, where the Word is affirmed to bee God For seeing there can bee but one God,
But that is sufficiently manifest, by the last clause, where the Word is affirmed to be God For seeing there can be but one God,
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and that the Sonne is auouched to bee God, as well as the Father, who sees not, that they are both one and the same God,
and that the Son is avouched to be God, as well as the Father, who sees not, that they Are both one and the same God,
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and so all one in their diuine nature? But this and most of the other opinions, which I will not trouble you withall in this kinde of exercise, are rather consequents that follow vpon that, which our Euangelist intended,
and so all one in their divine nature? But this and most of the other opinions, which I will not trouble you withal in this kind of exercise, Are rather consequents that follow upon that, which our Evangelist intended,
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then the verie point it selfe, which hee did intende.
then the very point it self, which he did intend.
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First therefore let vs search out the principall drift of these words, and afterwarde as neede shall bee, pursue those points, that are necessary.
First Therefore let us search out the principal drift of these words, and afterward as need shall be, pursue those points, that Are necessary.
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What may then bee the sense of this word with? what shoulde wee seeke farre? take it as it commonly signifies,
What may then be the sense of this word with? what should we seek Far? take it as it commonly signifies,
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and it will agree with Saint Iohns occasion and purpose.
and it will agree with Saint Iohns occasion and purpose.
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Hee had sayde in the former wordes that The ƲƲord had alreadie his beeing, when all things, that euer were created, began first to bee.
He had said in the former words that The ƲƲord had already his being, when all things, that ever were created, began First to be.
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What would a man reasonably doubt of heereupon? Was the Word before the world,
What would a man reasonably doubt of hereupon? Was the Word before the world,
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before the creation, before there was anie time or place, wherein hee might bee? where was he then? To this, our Euangelist answeres plainly and readily. The VVord was with God.
before the creation, before there was any time or place, wherein he might be? where was he then? To this, our Evangelist answers plainly and readily. The Word was with God.
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As if hee should haue saide:
As if he should have said:
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Doe you doubt whether the ƲƲord were in the beginning or no, because you cannot imagine, vvhere hee should bee, when as yet there was no world to be in? Can you conceiue, that God was, who is the Father of the VVord? Looke then vvhere hee vvas, and there vvas the ƲƲord.
Do you doubt whither the ƲƲord were in the beginning or no, Because you cannot imagine, where he should be, when as yet there was no world to be in? Can you conceive, that God was, who is the Father of the Word? Look then where he was, and there was the ƲƲord.
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For the ƲƲord vvas vvith God. For the ƲƲord was with God.
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Euen as the inwarde conception or word, which the vnderstanding of man frameth within him, is with the man, where hee is:
Even as the inward conception or word, which the understanding of man frameth within him, is with the man, where he is:
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so the Word of God, is with God.
so the Word of God, is with God.
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This I take to bee the plaine and certaine meaning of the Euangelist, and that according to the true iudgement of some auntient and later writers.
This I take to be the plain and certain meaning of the Evangelist, and that according to the true judgement of Some ancient and later writers.
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Here Arius bestirres himselfe, and hearing that our Sauiour The ƲƲord was with God, hee dreames, that Hee vvas nothing else, but a created Spirit, created indeede before the world, but yet created;
Here Arius bestirs himself, and hearing that our Saviour The ƲƲord was with God, he dreams, that He was nothing Else, but a created Spirit, created indeed before the world, but yet created;
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as (sayth hee) it may euidently bee gathered, because The ƲƲord being with God, was not God, with whom he was.
as (say he) it may evidently be gathered, Because The ƲƲord being with God, was not God, with whom he was.
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Who is so blind, as hee, that wilfully refuseth to see? Euery childe can answer Arius, that The ƲƲord was not God the Father, with whome hee is sayde to haue beene: yet was the same God:
Who is so blind, as he, that wilfully Refuseth to see? Every child can answer Arius, that The ƲƲord was not God the Father, with whom he is said to have been: yet was the same God:
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distinct in person, all one in nature:
distinct in person, all one in nature:
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so then hee was truely with the Father, as another person, not of a diuerse nature from the Father, a• another God.
so then he was truly with the Father, as Another person, not of a diverse nature from the Father, a• Another God.
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Giue mee leaue heere, I pray you, to beginne a short examination, and refutation of our Rhemists annotations, vpon their Testament;
Give me leave Here, I pray you, to begin a short examination, and refutation of our Rhemists annotations, upon their Testament;
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I will take them in my waie, as I goe, from verse to verse.
I will take them in my Way, as I go, from verse to verse.
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Some of the Papists, of more reading then iudgement, raysed a slaunder of Caluine, as a blasphemer, some of the Papists, of more reading then judgement, raised a slander of Calvin, as a blasphemer,
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because hee denved CHRIST to bee God of God the Father, and affirmed, that being Iehouah, hee was, in that respect, of himselfe.
Because he denved CHRIST to be God of God the Father, and affirmed, that being Jehovah, he was, in that respect, of himself.
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This our Rhemists lay hold on, and boldly enough censure him for blasphemy. I haue no purpose to dispute the question with them;
This our Rhemists lay hold on, and boldly enough censure him for blasphemy. I have no purpose to dispute the question with them;
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neyther indeede, do they so much as offer, eyther to refute Caluines opinion, or to confirm their own.
neither indeed, do they so much as offer, either to refute Calvin's opinion, or to confirm their own.
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If shal be enough therfore to controll their malapertnesse, and to ouer-waigh their presumption, that Cardinall Bellarmine, where he disputes the point of set purpose,
If shall be enough Therefore to control their malapertness, and to ouer-waigh their presumption, that Cardinal Bellarmine, where he disputes the point of Set purpose,
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after he had considered all that the authours of that slander bring out of Caluin, and examined Caluins writings himselfe, refuseth to condemne him of anie such heresie,
After he had considered all that the Authors of that slander bring out of Calvin, and examined Caluins writings himself, Refuseth to condemn him of any such heresy,
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as Genebrard, Lindan, Canisius, and these Rhemists charge him withall.
as Genebrard, Lindan, Canisius, and these Rhemists charge him withal.
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Yea, hee proceedes to alleage proofe out of Caluin, that hee conceiued truely, and writ accordingly, of our Sauiour Christs diuine nature and person.
Yea, he proceeds to allege proof out of Calvin, that he conceived truly, and writ accordingly, of our Saviour Christ divine nature and person.
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The summe of that which Caluine holdes touching this point, is thus deliuered by Bellarmine: that our Sauiours diuine nature is so of himselfe, that if you remoue from the Son, all relation to the Father, there will remaine nothing,
The sum of that which Calvin holds touching this point, is thus Delivered by Bellarmine: that our Saviour's divine nature is so of himself, that if you remove from the Son, all Relation to the Father, there will remain nothing,
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but the diuine essence, which is of it selfe. but the divine essence, which is of it self.
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That is, in playne wordes, If you consider our Sauiour as GOD onely, not as the Sonne, hee is not of the Father, but of himselfe.
That is, in plain words, If you Consider our Saviour as GOD only, not as the Son, he is not of the Father, but of himself.
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This is that daungerous heresie, for which our iudicious Rhemists haue giuen sentence against Caluine, as a blasphemer.
This is that dangerous heresy, for which our judicious Rhemists have given sentence against Calvin, as a blasphemer.
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Bellarmine cleares him of the fault, and condemnes onely the tearmes, wherein hee deliuers his minde.Bellarmine clears him of the fault, and condemns only the terms, wherein he delivers his mind.
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But it were easie to iustifie both the one, and the other, by the writings of the most subtill Schoolemen,
But it were easy to justify both the one, and the other, by the writings of the most subtle Schoolmen,
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if it were fit for this place, and auditory. In priuate I will bee readie to giue anie man satisfaction.
if it were fit for this place, and auditory. In private I will be ready to give any man satisfaction.
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But to leaue these matters whereinto the peruerseness of men hath drawn vs, & to return to the Euangelists purpose:
But to leave these matters whereinto the peruerseness of men hath drawn us, & to return to the Evangelists purpose:
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It is to be held for an vndoubted truth in diuinity, that our Sauiour, the VVord, was with God before the beginning of the world:
It is to be held for an undoubted truth in divinity, that our Saviour, the Word, was with God before the beginning of the world:
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will you heare him say as much of himselfe. VVhen he prepared the heauens, I was there:
will you hear him say as much of himself. When he prepared the heavens, I was there:
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when hee set the compasse vpon the deepe. when he Set the compass upon the deep.
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A little after, when hee appointed the foundations of the earth, then was I with him;
A little After, when he appointed the foundations of the earth, then was I with him;
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Not onely reioycing to see the glory of God his Father, but beeing himselfe full possesser of that glory:
Not only rejoicing to see the glory of God his Father, but being himself full possesser of that glory:
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which shone so bright, that when he came into the world, ouer-shadowed with the darkenes of our humane nature,
which shone so bright, that when he Come into the world, overshadowed with the darkness of our humane nature,
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yet all the Angels of God discerned it, and fell downe to worship him. The comfort of a poore distressed soule is in Iesus Christ crucified:
yet all the Angels of God discerned it, and fell down to worship him. The Comfort of a poor distressed soul is in Iesus christ Crucified:
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But the glory of a Christian is in Iesus Christ reigning with God his Father.
But the glory of a Christian is in Iesus christ reigning with God his Father.
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Therefore when the ende of his life approached, He prayed that all which his Father had giuen him, might be euen where he was, that they might behold his glory, which God had giuen him.
Therefore when the end of his life approached, He prayed that all which his Father had given him, might be even where he was, that they might behold his glory, which God had given him.
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But what glory meanes he? Any new honour of late vouch saf't him? No, no.
But what glory means he? Any new honour of late vouch saved him? No, no.
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It is the same glory, which he alwayes had, and shall haue.
It is the same glory, which he always had, and shall have.
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Glorifie me thou Father, with thine owne selfe, with the glory, which I had with thee, before the world was. glorify me thou Father, with thine own self, with the glory, which I had with thee, before the world was.
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Let mee speake now to thee poore soule whosoeuer thou art, that findest thy selfe grieuously vexed,
Let me speak now to thee poor soul whosoever thou art, that Findest thy self grievously vexed,
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and daungerously assaulted by Sathan, concerning these great mysteries of Religion:
and dangerously assaulted by Sathan, Concerning these great Mysteres of Religion:
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would hee haue thee doubt, whether our blessed Sauiour was before his mother or no? The holy Ghost assures thee by the penne of our Euangeiist, that The word was in the beginning.
would he have thee doubt, whither our blessed Saviour was before his mother or no? The holy Ghost assures thee by the pen of our Euangeiist, that The word was in the beginning.
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Doth he presse thee farther, to tell him, where he was, as if he could not be,
Does he press thee farther, to tell him, where he was, as if he could not be,
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because there was no world for him to be in? Herein also the wisedome of God, hath preuented him. The Word was with God.
Because there was no world for him to be in? Herein also the Wisdom of God, hath prevented him. The Word was with God.
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Thou art perswaded assuredly, that God was before the world:
Thou art persuaded assuredly, that God was before the world:
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else, how should hee haue created the world? Canst thou tell me where he was? or doest thou thinke hee is any where now, where hee was not then? This goodly frame of the world, which thou beholdest,
Else, how should he have created the world? Canst thou tell me where he was? or dost thou think he is any where now, where he was not then? This goodly frame of the world, which thou Beholdest,
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and wonderest at, not without great cause, is not any new house built for God to dwell in;
and wonderest At, not without great cause, is not any new house built for God to dwell in;
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but a faire peece of workemanship, that thou mightest see a little shadow of the workemans skill, power and glory.
but a fair piece of workmanship, that thou Mightest see a little shadow of the workman's skill, power and glory.
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God is a Spirit, infinite in all perfections, that cannot remooue from one place to another, because hee is euery where.
God is a Spirit, infinite in all perfections, that cannot remove from one place to Another, Because he is every where.
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If thou canst beleeue these things, which the very light of Nature can teach thee, thou hast wherewithall readily to answere Satan; The Word was with God.
If thou Canst believe these things, which the very Light of Nature can teach thee, thou hast wherewithal readily to answer Satan; The Word was with God.
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If thou Satā, dar'st not, nor canst for very shame deny or doubt that God was before the foundations of the world were layd;
If thou Satā, Darest not, nor Canst for very shame deny or doubt that God was before the foundations of the world were laid;
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where thou seest God, I see the Word my appointed Sauiour with him.
where thou See God, I see the Word my appointed Saviour with him.
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This I take to be the true & natural sense of the words, and the very proper meaning of our holy Euangelist, S. Iohn. Now let vs adde the other obseruations, rather then interpretations:
This I take to be the true & natural sense of the words, and the very proper meaning of our holy Evangelist, S. John. Now let us add the other observations, rather then interpretations:
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which, as before I signified, are not directly intended, but necessarily followe vppon the former doctrine.
which, as before I signified, Are not directly intended, but necessarily follow upon the former Doctrine.
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And first we will consider that, which shewes our Sauiours Diuine Nature: then we will deliuer those poyntes, which concerne his person;
And First we will Consider that, which shows our Saviour's Divine Nature: then we will deliver those points, which concern his person;
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both, shortly, and plainely, as it shall please God to vouchsafe assistance.
both, shortly, and plainly, as it shall please God to vouchsafe assistance.
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Now the Diuine Nature or Godhead of our Sauiour Christ appeares in this, that being with God,
Now the Divine Nature or Godhead of our Saviour christ appears in this, that being with God,
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when as yet there neuer had bin any thing created, he culd be no other, but God.
when as yet there never had been any thing created, he could be no other, but God.
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For how is it possible, that when there is nothing but God, that, which is then, should not bee God? If you say with Arius, that hee was created;
For how is it possible, that when there is nothing but God, that, which is then, should not be God? If you say with Arius, that he was created;
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you deny that the beginning of all creation is truely described by Moses when he saith, In the beginning God created heauen and earth.
you deny that the beginning of all creation is truly described by Moses when he Says, In the beginning God created heaven and earth.
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For if that you say bee true, the most excellent part of the creation was already past,
For if that you say be true, the most excellent part of the creation was already past,
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namely the making of him, by whom all these things afterward were created.
namely the making of him, by whom all these things afterwards were created.
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Who taught this strange Diuinity? Where is any such thing recorded in any part of Scripture? Who is so shamelesse,
Who taught this strange Divinity? Where is any such thing recorded in any part of Scripture? Who is so shameless,
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as to say he hath it by reuelation? Who so senselesse as to beleeue him, that will say so? This is our wisedome, to know what it hath pleased God to reueale to vs in the Scripture, either expresly,
as to say he hath it by Revelation? Who so senseless as to believe him, that will say so? This is our Wisdom, to know what it hath pleased God to reveal to us in the Scripture, either expressly,
c-acp pc-acp vvi pns31 vhz pn31 p-acp n1? r-crq av j c-acp pc-acp vvi pno31, cst vmb vvi av? d vbz po12 n1, pc-acp vvi r-crq pn31 vhz vvn np1 pc-acp vvi p-acp pno12 p-acp dt n1, av-d av-j,
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or by consequence, and to accompt nothing else a matter necessary to bee beleeued.
or by consequence, and to account nothing Else a matter necessary to be believed.
cc p-acp n1, cc pc-acp vvi pix av dt n1 j pc-acp vbi vvn.
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So then, when we read or heare that our Sauiour was with God, wee learne thereby, that hee is himselfe God.
So then, when we read or hear that our Saviour was with God, we Learn thereby, that he is himself God.
av av, c-crq pns12 vvb cc vvb cst po12 n1 vbds p-acp np1, pns12 vvb av, cst pns31 vbz px31 n1.
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902
For what can be bee but God, that had his being before, and without all creation?
For what can be bee but God, that had his being before, and without all creation?
p-acp q-crq vmb vbi n1 p-acp np1, cst vhd po31 vbg a-acp, cc p-acp d n1?
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903
The word perhaps troubles thee, because he is said to haue beene with God, and therefore as it may seeme, not God, but an other.
The word perhaps Troubles thee, Because he is said to have been with God, and Therefore as it may seem, not God, but an other.
dt n1 av vvz pno21, c-acp pns31 vbz vvn pc-acp vhi vbn p-acp np1, cc av c-acp pn31 vmb vvi, xx np1, cc-acp dt n-jn.
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An other? Thou saiest well. For hee is indeede in person (as I aunswered once before) another.
an other? Thou Sayest well. For he is indeed in person (as I answered once before) Another.
dt j-jn? pns21 vv2 av. c-acp pns31 vbz av p-acp n1 (c-acp pns11 vvd a-acp a-acp) j-jn.
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But where thou saiest not God, thou •rt deceiued, vnlesse by God thou vnderstand the person of the Father.
But where thou Sayest not God, thou •rt deceived, unless by God thou understand the person of the Father.
p-acp c-crq pns21 vv2 xx np1, pns21 vb2r vvn, cs p-acp np1 pns21 vvb dt n1 pp-f dt n1.
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VVith God signifies distinction of person, not diuersitie of Nature.With God signifies distinction of person, not diversity of Nature.
p-acp np1 vvz n1 pp-f n1, xx n1 pp-f n1.
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Therefore i some learned Diuines, by with, thinke the holy Ghost meant to note his coniunction with God the Father, whereby they are one in vnitie of the same Diuine substance.
Therefore i Some learned Divines, by with, think the holy Ghost meant to note his conjunction with God the Father, whereby they Are one in unity of the same Divine substance.
av pns11 d j n2-jn, p-acp p-acp, vvb dt j n1 vvd pc-acp vvi po31 n1 p-acp np1 dt n1, c-crq pns32 vbr crd p-acp n1 pp-f dt d j-jn n1.
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To which also, they apply that which followeth in this Chapter, where The onely begotten Sonne, is said to bee in the bosome of the Father, and that Chapter 14. I am in the Father, and the Father in me;
To which also, they apply that which follows in this Chapter, where The only begotten Son, is said to be in the bosom of the Father, and that Chapter 14. I am in the Father, and the Father in me;
p-acp r-crq av, pns32 vvb cst r-crq vvz p-acp d n1, c-crq dt av-j vvn n1, vbz vvn pc-acp vbi p-acp dt n1 pp-f dt n1, cc d n1 crd pns11 vbm p-acp dt n1, cc dt n1 p-acp pno11;
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yea saith one, He is so with God, that hee is in the substance of God, and his very nature.
yea Says one, He is so with God, that he is in the substance of God, and his very nature.
uh vvz pi, pns31 vbz av p-acp np1, cst pns31 vbz p-acp dt n1 pp-f np1, cc po31 j n1.
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Wherfore if at any time thou beest disquieted by the word with, as if it •mplied some difference betwixt God and the Word, remember that God signifies the person of the Father, •rom whom the Sonne is truly and really distinguisht;
Wherefore if At any time thou Best disquieted by the word with, as if it •mplied Some difference betwixt God and the Word, Remember that God signifies the person of the Father, •rom whom the Son is truly and really distinguished;
c-crq cs p-acp d n1 pns21 vb2s vvn p-acp dt n1 p-acp, c-acp cs pn31 vvn d n1 p-acp np1 cc dt n1, vvb cst np1 vvz dt n1 pp-f dt n1, uh r-crq dt n1 vbz av-j cc av-j vvn;
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•et not by the nature of his Godhead, which is one in both, but by the property of his being the Sonne, in which the Father and hee are alwayes not one but two:
•et not by the nature of his Godhead, which is one in both, but by the property of his being the Son, in which the Father and he Are always not one but two:
vvb xx p-acp dt n1 pp-f po31 n1, r-crq vbz pi p-acp av-d, cc-acp p-acp dt n1 pp-f po31 vbg dt n1, p-acp r-crq dt n1 cc pns31 vbr av xx pi p-acp crd:
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•he one the Father, the other the Sonne.
•he one the Father, the other the Son.
av-d crd dt n1, dt j-jn dt n1.
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And this last point, concerning our Sauiour Christs person, is manifestly, & vndoubtedly prooued by this part of the verse.
And this last point, Concerning our Saviour Christ person, is manifestly, & undoubtedly proved by this part of the verse.
cc d ord n1, vvg po12 n1 npg1 n1, vbz av-j, cc av-j vvn p-acp d n1 pp-f dt n1.
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For it cannot bee imagined, that any thing beeing in all respects, one and the same, should bee saide to bee with it selfe, or in it selfe. The word was with God:
For it cannot be imagined, that any thing being in all respects, one and the same, should be said to be with it self, or in it self. The word was with God:
p-acp pn31 vmbx vbi vvn, cst d n1 vbg p-acp d n2, crd cc dt d, vmd vbi j-vvn pc-acp vbi p-acp pn31 n1, cc p-acp pn31 n1. dt n1 vbds p-acp np1:
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If there be no distinction betwixt the word & God, how can it be conceiued that the word was with God? I shall neede to spend the lesse time and paines in this matter,
If there be no distinction betwixt the word & God, how can it be conceived that the word was with God? I shall need to spend the less time and pains in this matter,
cs pc-acp vbb dx n1 p-acp dt n1 cc np1, q-crq vmb pn31 vbi vvn cst dt n1 vbds p-acp np1? pns11 vmb vvi pc-acp vvi dt av-dc n1 cc n2 p-acp d n1,
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because none but the Sabellians, euer made question of it.
Because none but the Sabellians, ever made question of it.
c-acp pix cc-acp dt njp2, av vvd n1 pp-f pn31.
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They deceiued themselues and other men, with an vnlikely fancy, against euidence of Scripture, that God was but one person;
They deceived themselves and other men, with an unlikely fancy, against evidence of Scripture, that God was but one person;
pns32 vvd px32 cc j-jn n2, p-acp dt j-u n1, p-acp n1 pp-f n1, cst np1 vbds p-acp crd n1;
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called in diuers respects, sometimes the Father, sometimes the Sonne, & sometimes the holy Ghost.
called in diverse respects, sometime the Father, sometime the Son, & sometime the holy Ghost.
vvn p-acp j n2, av dt n1, av dt n1, cc av dt j n1.
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But what respect can make this speech reasonable, if there be but one person in the Godhead? Let vs consider the point a little better.
But what respect can make this speech reasonable, if there be but one person in the Godhead? Let us Consider the point a little better.
p-acp r-crq n1 vmb vvi d n1 j, cs pc-acp vbi p-acp crd n1 p-acp dt n1? vvb pno12 vvi dt n1 dt j av-jc.
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Dauid was in regard of his gouernment a king, in respect of his sonne Salomon a father, in relation to his wife Bersheba an husband,David was in regard of his government a King, in respect of his son Solomon a father, in Relation to his wife Beersheba an husband,
np1 vbds p-acp n1 pp-f po31 n1 dt n1, p-acp n1 pp-f po31 n1 np1 dt n1, p-acp n1 p-acp po31 n1 np1 dt n1,
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for his generall nature a man.
for his general nature a man.
p-acp po31 j n1 dt n1.
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May I say of him, because of these diuers respects, that the father of Saelomon, was with Dauid; or with the man, meaning Dauid? Would not a man laugh at the absurditie of such a speech? It cannot be then,
May I say of him, Because of these diverse respects, that the father of Saelomon, was with David; or with the man, meaning David? Would not a man laugh At the absurdity of such a speech? It cannot be then,
vmb pns11 vvb pp-f pno31, c-acp pp-f d j n2, cst dt n1 pp-f np1, vbds p-acp np1; cc p-acp dt n1, n1 np1? vmd xx dt n1 vvb p-acp dt n1 pp-f d dt n1? pn31 vmbx vbi av,
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923
but that hee, which was with God, was really distinct, or was truely and indeed another from him, with whom hee was.
but that he, which was with God, was really distinct, or was truly and indeed Another from him, with whom he was.
cc-acp cst pns31, r-crq vbds p-acp np1, vbds av-j j, cc vbds av-j cc av j-jn p-acp pno31, p-acp ro-crq pns31 vbds.
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924
No respect will free the speech from a iust imputation of absurditie, if the partie spoken of, bee one and the same,
No respect will free the speech from a just imputation of absurdity, if the party spoken of, be one and the same,
dx n1 vmb vvi dt n1 p-acp dt j n1 pp-f n1, cs dt n1 vvn pp-f, vbb crd cc dt d,
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925
as well for person, as for nature.
as well for person, as for nature.
c-acp av c-acp n1, c-acp p-acp n1.
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926
I reserue the farder handling of this matter till I come to the end of the verse following, where I purpose if it please God, to deliuer the doctrine of the holy Trinitie.
I reserve the farther handling of this matter till I come to the end of the verse following, where I purpose if it please God, to deliver the Doctrine of the holy Trinity.
pns11 vvi dt jc n-vvg pp-f d n1 c-acp pns11 vvb p-acp dt n1 pp-f dt n1 vvg, c-crq pns11 vvb cs pn31 vvb np1, pc-acp vvi dt n1 pp-f dt j np1.
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It may also farder be gathered, that the Euangelist in saying, The word was with God, would haue vs to vnderstand, that he, which, in the fulnesse of time appointed by God, tooke flesh of the Virgin Mary, was till that time with God,
It may also farther be gathered, that the Evangelist in saying, The word was with God, would have us to understand, that he, which, in the fullness of time appointed by God, took Flesh of the Virgae Marry, was till that time with God,
pn31 vmb av av-jc vbi vvn, cst dt np1 p-acp vvg, dt n1 vbds p-acp np1, vmd vhi pno12 pc-acp vvi, cst pns31, r-crq, p-acp dt n1 pp-f n1 vvn p-acp np1, vvd n1 pp-f dt n1 uh, vbds p-acp d n1 p-acp np1,
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though vnseene and vnknowen to the world;
though unseen and unknown to the world;
cs j cc j-vvn-u p-acp dt n1;
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929
not as if he were not there still, (for euen while he was here vpon the earth, he was also at the same time continually in heauen;
not as if he were not there still, (for even while he was Here upon the earth, he was also At the same time continually in heaven;
xx p-acp cs pns31 vbdr xx a-acp av, (c-acp av cs pns31 vbds av p-acp dt n1, pns31 vbds av p-acp dt d n1 av-j p-acp n1;
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930
The Sonne of man, which is in heauen: The Son of man, which is in heaven:
dt n1 pp-f n1, r-crq vbz p-acp n1:
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and I will that they be, where I am) but because he came into the world, where before he had not beene in the nature of man.
and I will that they be, where I am) but Because he Come into the world, where before he had not been in the nature of man.
cc pns11 vmb cst pns32 vbb, c-crq pns11 vbm) p-acp c-acp pns31 vvd p-acp dt n1, c-crq c-acp pns31 vhd xx vbn p-acp dt n1 pp-f n1.
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932
Heereto belongeth that, which is other-where written by the same Saint Iohn. VVee declare vnto you the eternall life, which was with Father,
Hereto belongeth that, which is otherwhere written by the same Saint John. We declare unto you the Eternal life, which was with Father,
av vvz cst, r-crq vbz j vvn p-acp dt d n1 np1. pns12 vvb p-acp pn22 dt j n1, r-crq vbds p-acp n1,
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933
and was made manifest to vs. Hee was with the Father from euerlasting, he appeared in the world, at the appointed time.and was made manifest to us He was with the Father from everlasting, he appeared in the world, At the appointed time.
cc vbds vvn j p-acp pno12 pns31 vbds p-acp dt n1 p-acp j, pns31 vvd p-acp dt n1, p-acp dt j-vvn n1.
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934
So is he now againe with God, because he is no longer visible on earth, as sometimes he was.
So is he now again with God, Because he is no longer visible on earth, as sometime he was.
np1 vbz pns31 av av p-acp np1, c-acp pns31 vbz av-dx av-jc j p-acp n1, c-acp av pns31 vbds.
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935
We may also adde hereunto, that this being with the Father implies the glory, he had, and hath with him:
We may also add hereunto, that this being with the Father Implies the glory, he had, and hath with him:
pns12 vmb av vvi av, cst d vbg p-acp dt n1 vvz dt n1, pns31 vhd, cc vhz p-acp pno31:
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936
as if he should haue said, The word which was in the beginning, was at the right hand of God, in the glory of the Father, equall to the Father.
as if he should have said, The word which was in the beginning, was At the right hand of God, in the glory of the Father, equal to the Father.
c-acp cs pns31 vmd vhi vvn, dt n1 r-crq vbds p-acp dt n1, vbds p-acp dt j-jn n1 pp-f np1, p-acp dt n1 pp-f dt n1, j-jn p-acp dt n1.
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937
Why seeke you the Creator amongst the Creatures? If you desire to know where the VVord was, consider that he was at the right hand of God the Father, partaker of that glory, which the Lord neither will,
Why seek you the Creator among the Creatures? If you desire to know where the Word was, Consider that he was At the right hand of God the Father, partaker of that glory, which the Lord neither will,
q-crq vvb pn22 dt n1 p-acp dt n2? cs pn22 vvb pc-acp vvi c-crq dt n1 vbds, vvb cst pns31 vbds p-acp dt j-jn n1 pp-f np1 dt n1, n1 pp-f d n1, r-crq dt n1 dx n1,
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938
nor can giue to any, which is not the same God with him. But of this enough.
nor can give to any, which is not the same God with him. But of this enough.
ccx vmb vvi p-acp d, r-crq vbz xx dt d np1 p-acp pno31. p-acp pp-f d d.
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939
Let vs come to the last part of the verse. And the VVord was God;
Let us come to the last part of the verse. And the Word was God;
vvb pno12 vvi p-acp dt ord n1 pp-f dt n1. cc dt n1 vbds np1;
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940
or as the Greeke words lie, God was the VVord: but our tongue will hardly beare that kind of speech, vnlesse the sense be altred.
or as the Greek words lie, God was the Word: but our tongue will hardly bear that kind of speech, unless the sense be altered.
cc p-acp dt jp n2 vvb, np1 vbds dt n1: p-acp po12 n1 vmb av vvi d n1 pp-f n1, cs dt n1 vbb vvn.
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941
For if you say, God was the VVord, an English man will conceiue that you tell him what God was,
For if you say, God was the Word, an English man will conceive that you tell him what God was,
p-acp cs pn22 vvb, np1 vbds dt n1, dt jp n1 vmb vvi cst pn22 vvb pno31 r-crq np1 vbds,
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942
and not what the Word was.
and not what the Word was.
cc xx r-crq dt n1 vbds.
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943
The Greeke, and Latine may well beare such placing of the words, the English will not:
The Greek, and Latin may well bear such placing of the words, the English will not:
dt jp, cc jp n1 av vvi d n-vvg pp-f dt n2, dt jp vmb xx:
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944
yet perhaps it had beene plainer euen in the Greeke, to haue set the words in order,
yet perhaps it had been plainer even in the Greek, to have Set the words in order,
av av pn31 vhd vbn jc av p-acp dt jp, pc-acp vhi vvn dt n2 p-acp n1,
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945
as the sense of them was intended, and to haue said, The word was God.
as the sense of them was intended, and to have said, The word was God.
c-acp dt n1 pp-f pno32 vbds vvn, cc pc-acp vhi vvn, dt n1 vbds np1.
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946
But the Euangelist (as I noted once before, vpon occasion) followed an elegancie of speech, which had bin lost,
But the Evangelist (as I noted once before, upon occasion) followed an elegancy of speech, which had been lost,
p-acp dt np1 (c-acp pns11 vvd a-acp a-acp, p-acp n1) vvd dt n1 pp-f n1, r-crq vhd vbn vvn,
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if he had kept the naturall order of the words.
if he had kept the natural order of the words.
cs pns31 vhd vvn dt j n1 pp-f dt n2.
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948
In the beginning was the word, and the word was with God, and God was the word. In the beginning was the word, and the word was with God, and God was the word.
p-acp dt n1 vbds dt n1, cc dt n1 vbds p-acp np1, cc np1 vbds dt n1.
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949
The like figure also hath Moses. In the beginning God created heauen and earth, and the earth was without forme.
The like figure also hath Moses. In the beginning God created heaven and earth, and the earth was without Form.
dt j n1 av vhz np1. p-acp dt n1 np1 vvn n1 cc n1, cc dt n1 vbds p-acp n1.
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950
But our Euangelist affordes vs more examples of it. In it was life, and that life was the light of men.
But our Evangelist affords us more Examples of it. In it was life, and that life was the Light of men.
p-acp po12 np1 vvz pno12 dc n2 pp-f pn31. p-acp pn31 vbds n1, cc d n1 vbds dt n1 pp-f n2.
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951
And the light shineth in darkenesse, and the darkenesse comprehended it not. Can any man doubt, that the holy Ghost intended to keepe the elegancy of the figure? Are not the Sermons of our Sauiour himselfe beautified with flowers of Eloquence? Doth not the prophecie of Esaie flowe with streames of Rhetoricke? I dare boldly say, It is a very hard matter, to match the beginning of that booke,
And the Light shines in darkness, and the darkness comprehended it not. Can any man doubt, that the holy Ghost intended to keep the elegancy of the figure? are not the Sermons of our Saviour himself beautified with flowers of Eloquence? Does not the prophecy of Isaiah flow with streams of Rhetoric? I Dare boldly say, It is a very hard matter, to match the beginning of that book,
cc dt n1 vvz p-acp n1, cc dt n1 vvd pn31 xx. vmb d n1 n1, cst dt j n1 vvd pc-acp vvi dt n1 pp-f dt n1? vbr xx dt n2 pp-f po12 n1 px31 vvd p-acp n2 pp-f n1? vdz xx dt n1 pp-f np1 vvi p-acp n2 pp-f n1? pns11 vvb av-j vvi, pn31 vbz dt av j n1, pc-acp vvi dt n-vvg pp-f d n1,
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952
for varietie and force of Eloquence, out of the writings of any of the heathen Orators, Greeke or Latine, quantitie for quantitie;
for variety and force of Eloquence, out of the writings of any of the heathen Orators, Greek or Latin, quantity for quantity;
p-acp n1 cc n1 pp-f n1, av pp-f dt n2 pp-f d pp-f dt j-jn n2, jp cc jp, n1 p-acp n1;
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953
That we may iustly blame the ignorance, and boldnesse of them, who thinke it a dishonour to the Gospell, that the preaching thereof should be graced with humane Eloquence.
That we may justly blame the ignorance, and boldness of them, who think it a dishonour to the Gospel, that the preaching thereof should be graced with humane Eloquence.
cst pns12 vmb av-j vvi dt n1, cc n1 pp-f pno32, r-crq vvb pn31 dt n1 p-acp dt n1, cst dt vvg av vmd vbi vvn p-acp j n1.
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I would know of these men, what it is, they call humane Eloquence:
I would know of these men, what it is, they call humane Eloquence:
pns11 vmd vvi pp-f d n2, r-crq pn31 vbz, pns32 vvb j n1:
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and what Eloquence there is in the Scripture, which may not beare that name, without any disgrace thereunto.
and what Eloquence there is in the Scripture, which may not bear that name, without any disgrace thereunto.
cc r-crq n1 a-acp vbz p-acp dt n1, r-crq vmb xx vvi d n1, p-acp d n1 av.
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956
Are there not the same tropes, and figures, both of the word and the sentence in the writings of men,
are there not the same tropes, and figures, both of the word and the sentence in the writings of men,
vbr pc-acp xx dt d n2, cc n2, d pp-f dt n1 cc dt n1 p-acp dt n2 pp-f n2,
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957
yea of heathen men, which are in the Scripture? Or if the Scripture haue any, which men haue not yet obserued, may they not learne from thence, asto liue holily,
yea of heathen men, which Are in the Scripture? Or if the Scripture have any, which men have not yet observed, may they not Learn from thence, asto live holily,
uh pp-f j-jn n2, r-crq vbr p-acp dt n1? cc cs dt n1 vhb d, r-crq n2 vhb xx av vvn, vmb pns32 xx vvi p-acp av, uh vvb av-j,
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so to speake eloquently? If any man imagine, that the holy Ghost hath either appropriated any ornament of speech to himselfe, in the Scripture,
so to speak eloquently? If any man imagine, that the holy Ghost hath either appropriated any ornament of speech to himself, in the Scripture,
av pc-acp vvi av-j? cs d n1 vvi, cst dt j n1 vhz av-d vvn d n1 pp-f n1 p-acp px31, p-acp dt n1,
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or that he deuised new tropes and figures, for his owne Secretaries the holy Prophets and Apostles;
or that he devised new tropes and figures, for his own Secretary's the holy prophets and Apostles;
cc cst pns31 vvd j n2 cc n2, p-acp po31 d n2 dt j n2 cc n2;
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the writings of the heathen (wherein all those elegancies are to bee found) will giue euidence against his ignorance.
the writings of the heathen (wherein all those Elegances Are to be found) will give evidence against his ignorance.
dt n2 pp-f dt j-jn (c-crq d d n2 vbr pc-acp vbi vvn) vmb vvi n1 p-acp po31 n1.
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I deny not, that there is a certaine maiestie shining in the Scripture, which no man can worthily expresse by imitation, or by meditation conceiue sufficiently.
I deny not, that there is a certain majesty shining in the Scripture, which no man can worthily express by imitation, or by meditation conceive sufficiently.
pns11 vvb xx, cst pc-acp vbz dt j n1 vvg p-acp dt n1, r-crq dx n1 vmb av-j vvi p-acp n1, cc p-acp n1 vvi av-j.
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But this ariseth, partly from the matter it selfe, and partly from the skill of vsing those Rhetoricall ornaments, wherein,
But this arises, partly from the matter it self, and partly from the skill of using those Rhetorical Ornament, wherein,
p-acp d vvz, av p-acp dt n1 pn31 n1, cc av p-acp dt n1 pp-f vvg d j n2, c-crq,
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as in all things, the holy Ghost, that taught them, is perfect; whereas men haue but a shadow as it were of his perfection.
as in all things, the holy Ghost, that taught them, is perfect; whereas men have but a shadow as it were of his perfection.
c-acp p-acp d n2, dt j n1, cst vvd pno32, vbz j; cs n2 vhb p-acp dt n1 c-acp pn31 vbdr pp-f po31 n1.
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But I may not spend too much time in this matter: onely thus much, I will adde;
But I may not spend too much time in this matter: only thus much, I will add;
p-acp pns11 vmb xx vvi av d n1 p-acp d n1: av-j av av-d, pns11 vmb vvi;
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that he, which in his publike ministrie shall either willingly refraine, or carelessely neglect to vse the helpe of humaine learning,
that he, which in his public Ministry shall either willingly refrain, or carelessly neglect to use the help of human learning,
cst pns31, r-crq p-acp po31 j n1 vmb av-d av-j vvi, cc av-j vvb pc-acp vvi dt n1 pp-f j n1,
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and namely of Rhetoricke (whereof onely wee haue now occasion to speake) shall both faile in his duetie to God,
and namely of Rhetoric (whereof only we have now occasion to speak) shall both fail in his duty to God,
cc av pp-f n1 (c-crq j pns12 vhb av n1 pc-acp vvi) vmb d vvi p-acp po31 n1 p-acp np1,
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and come short of that worthy effect of preaching, whereby the loue of God to vs, is most gloriously set foorth,
and come short of that worthy Effect of preaching, whereby the love of God to us, is most gloriously Set forth,
cc vvb j pp-f cst j n1 pp-f vvg, c-crq dt n1 pp-f np1 p-acp pno12, vbz av-ds av-j vvn av,
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and our loue to God most ardently set on fire. It is the spirit of God, that begets faith and obedience:
and our love to God most ardently Set on fire. It is the Spirit of God, that begets faith and Obedience:
cc po12 n1 p-acp np1 av-ds av-j vvn p-acp n1. pn31 vbz dt n1 pp-f np1, cst vvz n1 cc n1:
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But not without those meanes, by which hee hath enabled his seruants to teach, and perswade.
But not without those means, by which he hath enabled his Servants to teach, and persuade.
cc-acp xx p-acp d n2, p-acp r-crq pns31 vhz vvn po31 n2 pc-acp vvi, cc vvi.
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The principall thing, is the matter, as it were the dart or arrowe that pierceth the heart of man, by the power of the Spirit.
The principal thing, is the matter, as it were the dart or arrow that pierces the heart of man, by the power of the Spirit.
dt j-jn n1, vbz dt n1, c-acp pn31 vbdr dt n1 cc n1 cst vvz dt n1 pp-f n1, p-acp dt n1 pp-f dt n1.
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But speech is, as it were the arme;
But speech is, as it were the arm;
p-acp n1 vbz, c-acp pn31 vbdr dt n1;
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and Eloquence, the thong or string, whereby it is sent with force to the marke it aymes at.
and Eloquence, the thong or string, whereby it is sent with force to the mark it aims At.
cc n1, dt n1 cc n1, c-crq pn31 vbz vvn p-acp n1 p-acp dt n1 pn31 vvz p-acp.
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He that trusts in Eloquence, makes flesh his arme. Hee that despiseth Eloquence, takes strength from his arme.
He that trusts in Eloquence, makes Flesh his arm. He that despises Eloquence, Takes strength from his arm.
pns31 cst vvz p-acp n1, vvz n1 po31 n1. pns31 cst vvz n1, vvz n1 p-acp po31 n1.
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It is our duetie to vse the meanes. It is Gods blessing that the meanes take effect:
It is our duty to use the means. It is God's blessing that the means take Effect:
pn31 vbz po12 n1 pc-acp vvi dt n2. pn31 vbz ng1 n1 cst dt n2 vvb n1:
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and of this, vpon this occasion, enough.
and of this, upon this occasion, enough.
cc pp-f d, p-acp d n1, av-d.
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Now in expounding the words, ere I come to the meaning of the place, I will first touch a cauill of the Arians, whereby they endeauoured to voyde the euidence, that is brought in heere for our Sauiour Christs Godhead.
Now in expounding the words, ere I come to the meaning of the place, I will First touch a cavil of the Arians, whereby they endeavoured to void the evidence, that is brought in Here for our Saviour Christ Godhead.
av p-acp vvg dt n2, c-acp pns11 vvb p-acp dt n1 pp-f dt n1, pns11 vmb ord vvi dt n1 pp-f dt n2, c-crq pns32 vvd p-acp j dt n1, cst vbz vvn p-acp av c-acp po12 n1 npg1 n1.
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What could be spoken more plaine, then for the Euangelist to say, The VVord was God? Yet would they shift off the matter, by mangling the sentence, in this sort.
What could be spoken more plain, then for the Evangelist to say, The Word was God? Yet would they shift off the matter, by mangling the sentence, in this sort.
q-crq vmd vbi vvn av-dc j, av p-acp dt np1 pc-acp vvi, dt n1 vbds np1? av vmd pns32 vvi a-acp dt n1, p-acp vvg dt n1, p-acp d n1.
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God VVas; say the Arians; what shall then become of the Word? That (say they) belongs to the next verse, which must thus bee read;God Was; say the Arians; what shall then become of the Word? That (say they) belongs to the next verse, which must thus be read;
np1 vbds; vvb dt n2; r-crq vmb av vvi pp-f dt n1? cst (vvb pns32) vvz p-acp dt ord n1, r-crq vmb av vbi vvn;
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The same word was in the beginning with God. The same word was in the beginning with God.
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I told you before, that the order of the words in the text is, God was the VVord. In our language, word may not bee put before this, or this same: In Greeke it may, and so in Latine.
I told you before, that the order of the words in the text is, God was the Word. In our language, word may not be put before this, or this same: In Greek it may, and so in Latin.
pns11 vvd pn22 a-acp, cst dt n1 pp-f dt n2 p-acp dt n1 vbz, np1 vbds dt n1. p-acp po12 n1, n1 vmb xx vbi vvn p-acp d, cc d d: p-acp np1 pn31 vmb, cc av p-acp jp.
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How then shall wee answere the Arians? Plainely, and truely;
How then shall we answer the Arians? Plainly, and truly;
uh-crq av vmb pns12 vvi dt n2? av-j, cc av-j;
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that there was no reason, why the Euangelist should tell vs, that God was. For neither did any man doubt of it,
that there was no reason, why the Evangelist should tell us, that God was. For neither did any man doubt of it,
cst a-acp vbds dx n1, q-crq dt np1 vmd vvi pno12, cst np1 vbds. p-acp d vdd d n1 n1 pp-f pn31,
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and hee had said sufficient to that purpose in the former clause, when he affirmed that The Word was with God:
and he had said sufficient to that purpose in the former clause, when he affirmed that The Word was with God:
cc pns31 vhd vvn j p-acp d n1 p-acp dt j n1, c-crq pns31 vvd d dt n1 vbds p-acp np1:
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with whom the Word, could not be conceiued to be, but that the being of God must of necessitie bee presupposed.
with whom the Word, could not be conceived to be, but that the being of God must of necessity be presupposed.
p-acp ro-crq dt n1, vmd xx vbi vvn pc-acp vbi, cc-acp cst dt n1 pp-f np1 vmb pp-f n1 vbi vvn.
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Besides, the holy Ghost in the Scripture, neuer speakes of God, to shewe his being by Was, but either by Is, the present tense or time, as we call it;
Beside, the holy Ghost in the Scripture, never speaks of God, to show his being by Was, but either by Is, the present tense or time, as we call it;
p-acp, dt j n1 p-acp dt n1, av-x vvz pp-f np1, pc-acp vvi po31 vbg p-acp vbds, p-acp d p-acp vbz, dt j n1 cc n1, c-acp pns12 vvb pn31;
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I am sent me: or by all three times; Is, VVas, Shall be; which was, which is, and which is to come: I am sent me: or by all three times; Is, Was, Shall be; which was, which is, and which is to come:
pns11 vbm vvn pno11: cc p-acp d crd n2; vbz, vbds, vmb vbi; r-crq vbds, r-crq vbz, cc r-crq vbz pc-acp vvi:
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yea the very clauses of the verse might haue taught them, that the VVord must needes belong to this verse.
yea the very clauses of the verse might have taught them, that the Word must needs belong to this verse.
uh dt j n2 pp-f dt n1 vmd vhi vvn pno32, cst dt n1 vmb av vvi p-acp d n1.
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In the beginning was the VVord, and the VVord was with God, and the VVord was God. In the beginning was the Word, and the Word was with God, and the Word was God.
p-acp dt n1 vbds dt n1, cc dt n1 vbds p-acp np1, cc dt n1 vbds np1.
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Cut off the VVord from this last clause, and you make it altogether vnlike the former,
cut off the Word from this last clause, and you make it altogether unlike the former,
vvd a-acp dt n1 p-acp d ord n1, cc pn22 vvb pn31 av av-j dt j,
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and spoile the grace of the speech.
and spoil the grace of the speech.
cc vvi dt n1 pp-f dt n1.
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Let the Arians goe then with their foolish shift, and goe wee forward in our exposition.
Let the Arians go then with their foolish shift, and go we forward in our exposition.
vvb dt n2 vvb av p-acp po32 j n1, cc vvb pns12 av-j p-acp po12 n1.
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Wherein we are first to learne, what the Euangelist meanes by God, then to shew how the sentence it selfe is to be vnderstood.
Wherein we Are First to Learn, what the Evangelist means by God, then to show how the sentence it self is to be understood.
c-crq pns12 vbr ord pc-acp vvi, q-crq dt np1 vvz p-acp np1, av pc-acp vvi c-crq dt n1 pn31 n1 vbz pc-acp vbi vvn.
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In the former clause one person of the Trinitie, euen the first, God the Father was signified, by the name of God, which is common to all the three.
In the former clause one person of the Trinity, even the First, God the Father was signified, by the name of God, which is Common to all the three.
p-acp dt j n1 crd n1 pp-f dt np1, av-j dt ord, np1 dt n1 vbds vvn, p-acp dt n1 pp-f np1, r-crq vbz j p-acp d dt crd.
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Here the same word is taken in the proper sense, nothing the Diuine Nature.
Here the same word is taken in the proper sense, nothing the Divine Nature.
av dt d n1 vbz vvn p-acp dt j n1, pix av j-jn n1.
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There needs no other proofe of this matter, but onely to make you see that if you vnderstādit of any one persō, you auouch somwhat which is vntrue.
There needs no other proof of this matter, but only to make you see that if you vnderstandit of any one person, you avouch somewhat which is untrue.
pc-acp vvz dx j-jn n1 pp-f d n1, cc-acp av-j pc-acp vvi pn22 vvb cst cs pn22 vvb pp-f d crd n1, pn22 vvb av r-crq vbz j.
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For example, will you say God the Father is the Word, or the Word was the Father? By this maner of speech you confound,
For Exampl, will you say God the Father is the Word, or the Word was the Father? By this manner of speech you confound,
p-acp n1, vmb pn22 vvi np1 dt n1 vbz dt n1, cc dt n1 vbds dt n1? p-acp d n1 pp-f n1 pn22 vvb,
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& so destroy the persons, whose very being necessarily requireth, that the one bee not the other.
& so destroy the Persons, whose very being necessarily requires, that the one be not the other.
cc av vvi dt n2, rg-crq j vbg av-j vvz, cst dt pi vbi xx dt j-jn.
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Neither may we say, that the holy Ghost was the Word, or the Word the holy Ghost.
Neither may we say, that the holy Ghost was the Word, or the Word the holy Ghost.
av-d vmb pns12 vvi, cst dt j n1 vbds dt n1, cc dt n1 dt j n1.
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For the same errors ensue thereupon, and the Trinitie of persons is ouerthrowen thereby.
For the same errors ensue thereupon, and the Trinity of Persons is overthrown thereby.
p-acp dt d n2 vvi av, cc dt np1 pp-f n2 vbz vvn av.
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It cannot be then, but that God, in this last part of the verse, must of necessity be taken for the Godhead or Diuine nature;
It cannot be then, but that God, in this last part of the verse, must of necessity be taken for the Godhead or Divine nature;
pn31 vmbx vbi av, cc-acp cst np1, p-acp d ord n1 pp-f dt n1, vmb pp-f n1 vbb vvn p-acp dt n1 cc j-jn n1;
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whereupon it followes necessarily, that our Sauiour Christ is God. Against this the Sabellians (who acknowledge no distinction of persons) except;
whereupon it follows necessarily, that our Saviour christ is God. Against this the Sabellians (who acknowledge no distinction of Persons) except;
c-crq pn31 vvz av-j, cst po12 n1 np1 vbz np1. p-acp d dt njp2 (r-crq vvb dx n1 pp-f n2) vvi;
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and labour to perswade vs, that the Euangelist is rather thus to bee expounded:
and labour to persuade us, that the Evangelist is rather thus to be expounded:
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God was the Word, that is (say they) That God the Father, with whom the word was, was nothing else, but the word it selfe. God was the Word, that is (say they) That God the Father, with whom the word was, was nothing Else, but the word it self.
np1 vbds dt n1, cst vbz (vvb pns32) d np1 dt n1, p-acp ro-crq dt n1 vbds, vbds pix av, cc-acp dt n1 pn31 n1.
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How false, & foolish this exposition is, if any man see not by himselfe, he may thus easily discerne.
How false, & foolish this exposition is, if any man see not by himself, he may thus Easily discern.
c-crq j, cc j d n1 vbz, cs d n1 vvb xx p-acp px31, pns31 vmb av av-j vvi.
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To what purpose could it be, for the Euangelist to tell vs, that the VVord was with God, if hee were nothing else,
To what purpose could it be, for the Evangelist to tell us, that the Word was with God, if he were nothing Else,
p-acp r-crq n1 vmd pn31 vbi, p-acp dt np1 pc-acp vvi pno12, cst dt n1 vbds p-acp np1, cs pns31 vbdr pix av,
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but God, in no respect truely and really distinct from him, with whom hee is said to haue beene? Had it not bene readier,
but God, in no respect truly and really distinct from him, with whom he is said to have been? Had it not be Readier,
cc-acp np1, p-acp dx n1 av-j cc av-j j p-acp pno31, p-acp ro-crq pns31 vbz vvn pc-acp vhi vbn? vhd pn31 xx vbi jc,
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and fitter for him, to haue added this last clause to the first, and to haue left the middlemost out? If you doubt where This VVord was, who I say was in the beginning, he was God:
and fitter for him, to have added this last clause to the First, and to have left the middlemost out? If you doubt where This Word was, who I say was in the beginning, he was God:
cc jc p-acp pno31, pc-acp vhi vvn d ord n1 p-acp dt ord, cc pc-acp vhi vvn dt js av? cs pn22 vvb c-crq d n1 vbds, r-crq pns11 vvb vbds p-acp dt n1, pns31 vbds np1:
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who can looke for any better answere? For it were a senselesse blasphemie to aske, where God was, whom all men graunt to bee infinite.
who can look for any better answer? For it were a senseless blasphemy to ask, where God was, whom all men grant to be infinite.
r-crq vmb vvi p-acp d jc n1? p-acp pn31 vbdr dt j n1 pc-acp vvi, c-crq np1 vbds, ro-crq d n2 vvb pc-acp vbi j.
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But that middle clause, The VVord was with God, troubles the whole sentence, darkens the sense,
But that middle clause, The Word was with God, Troubles the Whole sentence, darkens the sense,
p-acp d j-jn n1, dt n1 vbds p-acp np1, vvz dt j-jn n1, vvz dt n1,
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yea to say the truth, leaues no sense at all, if there be no distinction of Persons.
yea to say the truth, leaves no sense At all, if there be no distinction of Persons.
uh p-acp vvi dt n1, vvz dx n1 p-acp d, cs pc-acp vbb dx n1 pp-f n2.
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For (as I shewed erewhile) no man can either truely say, or reasonably conceiue, that any thing,
For (as I showed erewhile) no man can either truly say, or reasonably conceive, that any thing,
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because of some diuers accidentall respects, is with itselfe.
Because of Some diverse accidental respects, is with itself.
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Our Euangelist Saint Iohn was an Apostle of our Sauiour Christ, the Disciple, whom Iesus loued, the brother of Iames, the sonne of Zebede; I might adde many other such differences.
Our Evangelist Saint John was an Apostle of our Saviour christ, the Disciple, whom Iesus loved, the brother of James, the son of Zebedee; I might add many other such differences.
np1 np1 n1 np1 vbds dt n1 pp-f po12 n1 np1, dt n1, ro-crq np1 vvd, dt n1 pp-f np1, dt n1 pp-f np1; pns11 vmd vvi d j-jn d n2.
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But, might I therefore say of him, The Disciple, whom Iesus loued, was with the Euangelist Iohn,
But, might I Therefore say of him, The Disciple, whom Iesus loved, was with the Evangelist John,
p-acp, vmd pns11 av vvb pp-f pno31, dt n1, ro-crq np1 vvd, vbds p-acp dt np1 np1,
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and that Disciple was Iohn? It is one thing to be the Euangelist Iohn, another thing to be with the Euangelist Iohn. That agrees to none, but to Iohn himselfe:and that Disciple was John? It is one thing to be the Evangelist John, Another thing to be with the Evangelist John. That agrees to none, but to John himself:
cc d n1 vbds np1? pn31 vbz crd n1 pc-acp vbi dt np1 np1, j-jn n1 pc-acp vbi p-acp dt np1 np1. cst vvz p-acp pix, cc-acp pc-acp np1 px31:
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this may belong to any, but to him.
this may belong to any, but to him.
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Therefore howsoeuer these later words, God was the VVord, might of their own nature admit such an interpretation;
Therefore howsoever these later words, God was the Word, might of their own nature admit such an Interpretation;
av c-acp d jc n2, np1 vbds dt n1, n1 pp-f po32 d n1 vvi d dt n1;
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yet considering the former clause, to which they are ioyned, it is absurd so to expound them.
yet considering the former clause, to which they Are joined, it is absurd so to expound them.
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1019
What if I adde herunto, that the holy Ghost himselfe seemes to tell vs, that the word God is not to be vnderstood, in this last clause,
What if I add hereunto, that the holy Ghost himself seems to tell us, that the word God is not to be understood, in this last clause,
q-crq cs pns11 vvb av, cst dt j n1 px31 vvz p-acp vvi pno12, cst dt n1 np1 vbz xx pc-acp vbi vvn, p-acp d ord n1,
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1020
as it was in the former, because it is put here without the Article? Surely the Sabellians shall haue nothing to aunswere,
as it was in the former, Because it is put Here without the Article? Surely the Sabellians shall have nothing to answer,
c-acp pn31 vbds p-acp dt j, c-acp pn31 vbz vvn av p-acp dt n1? np1 dt njp2 vmb vhi pix pc-acp vvi,
(4) sermon (DIV1)
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1021
but that which will confirme the distinction of the Father, and of the Sonne, as two persons.
but that which will confirm the distinction of the Father, and of the Son, as two Persons.
cc-acp cst r-crq vmb vvi dt n1 pp-f dt n1, cc pp-f dt n1, c-acp crd n2.
(4) sermon (DIV1)
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1022
But of this, by and by. The order of the words in English, shewes the sense;
But of this, by and by. The order of the words in English, shows the sense;
p-acp pp-f d, p-acp cc p-acp. dt n1 pp-f dt n2 p-acp np1, vvz dt n1;
(4) sermon (DIV1)
85
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1023
in Greeke it doth not so:
in Greek it does not so:
p-acp np1 pn31 vdz xx av:
(4) sermon (DIV1)
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1024
but that word, which is first in place, oftentimes is last in the meaning of the writer, or speaker.
but that word, which is First in place, oftentimes is last in the meaning of the writer, or speaker.
cc-acp cst n1, r-crq vbz ord p-acp n1, av vbz ord p-acp dt n1 pp-f dt n1, cc n1.
(4) sermon (DIV1)
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1025
God was the VVord, saith our Euangelist.God was the Word, Says our Evangelist.
np1 vbds dt n1, vvz po12 np1.
(4) sermon (DIV1)
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1026
Yet the first word God in sense followes the last, as if he should haue said, The VVord was God: How shall that appeare,
Yet the First word God in sense follows the last, as if he should have said, The Word was God: How shall that appear,
av dt ord n1 np1 p-acp n1 vvz dt ord, c-acp cs pns31 vmd vhi vvn, dt n1 vbds np1: q-crq vmb d vvi,
(4) sermon (DIV1)
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1027
since the wordes will beare aswell the one as the other? It shall appeare by these reasons.
since the words will bear aswell the one as the other? It shall appear by these Reasons.
c-acp dt n2 vmb vvi av dt crd p-acp dt j-jn? pn31 vmb vvi p-acp d n2.
(4) sermon (DIV1)
86
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1028
First the question was not of God, whether he were before the beginning of the world or no,
First the question was not of God, whither he were before the beginning of the world or no,
np1 dt n1 vbds xx pp-f np1, cs pns31 vbdr p-acp dt n-vvg pp-f dt n1 cc uh-dx,
(4) sermon (DIV1)
86
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1029
for that was neither denied, nor doubted of by Christians, or Heretickes.
for that was neither denied, nor doubted of by Christians, or Heretics.
c-acp d vbds av-dx vvn, ccx vvd pp-f p-acp np1, cc n2.
(4) sermon (DIV1)
86
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1030
But the eternall Beeing of our Sauiour Christ, and his Godhead were impugned by Cerinthus, and Ebion, which gaue our Euangelist some occasion of writing this Gospell.
But the Eternal Being of our Saviour christ, and his Godhead were impugned by Cerinthus, and Ebion, which gave our Evangelist Some occasion of writing this Gospel.
p-acp dt j vbg a-acp po12 n1 np1, cc po31 n1 vbdr vvd p-acp np1, cc np1, r-crq vvd po12 np1 d n1 pp-f vvg d n1.
(4) sermon (DIV1)
86
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1031
It was fit therefore, that hee should teach the Church, and confound the Heretickes by saying, that The VVord was God. Secondly, we haue direction for the expounding of this clause, from both the former:
It was fit Therefore, that he should teach the Church, and confound the Heretics by saying, that The Word was God. Secondly, we have direction for the expounding of this clause, from both the former:
pn31 vbds j av, cst pns31 vmd vvi dt n1, cc vvi dt n2 p-acp vvg, cst dt n1 vbds np1. ord, pns12 vhb n1 p-acp dt vvg pp-f d n1, p-acp d dt j:
(4) sermon (DIV1)
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1032
wherein The VVord is still the first part of the sentence;
wherein The Word is still the First part of the sentence;
c-crq dt n1 vbz av dt ord n1 pp-f dt n1;
(4) sermon (DIV1)
86
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1033
and looke what is affirmed, it is affirmed of the VVord. The VVord was in the beginning: The VVord was with God;
and look what is affirmed, it is affirmed of the Word. The Word was in the beginning: The Word was with God;
cc vvb r-crq vbz vvn, pn31 vbz vvn pp-f dt n1. dt n1 vbds p-acp dt n1: dt n1 vbds p-acp np1;
(4) sermon (DIV1)
86
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1034
In like manner, the Euangelist, continuing his discourse, must needs bee vnderstood to say, The VVord was God; which indeede was the very thing, hee meant to auouch of him.
In like manner, the Evangelist, Continuing his discourse, must needs be understood to say, The Word was God; which indeed was the very thing, he meant to avouch of him.
p-acp j n1, dt np1, vvg po31 n1, vmb av vbi vvn pc-acp vvi, dt n1 vbds np1; r-crq av vbds dt j n1, pns31 vvd pc-acp vvi pp-f pno31.
(4) sermon (DIV1)
86
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1035
This is farder confirmed, by that, which followes All things were made by it, and without it was made no•hing, that was made. In it was life, and so foorth.
This is farther confirmed, by that, which follows All things were made by it, and without it was made no•hing, that was made. In it was life, and so forth.
d vbz av-jc vvn, p-acp d, r-crq vvz d n2 vbdr vvn p-acp pn31, cc p-acp pn31 vbds vvn n1, cst vbds vvn. p-acp pn31 vbds n1, cc av av.
(4) sermon (DIV1)
86
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1036
Do you not perceiue, that all these particulars, here spoken, are spoken of the word? If then both the clauses that goe before,
Do you not perceive, that all these particulars, Here spoken, Are spoken of the word? If then both the clauses that go before,
vdb pn22 xx vvi, cst d d n2-j, av vvn, vbr vvn pp-f dt n1? cs av d dt n2 cst vvb a-acp,
(4) sermon (DIV1)
86
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1037
and the sentences, that follow after, belong to the word, and not to God, what shew of reason is there, to take that one peece out of the middest of the rest,
and the sentences, that follow After, belong to the word, and not to God, what show of reason is there, to take that one piece out of the midst of the rest,
cc dt n2, cst vvb a-acp, vvb p-acp dt n1, cc xx p-acp np1, r-crq n1 pp-f n1 vbz a-acp, pc-acp vvi d crd n1 av pp-f dt n1 pp-f dt n1,
(4) sermon (DIV1)
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1038
and apply it to God, contrary to the whole course of the matter, and intent of the writer? I wil not adde farder (as I might) that not only this beginning of the Gospell,
and apply it to God, contrary to the Whole course of the matter, and intent of the writer? I will not add farther (as I might) that not only this beginning of the Gospel,
cc vvi pn31 p-acp np1, j-jn p-acp dt j-jn n1 pp-f dt n1, cc n1 pp-f dt n1? pns11 vmb xx vvi av-jc (c-acp pns11 vmd) d xx av-j d n-vvg pp-f dt n1,
(4) sermon (DIV1)
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1039
but the whole frame of it, and the maine scope of it, is to teach vs, That Iesus is the Christ, the Sonne of God.
but the Whole frame of it, and the main scope of it, is to teach us, That Iesus is the christ, the Son of God.
cc-acp dt j-jn n1 pp-f pn31, cc dt j n1 pp-f pn31, vbz pc-acp vvi pno12, cst np1 vbz dt np1, dt n1 pp-f np1.
(4) sermon (DIV1)
86
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1040
If any man be so peruerse, as that all, which hitherto hath bin said, will not satisfie him;
If any man be so perverse, as that all, which hitherto hath been said, will not satisfy him;
cs d n1 vbb av j, c-acp cst d, r-crq av vhz vbn vvn, vmb xx vvi pno31;
(4) sermon (DIV1)
86
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1041
yet let him be perswaded by the Euangelist himself, who leauing out the Article before God,
yet let him be persuaded by the Evangelist himself, who leaving out the Article before God,
av vvb pno31 vbi vvn p-acp dt np1 px31, r-crq vvg av dt n1 p-acp np1,
(4) sermon (DIV1)
86
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1042
and putting it before the Word, leades vs to begin at the end, for the sense of that hee writes.
and putting it before the Word, leads us to begin At the end, for the sense of that he writes.
cc vvg pn31 p-acp dt n1, vvz pno12 pc-acp vvi p-acp dt n1, p-acp dt n1 pp-f cst pns31 vvz.
(4) sermon (DIV1)
86
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1043
This cannot bee exprest in English, nor will be conceiued by them, that haue no skill in the originall Greeke:
This cannot be expressed in English, nor will be conceived by them, that have no skill in the original Greek:
d vmbx vbi vvn p-acp jp, ccx vmb vbi vvn p-acp pno32, cst vhb dx n1 p-acp dt j-jn jp:
(4) sermon (DIV1)
86
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1044
but in the text it selfe, the difference is very manifest.
but in the text it self, the difference is very manifest.
cc-acp p-acp dt n1 pn31 n1, dt n1 vbz av j.
(4) sermon (DIV1)
86
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1045
Wee haue then the true meaning of the holy Ghost in these words, The VVord was God. He, that was in the beginning,
we have then the true meaning of the holy Ghost in these words, The Word was God. He, that was in the beginning,
pns12 vhb av dt j n1 pp-f dt j n1 p-acp d n2, dt n1 vbds np1. pns31, cst vbds p-acp dt n1,
(4) sermon (DIV1)
87
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1046
and was with God, was also himselfe God. Here ariseth a doubt, why the Euangelist addeth this clause;and was with God, was also himself God. Here arises a doubt, why the Evangelist adds this clause;
cc vbds p-acp np1, vbds av px31 n1. av vvz dt n1, q-crq dt np1 vvz d n1;
(4) sermon (DIV1)
87
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1047
seeing the Godhead of our Sauiour might be certainly, and necessarily concluded out of the two former branches,
seeing the Godhead of our Saviour might be Certainly, and necessarily concluded out of the two former branches,
vvg dt n1 pp-f po12 n1 vmd vbi av-j, cc av-j vvn av pp-f dt crd j n2,
(4) sermon (DIV1)
87
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1048
as it hath manifestly appeared in the opening of them.
as it hath manifestly appeared in the opening of them.
c-acp pn31 vhz av-j vvn p-acp dt n-vvg pp-f pno32.
(4) sermon (DIV1)
87
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1049
He, that had a being, when as yet there was no creature, and was with God,
He, that had a being, when as yet there was no creature, and was with God,
pns31, cst vhd dt vbg, c-crq c-acp av a-acp vbds dx n1, cc vbds p-acp np1,
(4) sermon (DIV1)
87
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1050
when there was nothing that was not God, could not possibly be any other then God.
when there was nothing that was not God, could not possibly be any other then God.
c-crq pc-acp vbds pix cst vbds xx np1, vmd xx av-j vbb d n-jn cs np1.
(4) sermon (DIV1)
87
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1051
Why then is it added that The VVord was God? Surely (as I take it) to preuent that obiection, which might arise in the conceit of some;
Why then is it added that The Word was God? Surely (as I take it) to prevent that objection, which might arise in the conceit of Some;
uh-crq av vbz pn31 vvn cst dt n1 vbds np1? np1 (c-acp pns11 vvb pn31) pc-acp vvi d n1, r-crq vmd vvi p-acp dt n1 pp-f d;
(4) sermon (DIV1)
87
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1052
If he were with God, it may seeme, that he was not God. To which, the Euangelist thus answeres in effect.
If he were with God, it may seem, that he was not God. To which, the Evangelist thus answers in Effect.
cs pns31 vbdr p-acp np1, pn31 vmb vvi, cst pns31 vbds xx np1. p-acp r-crq, dt np1 av n2 p-acp n1.
(4) sermon (DIV1)
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1053
Though he were with God, in respect of his person; yet, in regard of his nature, hee himselfe was God.
Though he were with God, in respect of his person; yet, in regard of his nature, he himself was God.
cs pns31 vbdr p-acp np1, p-acp n1 pp-f po31 n1; av, p-acp n1 pp-f po31 n1, pns31 px31 vbds np1.
(4) sermon (DIV1)
87
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1054
This I graunt was implied in the former:
This I grant was implied in the former:
d pns11 vvb vbds vvn p-acp dt j:
(4) sermon (DIV1)
87
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1055
but in a matter of so great moment, it pleased the holy spirit of God to haue a gratious regard of our weakenesse,
but in a matter of so great moment, it pleased the holy Spirit of God to have a gracious regard of our weakness,
cc-acp p-acp dt n1 pp-f av j n1, pn31 vvd dt j n1 pp-f np1 pc-acp vhi dt j n1 pp-f po12 n1,
(4) sermon (DIV1)
87
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1056
and to speake so, as the true•l might bee euident to all men, and so high a mysterie of Religion haue a cleare and sound demonstration.
and to speak so, as the true•l might be evident to all men, and so high a mystery of Religion have a clear and found demonstration.
cc pc-acp vvi av, c-acp dt n1 vmd vbi j p-acp d n2, cc av j dt n1 pp-f n1 vhb dt j cc j n1.
(4) sermon (DIV1)
87
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1057
The point then, which is here deliuered, is this; Iesus Christ, the promised Messi•h, is God.
The point then, which is Here Delivered, is this; Iesus christ, the promised Messi•h, is God.
dt n1 av, r-crq vbz av vvn, vbz d; np1 np1, dt j-vvn n1, vbz np1.
(4) sermon (DIV1)
88
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1058
And because, the matter is of especiall importance, and no place so fit, as this, for the handling of it, I thinke it best to follow it somewhat largely:
And Because, the matter is of especial importance, and no place so fit, as this, for the handling of it, I think it best to follow it somewhat largely:
cc c-acp, dt n1 vbz pp-f j n1, cc dx n1 av j, c-acp d, c-acp dt n-vvg pp-f pn31, pns11 vvb pn31 js pc-acp vvi pn31 av av-j:
(4) sermon (DIV1)
88
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1059
the rather because I meane to doe it now once for all;
the rather Because I mean to do it now once for all;
dt av-c c-acp pns11 vvb pc-acp vdi pn31 av a-acp p-acp d;
(4) sermon (DIV1)
88
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1060
but as occasion shall be offred, for the cleering of some textes, here and there, in this Gospell.
but as occasion shall be offered, for the clearing of Some texts, Here and there, in this Gospel.
cc-acp c-acp n1 vmb vbi vvn, p-acp dt n-vvg pp-f d n2, av cc a-acp, p-acp d n1.
(4) sermon (DIV1)
88
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1061
The first proofe that our Sauiour Christ is God, may be taken from those places of Scripture, where the names, that are proper to the true & only God, are giuen to Iesus Christ.
The First proof that our Saviour christ is God, may be taken from those places of Scripture, where the names, that Are proper to the true & only God, Are given to Iesus christ.
dt ord n1 cst po12 n1 np1 vbz np1, vmb vbi vvn p-acp d n2 pp-f n1, c-crq dt n2, cst vbr j p-acp dt j cc av-j np1, vbr vvn p-acp np1 np1.
(4) sermon (DIV1)
88
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1062
For it is out of questiō, that howsoeuer some of those titles are, now and then, ascribed to men, with some addition, or in some respect;
For it is out of question, that howsoever Some of those titles Are, now and then, ascribed to men, with Some addition, or in Some respect;
p-acp pn31 vbz av pp-f n1, cst c-acp d pp-f d n2 vbr, av cc av, vvn p-acp n2, p-acp d n1, cc p-acp d n1;
(4) sermon (DIV1)
88
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1063
yet no creature is absolutely called God, Lord, the most high, or by any other such name.
yet no creature is absolutely called God, Lord, the most high, or by any other such name.
av dx n1 vbz av-j vvn np1, n1, dt av-ds j, cc p-acp d j-jn d n1.
(4) sermon (DIV1)
88
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1064
Of all these the most common, for ordinary vse, is God; which we find oftē in euery leafe of the Scripture, where the true God Iehouah is spoken of.
Of all these the most Common, for ordinary use, is God; which we find often in every leaf of the Scripture, where the true God Jehovah is spoken of.
pp-f d d dt av-ds j, c-acp j n1, vbz np1; r-crq pns12 vvb av p-acp d n1 pp-f dt n1, c-crq dt j np1 np1 vbz vvn pp-f.
(4) sermon (DIV1)
88
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1065
How often is our Sauiour called God? Thomas acknowledgeth him to be so, when he saith vnto him, My Lord, and my God;
How often is our Saviour called God? Thomas acknowledgeth him to be so, when he Says unto him, My Lord, and my God;
uh-crq av vbz po12 n1 vvn np1? np1 vvz pno31 pc-acp vbi av, c-crq pns31 vvz p-acp pno31, po11 n1, cc po11 n1;
(4) sermon (DIV1)
88
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1066
allnding questionless to the ordinary title, which is giuen to God, in the old Testament; The Lord thy God. I am the Lord thy God.
allnding questionless to the ordinary title, which is given to God, in the old Testament; The Lord thy God. I am the Lord thy God.
vvg j p-acp dt j n1, r-crq vbz vvn p-acp np1, p-acp dt j n1; dt n1 po21 n1. pns11 vbm dt n1 po21 n1.
(4) sermon (DIV1)
88
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1067
I am the Lord your God. The commandements of the Lord your God. I am the Lord your God. The Commandments of the Lord your God.
pns11 vbm dt n1 po22 n1. dt n2 pp-f dt n1 po22 n1.
(4) sermon (DIV1)
88
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1068
And in a word, the same Chapter affords vs the like examples 15. or 16. times.
And in a word, the same Chapter affords us the like Examples 15. or 16. times.
cc p-acp dt n1, dt d n1 vvz pno12 dt j n2 crd cc crd n2.
(4) sermon (DIV1)
88
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1069
So doth the Apostle Paul call him.
So does the Apostle Paul call him.
np1 vdz dt n1 np1 vvb pno31.
(4) sermon (DIV1)
88
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1070
Take heed to all the flocke whereof the holy Ghost hath made you ouerseers, to feede the Church of God, which he hath purchased with his owne blood; Take heed to all the flock whereof the holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood;
vvb n1 p-acp d dt n1 c-crq dt j n1 vhz vvn pn22 n2, pc-acp vvi dt n1 pp-f np1, r-crq pns31 vhz vvn p-acp po31 d n1;
(4) sermon (DIV1)
88
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1071
Who purchased the Church with his blood, but Iesus Christ? Him therefore doth the Apostle call God.
Who purchased the Church with his blood, but Iesus christ? Him Therefore does the Apostle call God.
r-crq vvd dt n1 p-acp po31 n1, cc-acp np1 np1? pno31 av vdz dt n1 vvb np1.
(4) sermon (DIV1)
88
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1072
And •n another place he doubteth not bodly to affirme, that Christ is God ouer all, to be blessed for euer.
And •n Another place he doubteth not bodily to affirm, that christ is God over all, to be blessed for ever.
cc av j-jn n1 pns31 vvz xx j pc-acp vvi, cst np1 vbz np1 p-acp d, pc-acp vbi vvn p-acp av.
(4) sermon (DIV1)
88
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1073
Of him it is that the same Apostle saith, Thy throne (O God) endureth for •uer;
Of him it is that the same Apostle Says, Thy throne (Oh God) Endureth for •uer;
pp-f pno31 pn31 vbz cst dt d n1 vvz, po21 n1 (uh np1) vvz p-acp n1;
(4) sermon (DIV1)
88
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1074
not only calling him God, but professing him to •e that God, which in the beginning created heauen & •arth.
not only calling him God, but professing him to •e that God, which in the beginning created heaven & •arth.
xx av-j vvg pno31 np1, cc-acp vvg pno31 pc-acp vvi cst np1, r-crq p-acp dt n1 vvd n1 cc n1.
(4) sermon (DIV1)
88
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1075
Thou Lord in the beginning laydst the foundation of of the earth. I wil end, with that in the Reuelation; Thou Lord in the beginning laydst the Foundation of of the earth. I will end, with that in the Revelation;
pns21 n1 p-acp dt n1 vvd2 dt n1 pp-f pp-f dt n1. pns11 vmb vvi, p-acp cst p-acp dt n1;
(4) sermon (DIV1)
88
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1076
The foure beasts ceased not day, nor night, sying, Holy, holy, holy, Lord God almighty. The foure beasts ceased not day, nor night, sying, Holy, holy, holy, Lord God almighty.
dt crd n2 vvd xx n1, ccx n1, vvg, j, j, j, n1 np1 j-jn.
(4) sermon (DIV1)
88
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1077
But how should we be assured, that by this Lord God Almightie, Iesus Christ is signified? That, which followeth, will put the matter out of doubt which was, and which is, and which is to come.
But how should we be assured, that by this Lord God Almighty, Iesus christ is signified? That, which follows, will put the matter out of doubt which was, and which is, and which is to come.
cc-acp q-crq vmd pns12 vbi vvn, cst p-acp d n1 np1 j-jn, np1 np1 vbz vvn? cst, r-crq vvz, vmb vvi dt n1 av pp-f n1 r-crq vbds, cc r-crq vbz, cc r-crq vbz pc-acp vvi.
(4) sermon (DIV1)
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1078
For this •• •he Title, which is giuen to our Sauiour twice in the first Chapter of the same booke.
For this •• •he Title, which is given to our Saviour twice in the First Chapter of the same book.
p-acp d •• fw-it n1, r-crq vbz vvn p-acp po12 n1 av p-acp dt ord n1 pp-f dt d n1.
(4) sermon (DIV1)
88
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1079
This also the 24. Elders presently after confirme when worshipping the same partie, whom the foure beasts had honoured, they speake thus;
This also the 24. Elders presently After confirm when worshipping the same party, whom the foure beasts had honoured, they speak thus;
np1 av dt crd np1 av-j p-acp vvi c-crq vvg dt d n1, ro-crq dt crd n2 vhd vvn, pns32 vvb av;
(4) sermon (DIV1)
88
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1080
Thou art worthy (O Lord) to receiue glory, •ap. 4. 11. honour and power: Thou art worthy (Oh Lord) to receive glory, •ap. 4. 11. honour and power:
pns21 vb2r j (uh n1) pc-acp vvi n1, n1. crd crd n1 cc n1:
(4) sermon (DIV1)
88
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1081
for thou hast created all things. Aske the holy Apostle S. Paul, who is the Creatour of all things.for thou hast created all things. Ask the holy Apostle S. Paul, who is the Creator of all things.
c-acp pns21 vh2 vvn d n2. vvb dt j n1 np1 np1, r-crq vbz dt n1 pp-f d n2.
(4) sermon (DIV1)
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1082
He• • hath answered already, that the Lord, which laid the foundation of the earth, is IESVS CHRIST, the Sonne of God.
He• • hath answered already, that the Lord, which laid the Foundation of the earth, is JESUS CHRIST, the Son of God.
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The same testimonie of him giueth our Euangelist in the next verse same one; By him were all things made.
The same testimony of him gives our Evangelist in the next verse same one; By him were all things made.
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What should let then, but we may conclude, that Iesus, beeing so often called God in Scripture, is in deed very God? What should let then, but we may conclude, that Iesus, being so often called God in Scripture, is in deed very God?
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The like I say of the title Lord, by which the 70. translate that name Iehouah; which is neuer attributed to any in the Scripture,
The like I say of the title Lord, by which the 70. translate that name Jehovah; which is never attributed to any in the Scripture,
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but onely to the true God: neither indeede may it in any sort.
but only to the true God: neither indeed may it in any sort.
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For it signifieth him that hath his being of himselfe, that giues to all things, whatsoeuer being they haue:
For it signifies him that hath his being of himself, that gives to all things, whatsoever being they have:
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yea it implieth such a being, as is alwayes one & the same; euen eternall, without beginning, without ending, without chaunge, without successiō.
yea it Implies such a being, as is always one & the same; even Eternal, without beginning, without ending, without change, without succession.
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Now if this name be ascribed to our Sauior by holy Ghost, how can it be doubted,
Now if this name be ascribed to our Saviour by holy Ghost, how can it be doubted,
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but that hee is very God? And doth not Ieremie ascribe it to him,
but that he is very God? And does not Ieremie ascribe it to him,
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when he saith, This is the name, whereby they shall call him, The Lord our righteousnesse? or,
when he Says, This is the name, whereby they shall call him, The Lord our righteousness? or,
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as it may better be read, He, that shall call her, is the Lord our righteousnesse.
as it may better be read, He, that shall call her, is the Lord our righteousness.
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It is out of question, that the Messiah is there spoken of, whom the Prophet called Iehouah The Lord: Or if any man will needes apply it to the Church, he shall call her The Lord our righteousnesse (which yet hath no warrant,
It is out of question, that the Messiah is there spoken of, whom the Prophet called Jehovah The Lord: Or if any man will needs apply it to the Church, he shall call her The Lord our righteousness (which yet hath no warrant,
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nor any great reason) let him remember, that the Church cannot haue this title, but onely in respect of Christ her husband, and head;
nor any great reason) let him Remember, that the Church cannot have this title, but only in respect of christ her husband, and head;
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as she is also called Christ.
as she is also called christ.
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As the body is one, and hath many members, and all the members of the body which is one, As the body is one, and hath many members, and all the members of the body which is one,
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though they be many, yet are but one body; euen so is Christ, that is the Church of Christ;though they be many, yet Are but one body; even so is christ, that is the Church of christ;
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which being considered with her Head Christ, is vouchsafed his name, because she is his body.
which being considered with her Head christ, is vouchsafed his name, Because she is his body.
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Let vs come to the new Testament:
Let us come to the new Testament:
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and leauing those places, where the Disciples, and such as intreate fauour (for their curing) of our Sauiour, call him Lord;
and leaving those places, where the Disciples, and such as entreat favour (for their curing) of our Saviour, call him Lord;
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because neither their word is any warrant for doctrine, and it may be sayd they spake to him by that name,
Because neither their word is any warrant for Doctrine, and it may be said they spoke to him by that name,
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as wee ordinarily doe, when wee say Sir; which indeede was common among the Grecians: Let vs take such textes onely as can admit neither of these exceptions.
as we ordinarily do, when we say Sir; which indeed was Common among the Greeks: Let us take such texts only as can admit neither of these exceptions.
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1103
Of which kinde are the salutations vsed by the Apostles in the beginning of their Epistles.
Of which kind Are the salutations used by the Apostles in the beginning of their Epistles.
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Grace be with you, and peace from God our Father, and from the Lord Iesus Christ. Grace be with you, and peace from God our Father, and from the Lord Iesus christ.
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Where not onely our Sauiour is tearmed Lord, but acknowledged to be the Author, and giuer of Grace and peace, with God his Father.
Where not only our Saviour is termed Lord, but acknowledged to be the Author, and giver of Grace and peace, with God his Father.
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But it were a vaine thing to heape vp many testimonies to this purpose.
But it were a vain thing to heap up many testimonies to this purpose.
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No man can look into the writings of the Apostles, but he shall see them in euery page.
No man can look into the writings of the Apostles, but he shall see them in every page.
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Being the Lord then, he must needs be God.
Being the Lord then, he must needs be God.
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What should I stand vpon euery particular at large? Who is the God of glory, but Iehouah the great God of heauen and earth? For so is he called, that appeared to Abraham in Genesis;
What should I stand upon every particular At large? Who is the God of glory, but Jehovah the great God of heaven and earth? For so is he called, that appeared to Abraham in Genesis;
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The God of glory appeared to our father Abraham, saith the holy Martyr Saint Steuen. Aske the enemies of Christ the Iewes, The God of glory appeared to our father Abraham, Says the holy Martyr Saint Stephen. Ask the enemies of christ the Iewes,
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and they will tell you with one voice, that this was the great God of Israel.
and they will tell you with one voice, that this was the great God of Israel.
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And yet the Apostle Paul giues this title to our Sauiour Christ;
And yet the Apostle Paul gives this title to our Saviour christ;
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where he saith, that if the princes of this world, had knowen the wisedome of God in the mysterie of our redemption, They would not haue crucifi•d the Lord of glory. Hereto belongs that Title;
where he Says, that if the Princes of this world, had known the Wisdom of God in the mystery of our redemption, They would not have crucifi•d the Lord of glory. Hereto belongs that Title;
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the King of kings, and Lord of lords. the King of Kings, and Lord of Lords.
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And whereas some vaine men, gouernours of some small part of this little spot of earth, doting vpon their owne imagined greatnesse haue either giuen themselues this vnlimited title,
And whereas Some vain men, Governors of Some small part of this little spot of earth, doting upon their own imagined greatness have either given themselves this unlimited title,
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or accepted it, being giuen by the palpable flattery of their base vassals; yet alwayes the wiser sort tooke iust occasion thereby, rather to scorne their presumptuous folly,
or accepted it, being given by the palpable flattery of their base vassals; yet always the Wiser sort took just occasion thereby, rather to scorn their presumptuous folly,
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then to bee drawen into any admiration of their glorious power. But the Lord Iesus, our blessed Sauiour, hath this name by good right;
then to be drawn into any admiration of their glorious power. But the Lord Iesus, our blessed Saviour, hath this name by good right;
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as hee, of whom •ll the Kings of the earth, hold their Crownes and Scepters.
as he, of whom •ll the Kings of the earth, hold their Crowns and Sceptres.
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By mee (x saith hee, that is the wisedome o• God) Kings reigne, and Princes decree iustice. By me (x Says he, that is the Wisdom o• God) Kings Reign, and Princes Decree Justice.
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By mee Princes rule, and the Nobles, and all the Iudges of the earth. By me Princes Rule, and the Nobles, and all the Judges of the earth.
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For to him hath God giuen the heathen for his inheritance, and the vtmost parts of the earth for his possession. For to him hath God given the heathen for his inheritance, and the utmost parts of the earth for his possession.
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He shall crush them with a Scepter of Iron, and breake them in peeces like a potters vessell. He shall crush them with a Sceptre of Iron, and break them in Pieces like a potters vessel.
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Therefore are they aduised, and charged to kisse the Son, least he be angry, to their destructiō.
Therefore Are they advised, and charged to kiss the Son, lest he be angry, to their destruction.
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There is good cause then, why he should be stiled, the Lord of lords, and King of kings. There is good cause then, why he should be styled, the Lord of Lords, and King of Kings.
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What though he be the Lambe, meeke and tender;
What though he be the Lamb, meek and tender;
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yea bound, and slaine? yet shall he ouercome the 10. kings that fight against him.
yea bound, and slain? yet shall he overcome the 10. Kings that fight against him.
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For he is the Lord of lords, and King of kings: For he is the Lord of Lords, and King of Kings:
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yea, he hath that name written vpon his garment, & vpon his thigh, The king of kings and Lord of lords.
yea, he hath that name written upon his garment, & upon his thigh, The King of Kings and Lord of Lords.
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1129
His glory & his strength shew him to be no lesse.
His glory & his strength show him to be no less.
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And can we doubt whether hee bee God, or no? If I should recite the Attributes or Epithets, which being proper to God, are belonging to our Sauiour Christ:
And can we doubt whither he be God, or no? If I should recite the Attributes or Epithets, which being proper to God, Are belonging to our Saviour christ:
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1131
If I should but name those admirable effects of his, which are aboue the strength of any and all creatures, the time would sooner faile me, then varietie of matter;
If I should but name those admirable effects of his, which Are above the strength of any and all creatures, the time would sooner fail me, then variety of matter;
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which doth offer it selfe to me so plentifully, that it is harder to find, where to make an end, thē what to say.
which does offer it self to me so plentifully, that it is harder to find, where to make an end, them what to say.
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1133
Do you wonder at the eternity of God, as a thing not to bee reacht vnto by the conceit of man? Behold him, that is A & Ω, the beginning & the ending, which was, which is, and which is to come.
Do you wonder At the eternity of God, as a thing not to be reached unto by the conceit of man? Behold him, that is A & Ω, the beginning & the ending, which was, which is, and which is to come.
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1134
What say I, was, is, is to come? Thus indeed hath it pleased our gratious Sauiour, to speake of his eternall being, to our capacity.
What say I, was, is, is to come? Thus indeed hath it pleased our gracious Saviour, to speak of his Eternal being, to our capacity.
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But let vs heare him speake more like himselfe, that is more like God: Before Abraham was I am.
But let us hear him speak more like himself, that is more like God: Before Abraham was I am.
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This is a speech better beseeming his maiesty.
This is a speech better beseeming his majesty.
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1137
For nothing can be properly said of him, concerning his being, but onely that he is. That, which was, either is not at all,
For nothing can be properly said of him, Concerning his being, but only that he is. That, which was, either is not At all,
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or at the least, is not, in all respects, the same, that it was.
or At the least, is not, in all respects, the same, that it was.
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That, which is to come, as yet either hath no being at all, or surely no such being,
That, which is to come, as yet either hath no being At all, or surely not such being,
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as is signified it shall haue in time to come.
as is signified it shall have in time to come.
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But what stand I repeating that, which before I deliuered? Let vs passe from this infinitenesse in time, which wee call eternitie,
But what stand I repeating that, which before I Delivered? Let us pass from this infiniteness in time, which we call eternity,
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1142
and come to another like attribute: which wants a name, but belongs to quantity; and might be tearmed Immensitie, if our eares and vnderstanding were acquainted with it.
and come to Another like attribute: which Wants a name, but belongs to quantity; and might be termed Immensity, if our ears and understanding were acquainted with it.
cc vvb p-acp j-jn j n1: r-crq vvz dt n1, cc-acp vvz p-acp n1; cc vmd vbi vvn n1, cs po12 n2 cc n1 vbdr vvn p-acp pn31.
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As eternity signifies the infinitenesse of God in time, so doth Immensitie in greatnesse. Thus saith the Lord, The heauen is my throne, and the earth is my footstoole.
As eternity signifies the infiniteness of God in time, so does Immensity in greatness. Thus Says the Lord, The heaven is my throne, and the earth is my footstool.
p-acp n1 vvz dt n1 pp-f np1 p-acp n1, av vdz n1 p-acp n1. av vvz dt n1, dt n1 vbz po11 n1, cc dt n1 vbz po11 n1.
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There is no number of yeeres that can expresse the Lords Eternitie: no compasse of place that is able to containe his Immensitie.
There is no number of Years that can express the lords Eternity: no compass of place that is able to contain his Immensity.
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Whither shall I flee from thy presence? saith the king of Israel, that had choice enough of roome, wherein to hide himselfe. Whither shall I flee from thy presence? Says the King of Israel, that had choice enough of room, wherein to hide himself.
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If I ascend into heauen, thou art there. If I he downe in hell, thou art there. If I ascend into heaven, thou art there. If I he down in hell, thou art there.
cs pns11 vvb p-acp n1, pns21 vb2r a-acp. cs pns11 pns31 a-acp p-acp n1, pns21 vb2r a-acp.
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Let me take the wings of the morning, and dwell in the vttermost parts of the Sea:
Let me take the wings of the morning, and dwell in the uttermost parts of the Sea:
vvb pno11 vvi dt n2 pp-f dt n1, cc vvi p-acp dt j n2 pp-f dt n1:
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yet thither shall thy hand leade me, and thy right hand shall hold me. yet thither shall thy hand lead me, and thy right hand shall hold me.
av av vmb po21 n1 vvi pno11, cc po21 j-jn n1 vmb vvi pno11.
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But what need many particulars? Hee that is present in heauen and in earth, can be shut out of no place, whatsoeuer:
But what need many particulars? He that is present in heaven and in earth, can be shut out of no place, whatsoever:
cc-acp q-crq vvb d n2-j? pns31 cst vbz j p-acp n1 cc p-acp n1, vmb vbi vvn av pp-f dx n1, r-crq:
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our Sauiour is ascended into heauen, yet is he still present with his children here in earth:
our Saviour is ascended into heaven, yet is he still present with his children Here in earth:
po12 n1 vbz vvn p-acp n1, av vbz pns31 av j p-acp po31 n2 av p-acp n1:
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Behold I am with you, till the end of the world. By his power (you wil say) not by his presence. Behold I am with you, till the end of the world. By his power (you will say) not by his presence.
vvb pns11 vbm p-acp pn22, c-acp dt n1 pp-f dt n1. p-acp po31 n1 (pn22 vmb vvi) xx p-acp po31 n1.
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Doubtlesse an infinite power, such as protecteth the Church of Christ, cannot be in a finite nature.
Doubtless an infinite power, such as Protecteth the Church of christ, cannot be in a finite nature.
av-j dt j n1, d c-acp vvz dt n1 pp-f np1, vmbx vbi p-acp dt j n1.
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Let vs heare him speake more plaine;
Let us hear him speak more plain;
vvb pno12 vvi pno31 vvi dc n1;
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Whersoeuer two or three are gathered together in my name there am I in the midst of them. Wheresoever two or three Are gathered together in my name there am I in the midst of them.
c-crq crd cc crd vbr vvn av p-acp po11 n1 pc-acp vbm pns11 p-acp dt n1 pp-f pno32.
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Or if this also may applied to power; yet that place is without exception:
Or if this also may applied to power; yet that place is without exception:
cc cs d av vmb vvn p-acp n1; av d n1 vbz p-acp n1:
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No man ascendeth vp to heauen, but he that came downe frō heauen, the Son of man, which is in heauen. No man Ascendeth up to heaven, but he that Come down from heaven, the Son of man, which is in heaven.
dx n1 vvz a-acp p-acp n1, cc-acp pns31 cst vvd a-acp p-acp n1, dt n1 pp-f n1, r-crq vbz p-acp n1.
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He came downe frō heauen, because being God, he became man:
He Come down from heaven, Because being God, he became man:
pns31 vvd a-acp p-acp n1, c-acp vbg np1, pns31 vvd n1:
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he was for all that still in heauen, because being man, he ceased not to be God.
he was for all that still in heaven, Because being man, he ceased not to be God.
pns31 vbds p-acp d cst av p-acp n1, c-acp vbg n1, pns31 vvd xx pc-acp vbi np1.
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Therefore also, while he was aliue on earth, before his passion, he doubted not to auouch, that hee was euen then in heauen.
Therefore also, while he was alive on earth, before his passion, he doubted not to avouch, that he was even then in heaven.
av av, cs pns31 vbds j p-acp n1, p-acp po31 n1, pns31 vvd xx pc-acp vvi, cst pns31 vbds av av p-acp n1.
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Father, I will that they, which thou hast giuen me, be with me, euen where I am, that they may behold that my glory. Father, I will that they, which thou hast given me, be with me, even where I am, that they may behold that my glory.
n1, pns11 vmb cst pns32, r-crq pns21 vh2 vvn pno11, vbb p-acp pno11, av c-crq pns11 vbm, cst pns32 vmb vvi cst po11 n1.
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Where is that to be seene, but in heauen? For so hath our Sauiour said himselfe, before in that prayer;
Where is that to be seen, but in heaven? For so hath our Saviour said himself, before in that prayer;
q-crq vbz d pc-acp vbi vvn, cc-acp p-acp n1? p-acp av vhz po12 n1 vvd px31, c-acp p-acp d n1;
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And now glorifie me (thou father) with thine owne selfe, with the glory which I had with thee before the world was. And now Glorify me (thou father) with thine own self, with the glory which I had with thee before the world was.
cc av vvi pno11 (pns21 n1) p-acp po21 d n1, p-acp dt n1 r-crq pns11 vhd p-acp pno21 p-acp dt n1 vbds.
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Not as if heauen, or neuer so many heauens were able to conteine that his infinite glory, which can be no way bounded by any meanes,
Not as if heaven, or never so many heavens were able to contain that his infinite glory, which can be no Way bounded by any means,
xx c-acp cs n1, cc av-x av d n2 vbdr j pc-acp vvi cst po31 j n1, r-crq vmb vbi dx n1 vvn p-acp d n2,
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but because there i• shews it self most apparātly.
but Because there i• shows it self most apparently.
cc-acp c-acp a-acp n1 vvz pn31 n1 av-ds av-j.
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Shal I need to add hereunto his power, or rather Almightinesse? I am A & Ω, the beginning & the ending saith the lord, which is, which was,
Shall I need to add hereunto his power, or rather Almightiness? I am A & Ω, the beginning & the ending Says the lord, which is, which was,
vmb pns11 vvi pc-acp vvi av po31 n1, cc av-c n1? pns11 vbm dt cc np1, dt n1 cc dt n-vvg vvz dt n1, r-crq vbz, r-crq vbds,
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& which is to come, euen the Almighty. & which is to come, even the Almighty.
cc r-crq vbz pc-acp vvi, av-j dt j-jn.
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And twice afterward in the same booke, he is called The Lord God Almighty. But if the Scripture had not said any such thing of him,
And twice afterwards in the same book, he is called The Lord God Almighty. But if the Scripture had not said any such thing of him,
cc av av p-acp dt d n1, pns31 vbz vvn dt n1 np1 j-jn. cc-acp cs dt n1 vhd xx vvn d d n1 pp-f pno31,
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yet his admirable works sound out his power & glory.
yet his admirable works found out his power & glory.
av po31 j n2 vvb av po31 n1 cc n1.
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The heauens ( sayth the Prophet) declare the glory of God, and the firmament sheweth the worke of his hands. The heavens (say the Prophet) declare the glory of God, and the firmament shows the work of his hands.
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Yea the signs, which he did in the sight of his friends & enemies, were so high aboue the power of man, that they may assure vs, that our Sauiour Iesus Christ was the Sonne of God.
Yea the Signs, which he did in the sighed of his Friends & enemies, were so high above the power of man, that they may assure us, that our Saviour Iesus christ was the Son of God.
uh dt n2, r-crq pns31 vdd p-acp dt n1 pp-f po31 n2 cc n2, vbdr av j p-acp dt n1 pp-f n1, cst pns32 vmb vvi pno12, cst po12 n1 np1 np1 vbds dt n1 pp-f np1.
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But of these in the Gospell oftentimes hereafter, if it please God; euen God the Sonne, IESVS CHRIST, of whom we speake.
But of these in the Gospel oftentimes hereafter, if it please God; even God the Son, JESUS CHRIST, of whom we speak.
cc-acp pp-f d p-acp dt n1 av av, cs pn31 vvb np1; av np1 dt n1, np1 np1, pp-f ro-crq pns12 vvb.
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But ere I proceed any farder, I must againe encounter the Arians; who bend all their forces to ouerthrowe the God-head of our Sauiour Christ.
But ere I proceed any farther, I must again encounter the Arians; who bend all their forces to overthrown the Godhead of our Saviour christ.
p-acp c-acp pns11 vvb d av-jc, pns11 vmb av vvi dt njp2; q-crq vvb d po32 n2 pc-acp vvi dt n1 pp-f po12 n1 np1.
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Do you not perceiue (say they) that although hee be called God:
Do you not perceive (say they) that although he be called God:
vdb pn22 xx vvi (vvb pns32) cst cs pns31 vbb vvn np1:
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yet he is not so indeed by nature, but by fauour? Haue you not obserued, that in the second clause, where the true God is spoken of, there the article is added in the text;
yet he is not so indeed by nature, but by favour? Have you not observed, that in the second clause, where the true God is spoken of, there the article is added in the text;
av pns31 vbz xx av av p-acp n1, cc-acp p-acp n1? vhb pn22 xx vvn, cst p-acp dt ord n1, c-crq dt j np1 vbz vvn pp-f, a-acp dt n1 vbz vvn p-acp dt n1;
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The Word was with the God? as you would say, The true God; but here in the third part, the same article is omitted: The Word was with the God? as you would say, The true God; but Here in the third part, the same article is omitted:
dt n1 vbds p-acp dt n1? c-acp pn22 vmd vvi, dt j np1; cc-acp av p-acp dt ord n1, dt d n1 vbz vvn:
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as if the holy Ghost would haue vs know thereby, that he hath his God-head, such as it is, onely by grace:
as if the holy Ghost would have us know thereby, that he hath his Godhead, such as it is, only by grace:
c-acp cs dt j n1 vmd vhi pno12 vvi av, cst pns31 vhz po31 n1, d c-acp pn31 vbz, av-j p-acp n1:
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and that diuers from him, that is the true God.
and that diverse from him, that is the true God.
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O, that foolish men should take such paines to kick against the prickes, and to procure their owne destruction!
O, that foolish men should take such pains to kick against the pricks, and to procure their own destruction!
sy, cst j n2 vmd vvi d n2 pc-acp vvi p-acp dt vvz, cc pc-acp vvi po32 d n1!
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Can there be more force in the omitting of one poore letter, to make you denie our Sauiours diuine nature,
Can there be more force in the omitting of one poor Letter, to make you deny our Saviour's divine nature,
vmb a-acp vbi dc n1 p-acp dt vvg pp-f crd j n1, pc-acp vvi pn22 vvb po12 ng1 j-jn n1,
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then in so many reasons to wring out of you a confession therof? Too much curiosity, in an opinion of this learned obseruation, hath deceiued you.
then in so many Reasons to wring out of you a Confessi thereof? Too much curiosity, in an opinion of this learned observation, hath deceived you.
av p-acp av d n2 pc-acp vvi av pp-f pn22 dt n1 av? av av-d n1, p-acp dt n1 pp-f d j n1, vhz vvn pn22.
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Is not Iesus Christ the true God, because the article is not added? Or is the article neuer omitted, where the true God is spoken of? I will goe no furder to confute this error,
Is not Iesus christ the true God, Because the article is not added? Or is the article never omitted, where the true God is spoken of? I will go no further to confute this error,
vbz xx np1 np1 dt j np1, c-acp dt n1 vbz xx vvn? cc vbz dt n1 av-x vvn, c-crq dt j np1 vbz vvn pp-f? pns11 vmb vvi dx jc pc-acp vvi d n1,
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then this present Chap. Was it not the true God, that sent Iohn Baptist before the Messiah? Is not he called the Lord of hosts by the Prophet Malachy? Behold I will send my messenger.
then this present Chap. Was it not the true God, that sent John Baptist before the Messiah? Is not he called the Lord of hosts by the Prophet Malachy? Behold I will send my Messenger.
cs d j np1 vbds pn31 xx dt j np1, cst vvd np1 np1 p-acp dt np1? vbz xx pns31 vvn dt n1 pp-f n2 p-acp dt n1 np1? vvb pns11 vmb vvi po11 n1.
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Who wil send? In the latter end of the ver; Behold he shall come, sayth the Lord of hosts.
Who will send? In the latter end of the ver; Behold he shall come, say the Lord of hosts.
q-crq vmb vvi? p-acp dt d n1 pp-f dt fw-la; vvb pns31 vmb vvi, vvz dt n1 pp-f n2.
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And yet of him saith our Euangelist, There was a man sent from God, vvhere there is no article:
And yet of him Says our Evangelist, There was a man sent from God, where there is no article:
cc av pp-f pno31 vvz po12 np1, a-acp vbds dt n1 vvn p-acp np1, q-crq pc-acp vbz dx n1:
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Shall we belieue the Prophet of the Lord, or this false Prophet Arius? The one saith the Lord of hosts sent Iohn the Bap. the other tels vs, Hee, that sent him, was not the true God,
Shall we believe the Prophet of the Lord, or this false Prophet Arius? The one Says the Lord of hosts sent John the Baptism the other tells us, He, that sent him, was not the true God,
vmb pns12 vvi dt n1 pp-f dt n1, cc d j n1 np1? dt crd vvz dt n1 pp-f n2 vvn np1 dt np1 dt n-jn vvz pno12, pns31, cst vvd pno31, vbds xx dt j np1,
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because the article is not set before God.
Because the article is not Set before God.
c-acp dt n1 vbz xx vvn p-acp np1.
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This one place were sufficient to confound that vaine and false exception, especially beeing in the same Euangelist,
This one place were sufficient to confound that vain and false exception, especially being in the same Evangelist,
d crd n1 vbdr j pc-acp vvi d j cc j n1, av-j vbg p-acp dt d np1,
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and within so few lines after the former.
and within so few lines After the former.
cc p-acp av d n2 p-acp dt j.
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But I will briefly note some other, to make it more cleere, if it may be.
But I will briefly note Some other, to make it more clear, if it may be.
p-acp pns11 vmb av-j vvi d n-jn, pc-acp vvi pn31 av-dc j, cs pn31 vmb vbi.
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It cannot bee doubted, but that God, whom no man hath seene at anie time, is the true God.
It cannot be doubted, but that God, whom no man hath seen At any time, is the true God.
pn31 vmbx vbi vvn, cc-acp cst np1, ro-crq dx n1 vhz vvn p-acp d n1, vbz dt j np1.
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Thou canst not see my face, saith the true God, to Moses: thou shalt see my back parts, Thou Canst not see my face, Says the true God, to Moses: thou shalt see my back parts,
pns21 vm2 xx vvi po11 n1, vvz dt j np1, pc-acp np1: pns21 vm2 vvi po11 n1 n2,
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but my face shall not be seene. but my face shall not be seen.
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Doth not S. Iohn speake of the same true God, when he sayth, No man hath seen God at any time? Is not the Word in this place also, without an article? So is it there, To them he gaue prerogatiue, to be the sons of God. The like examples are euery where to bee found, in this and the other Euangelists,
Does not S. John speak of the same true God, when he say, No man hath seen God At any time? Is not the Word in this place also, without an article? So is it there, To them he gave prerogative, to be the Sons of God. The like Examples Are every where to be found, in this and the other Evangelists,
vdz xx n1 np1 vvb pp-f dt d j np1, c-crq pns31 vvz, dx n1 vhz vvn np1 p-acp d n1? vbz xx dt n1 p-acp d n1 av, p-acp dt n1? np1 vbz pn31 a-acp, p-acp pno32 pns31 vvd n1, pc-acp vbi dt n2 pp-f np1. dt j n2 vbr d c-crq pc-acp vbi vvn, p-acp d cc dt j-jn n2,
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& in the writings of the Apostles.
& in the writings of the Apostles.
cc p-acp dt n2 pp-f dt n2.
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And surely, if the addition of the article be sufficient to proue, that the true God is signified, wheresoeuer that is set before, the Arians are manifestly conuinced by that place of Saint Paul, who is God aboue all:
And surely, if the addition of the article be sufficient to prove, that the true God is signified, wheresoever that is Set before, the Arians Are manifestly convinced by that place of Saint Paul, who is God above all:
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which is spoken of our Sauiour Christ, and yet hath the article, though not immediately before it. If you enquire more particularly,
which is spoken of our Saviour christ, and yet hath the article, though not immediately before it. If you inquire more particularly,
r-crq vbz vvn pp-f po12 n1 np1, cc av vhz dt n1, cs xx av-j p-acp pn31. cs pn22 vvi av-dc av-j,
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why the article is put in before God, in the former clause, and left out in the later:
why the article is put in before God, in the former clause, and left out in the later:
c-crq dt n1 vbz vvn p-acp p-acp np1, p-acp dt j n1, cc vvd av p-acp dt jc:
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First I say the Euangelist might vse his liberty, as all, that write in Greeke doe, to take it,
First I say the Evangelist might use his liberty, as all, that write in Greek do, to take it,
ord pns11 vvb dt np1 vmd vvi po31 n1, c-acp d, cst vvb p-acp jp vdb, pc-acp vvi pn31,
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or leaue it, at his good pleasure, where the matter did not require the presence of it.
or leave it, At his good pleasure, where the matter did not require the presence of it.
cc vvb pn31, p-acp po31 j n1, c-crq dt n1 vdd xx vvi dt n1 pp-f pn31.
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Secondly, it was fit rather to put the word without it, then with it:
Secondly, it was fit rather to put the word without it, then with it:
ord, pn31 vbds j av-c pc-acp vvi dt n1 p-acp pn31, av p-acp pn31:
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because (as I signified before) God, in the former place, noteth the person of the Father, who is the first of the three in order;
Because (as I signified before) God, in the former place, notes the person of the Father, who is the First of the three in order;
c-acp (c-acp pns11 vvd a-acp) np1, p-acp dt j n1, vvz dt n1 pp-f dt n1, r-crq vbz dt ord pp-f dt crd p-acp n1;
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but in the later, the nature of God, which is common to all three persons.
but in the later, the nature of God, which is Common to all three Persons.
cc-acp p-acp dt jc, dt n1 pp-f np1, r-crq vbz j p-acp d crd n2.
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If he should haue left it, or vsed it in both, the sense would haue bene more darke,
If he should have left it, or used it in both, the sense would have be more dark,
cs pns31 vmd vhi vvn pn31, cc vvd pn31 p-acp d, dt n1 vmd vhi vbn av-dc j,
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and the distinction of the persons not so easily obserued.
and the distinction of the Persons not so Easily observed.
cc dt n1 pp-f dt n2 xx av av-j vvn.
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Thirdly, it could not haue bene so plaine or certaine, that the word was to be taken •or the former part of the speech;
Thirdly, it could not have be so plain or certain, that the word was to be taken •or the former part of the speech;
ord, pn31 vmd xx vhi vbn av j cc j, cst dt n1 vbds pc-acp vbi vvn j dt j n1 pp-f dt n1;
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but it would haue beene much doubted, whether the Euangelist meant to tell vs, that God was the word, as the words lie,
but it would have been much doubted, whither the Evangelist meant to tell us, that God was the word, as the words lie,
cc-acp pn31 vmd vhi vbn av-d vvn, cs dt np1 vvd pc-acp vvi pno12, cst np1 vbds dt n1, p-acp dt n2 vvb,
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or that the word was God, as some haue vnderstood him.
or that the word was God, as Some have understood him.
cc d dt n1 vbds np1, p-acp d vhb vvn pno31.
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Therefore there is neuer a word, nor letter in this first verse, wherby our Christian faith, touching our Sauiours God head, can be weakned.
Therefore there is never a word, nor Letter in this First verse, whereby our Christian faith, touching our Saviour's God head, can be weakened.
av a-acp vbz av-x dt n1, ccx n1 p-acp d ord n1, c-crq po12 np1 n1, vvg po12 ng1 n1 n1, vmb vbi vvn.
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Nor any thing, saith Arius, whereby it may be strengthened.
Nor any thing, Says Arius, whereby it may be strengthened.
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No? Doth not the holy Ghost auouch, that •e is eternall, hauing his perfect being already,
No? Does not the holy Ghost avouch, that •e is Eternal, having his perfect being already,
uh-dx? vdz xx dt j n1 vvi, cst n1 vbz j, vhg po31 j vbg av,
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when all things created began first to be? Is it not affirmed that He was with God, when nothing had any being but God? your vaine and friuolous exceprions haue bin prooued void. Let all this passe.
when all things created began First to be? Is it not affirmed that He was with God, when nothing had any being but God? your vain and frivolous exceprions have been proved void. Let all this pass.
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Can any thing be plainer, then this direct affirmation, that the word was God? The word (saith Arius) was God: but no otherwise then some men are called by that name.
Can any thing be plainer, then this Direct affirmation, that the word was God? The word (Says Arius) was God: but no otherwise then Some men Are called by that name.
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The true God sayd to Mo•es, I haue made thee a God to Pharaoh:
The true God said to Mo•es, I have made thee a God to Pharaoh:
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yea to all them, to whom the word of God came, he saith as much, I haue said, yee are Gods. A poore shift;
yea to all them, to whom the word of God Come, he Says as much, I have said, ye Are God's A poor shift;
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1215
The very sight of the place affords a sufficient answere. Moses is made Pharaohs God;
The very sighed of the place affords a sufficient answer. Moses is made Pharaohs God;
dt j n1 pp-f dt n1 vvz dt j n1. np1 vbz vvn np1 np1;
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and those Rulers were said to be Gods. Doth the holy Ghost say either of Moses, or any other, that they were God simplie,
and those Rulers were said to be God's Does the holy Ghost say either of Moses, or any other, that they were God simply,
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as our Euangelist doth of the VVord. If the VVord had bene made God, or if the Lord had onely affirmed of him, that he had called him God, there might haue bene som occasion of doubting;
as our Evangelist does of the Word. If the Word had be made God, or if the Lord had only affirmed of him, that he had called him God, there might have be Some occasion of doubting;
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because there are some such like speeches of other men in the Scripture.
Because there Are Some such like Speeches of other men in the Scripture.
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But what wilfull wrangling is it, to call so plain a matter into question, vpon so vnlike a maner of speech? Moses was God to Pharaoh, not simply God. They were vouchsaf't the name of gods. They were not simply gods.
But what wilful wrangling is it, to call so plain a matter into question, upon so unlike a manner of speech? Moses was God to Pharaoh, not simply God. They were vouchsafed the name of God's. They were not simply God's.
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There was no daunger in either of both those speeches.
There was no danger in either of both those Speeches.
pc-acp vbds dx n1 p-acp d pp-f d d n2.
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Hee that reades, I haue made thee God, can readily conceiue, that this made God, is not the true God.
He that reads, I have made thee God, can readily conceive, that this made God, is not the true God.
pns31 cst vvz, pns11 vhb vvn pno21 np1, vmb av-j vvi, cst d vvd np1, vbz xx dt j np1.
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And as easie is it for any man to assure himselfe, that those rulers are not God indeed:
And as easy is it for any man to assure himself, that those Rulers Are not God indeed:
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aswel because they were many (but God is one) is also for that they are presently threatned, that they shall dye like men:
aswell Because they were many (but God is one) is also for that they Are presently threatened, that they shall die like men:
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But simply to name him God, whose eternity was before auouched, whose presēce with God,
But simply to name him God, whose eternity was before avouched, whose presence with God,
cc-acp av-j pc-acp vvi pno31 np1, rg-crq n1 vbds a-acp vvn, rg-crq n1 p-acp np1,
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before the world, was affirm'd, and to whom afterward the creation of all things is ascribed;
before the world, was affirmed, and to whom afterwards the creation of all things is ascribed;
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had been the realy waie to fill the hearts of men with idolary, if Iesus had not been indeed very God by nature.
had been the realy Way to fill the hearts of men with Idolatry, if Iesus had not been indeed very God by nature.
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Therefore it is not possible to perswade any Christian man, whose eyes are not blinded with the mist of preiudice and error, that the holy Ghost would open such a gate to impiety, calling him God, without addition, limitation or exposition, who had affirmed asmuch of himselfe,
Therefore it is not possible to persuade any Christian man, whose eyes Are not blinded with the missed of prejudice and error, that the holy Ghost would open such a gate to impiety, calling him God, without addition, limitation or exposition, who had affirmed as of himself,
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and of whome the whole Christian world was so perswaded, when this Gospell was to be written.
and of whom the Whole Christian world was so persuaded, when this Gospel was to be written.
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Nay rather he would by all meanes haue refrayned to giue the •east suspicion of such a conceit, by which men might haue beene drawen into so horrible, and dangerous an •eresie.
Nay rather he would by all means have refrained to give the •east suspicion of such a conceit, by which men might have been drawn into so horrible, and dangerous an •eresie.
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But no truth of reason, no authority of Scripture, could reforme the error, or stop the mouth of that wretched hereticke, till the Lord Iesus himselfe, our God, vtterly destroyed him by a most fearefull iudgement.
But no truth of reason, no Authority of Scripture, could reform the error, or stop the Mouth of that wretched heretic, till the Lord Iesus himself, our God, utterly destroyed him by a most fearful judgement.
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For at the verie time when hee was ready to goe to the Chruch to maintaine his blasphemous heresie, being forced, by necessity of nature, to goe aside into a cōmon place, appointed for that purpose,
For At the very time when he was ready to go to the Church to maintain his blasphemous heresy, being forced, by necessity of nature, to go aside into a Common place, appointed for that purpose,
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as it might be Queen hithe here in London, he voyded (with reuerence bee it spoken) his very entrails,
as it might be Queen hithe Here in London, he voided (with Reverence be it spoken) his very entrails,
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and so ended at once, both his life and his blasphemie.
and so ended At once, both his life and his blasphemy.
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Doe wee tremble, at the horror of this iudgement? Oh then let vs take heede, my brethren,
Do we tremble, At the horror of this judgement? O then let us take heed, my brothers,
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how wee like of his doctrine, of whose punishment we are so affraid.
how we like of his Doctrine, of whose punishment we Are so afraid.
c-crq pns12 vvb pp-f po31 n1, pp-f rg-crq n1 pns12 vbr av j.
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And yet, what was this extremity, in comparison of the intolerable wrath of God in the fire of hel? where there is neither ease of pain, nor end of misery.
And yet, what was this extremity, in comparison of the intolerable wrath of God in the fire of hell? where there is neither ease of pain, nor end of misery.
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O kiss the Son, least he be angry, and ye perish in the way. Oh kiss the Son, lest he be angry, and you perish in the Way.
uh vvb dt n1, cs pns31 vbb j, cc pn22 vvb p-acp dt n1.
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Doe we prouoke the Lord to anger? Are we stronger then he? Doe not the kings of the earth, Do we provoke the Lord to anger? are we Stronger then he? Do not the Kings of the earth,
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1239
and the great men, and the rich men, and the chiefe Captaines, and the mightie men, hide themselues in dens,
and the great men, and the rich men, and the chief Captains, and the mighty men, hide themselves in dens,
cc dt j n2, cc dt j n2, cc dt j-jn n2, cc dt j n2, vvi px32 p-acp n2,
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1240
and among the rockes of the mountaines? Doe they not crie out most lamentably to the mountaines and rockes, Fall on vs,
and among the Rocks of the Mountains? Do they not cry out most lamentably to the Mountains and Rocks, Fallen on us,
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and hide vs from the presence of him that sitteth vpon the throne, and from the wrath of the Lamb? Oh miserable & comfortless wretches!and hide us from the presence of him that Sitteth upon the throne, and from the wrath of the Lamb? O miserable & comfortless wretches!
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1242
Flee you from the Lamb? It is hee that taketh away the sins of the world.
Flee you from the Lamb? It is he that Takes away the Sins of the world.
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If there be ny drop of mercy, it is by the bloud of the Lamb; if there be any hope of comfort, it is in the gentlenesse of the Lamb.
If there be High drop of mercy, it is by the blood of the Lamb; if there be any hope of Comfort, it is in the gentleness of the Lamb.
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They are absolutely without al possibility of the least relief, that can find no fauor at the hands of the Lamb.
They Are absolutely without all possibility of the least relief, that can find no favour At the hands of the Lamb.
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If the Lamb frown, who wil look cheerfully vpon vs? And dare any wretched miscreant nourish in his heart, doubtfull thoughts of our blessed Sauiours eternall God-head? For it is almost incredible, that any man should be so desperate, as blasphemously to denie it.
If the Lamb frown, who will look cheerfully upon us? And Dare any wretched miscreant nourish in his heart, doubtful thoughts of our blessed Saviour's Eternal Godhead? For it is almost incredible, that any man should be so desperate, as blasphemously to deny it.
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If we could heare (but as it were a far off) the hideous shreeks,
If we could hear (but as it were a Far off) the hideous shrieks,
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and most wofull lamentations of that wretch I spake of ere while, our haire would stand vpright on our heads with horror,
and most woeful lamentations of that wretch I spoke of ere while, our hair would stand upright on our Heads with horror,
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and our hearts sink in our bodies, for feare.
and our hearts sink in our bodies, for Fear.
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1249
Hath not the Father committed all iudgement vnto him? Must we not all stand before his throne, to receiue sentence from him, either of life or death? Oh I where wilt thou bestow thy self, poor, naked, miserable distressed soule? It is vnpossible for thee to hide thy selfe. Hath not the Father committed all judgement unto him? Must we not all stand before his throne, to receive sentence from him, either of life or death? O I where wilt thou bestow thy self, poor, naked, miserable distressed soul? It is unpossible for thee to hide thy self.
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To behold the wrathfull countenance of the Iudge, it is intolerable.
To behold the wrathful countenance of the Judge, it is intolerable.
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Oh! how wilt thou tremble, when thou shalt heare that dreadful voice, Those mine enimies, that would not that I should raigneouer them, bring them hither & slaie them before my face? Slay them? I:
Oh! how wilt thou tremble, when thou shalt hear that dreadful voice, Those mine enemies, that would not that I should raigneouer them, bring them hither & slay them before my face? Slay them? I:
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1252
but so, that they shal alwaies be dying, and neuer dye.
but so, that they shall always be dying, and never die.
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For so is that •eatefull •entence, which will loose the ioints, & make the knees knock together, when it shall be heard:
For so is that •eatefull •entence, which will lose the Joints, & make the knees knock together, when it shall be herd:
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Depart from me ye cursed into euerlasting fire, which is prepared for the diuell and his angells. Depart from me you cursed into everlasting fire, which is prepared for the Devil and his Angels.
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Is it not better for vs then, to acknowledge Iesus Christ to be God, while we liue here,
Is it not better for us then, to acknowledge Iesus christ to be God, while we live Here,
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& may learn it, then to be driuē to confess it, when it shal auaile vs to nothing,
& may Learn it, then to be driven to confess it, when it shall avail us to nothing,
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but to increase our iust damnation? I am sory & a sham'd, that in this cleere sun-shine of the Gospell, any man making profession of Christian religion, should make doubt of so main a ground therof.
but to increase our just damnation? I am sorry & a shamed, that in this clear sunshine of the Gospel, any man making profession of Christian Religion, should make doubt of so main a ground thereof.
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Neither would I haue wearied you & my selfe, with so large an exhortatiō, but that I know too wel, there is too iust occasion of it.
Neither would I have wearied you & my self, with so large an exhortation, but that I know too well, there is too just occasion of it.
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Yet I may not forget my selfe too much. That, which hath bin said is sufficient, with the blessing of God;
Yet I may not forget my self too much. That, which hath been said is sufficient, with the blessing of God;
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without it, nothing that can be say de.
without it, nothing that can be say de.
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1261
Let vs now come neerer home, and betake our selue• to that, which is more proper to our calling.
Let us now come nearer home, and betake our selue• to that, which is more proper to our calling.
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For as the Angells that are ministring spirits, though they be faine oftentimes to oppose themselues, against the malice and fury of satan, & his instruments;
For as the Angels that Are ministering spirits, though they be feign oftentimes to oppose themselves, against the malice and fury of satan, & his Instruments;
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yet haue not this office properly assign'd vnto them, but as it furthereth their principle charge, to helpe them forward which shall be heires of saluation:
yet have not this office properly assigned unto them, but as it furthereth their principle charge, to help them forward which shall be Heirs of salvation:
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so the ministers of the Gospel must account it their especial duty to instruct & comfort them that are the true members of the body of Iesus Christ.
so the Ministers of the Gospel must account it their especial duty to instruct & Comfort them that Are the true members of the body of Iesus christ.
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To you therfore beloued in the same our Sauiour, will I now addresse my speech, euen to all you, that beleeue in Christ to iustification.
To you Therefore Beloved in the same our Saviour, will I now address my speech, even to all you, that believe in christ to justification.
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1266
Haue you learned, that the Messiah your Sauiour is God almighty? Do you firmly and stedfastly beleeue this, without wilfull gain-saying or doubting? Assure your selues, the holy Ghost hath set you in the waie to euerlasting life.
Have you learned, that the Messiah your Saviour is God almighty? Do you firmly and steadfastly believe this, without wilful gainsaying or doubting? Assure your selves, the holy Ghost hath Set you in the Way to everlasting life.
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But me thinkes I heare some poore soule, sighing in himself, & striuing if it were possible, to conceale his own thoughts from his own heart.
But me thinks I hear Some poor soul, sighing in himself, & striving if it were possible, to conceal his own thoughts from his own heart.
p-acp pno11 vvz pns11 vvb d j n1, vvg p-acp px31, cc vvg cs pn31 vbdr j, pc-acp vvi po31 d n2 p-acp po31 d n1.
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What is it thou dost so labour to suppresse? what art thou so affray de to be knowen of? Be not dismaied, nor discouraged:
What is it thou dost so labour to suppress? what art thou so affray de to be known of? Be not dismayed, nor discouraged:
q-crq vbz pn31 pns21 vd2 av vvi pc-acp vvi? r-crq vb2r pns21 av vvi pno21 pc-acp vbi vvn pp-f? vbb xx vvn, ccx vvn:
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If thou tremble like her, that heard our Sauiour aske, who hath touched him, remember with what ioy to her selfe she was discouered.
If thou tremble like her, that herd our Saviour ask, who hath touched him, Remember with what joy to her self she was discovered.
cs pns21 vvb j po31, cst vvd po12 n1 vvi, r-crq vhz vvn pno31, vvb p-acp r-crq n1 p-acp po31 n1 pns31 vbds vvn.
(4) sermon (DIV1)
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Promise thy selfe no lesse from him, who will certainly refresh all them, that being heauy laden come vnto him.
Promise thy self no less from him, who will Certainly refresh all them, that being heavy laden come unto him.
n1 po21 n1 av-dx dc p-acp pno31, r-crq vmb av-j vvb d pno32, cst vbg j vvn vvn p-acp pno31.
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What? Those, that haue (now and then) some doubt in them of his eternall God-head? I: euen those;
What? Those, that have (now and then) Some doubt in them of his Eternal Godhead? I: even those;
q-crq? d, cst vhb (av cc av) d n1 p-acp pno32 pp-f po31 j n1? sy: av d;
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in despight of Satan and all his treacherie. Let mee reason with thee a little. Dost thou not beleeue, that the scripture is the vndoubted word of God? yes: thou doost.
in despite of Satan and all his treachery. Let me reason with thee a little. Dost thou not believe, that the scripture is the undoubted word of God? yes: thou dost.
p-acp n1 pp-f np1 cc d po31 n1. vvb pno11 n1 p-acp pno21 dt j. vd2 pns21 xx vvi, cst dt n1 vbz dt j n1 pp-f np1? uh: pns21 vd2.
(4) sermon (DIV1)
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Art thou not perswaded, that the same Scripture teacheth thee, that thy Sauiour Christ is very God? Thou art.
Art thou not persuaded, that the same Scripture Teaches thee, that thy Saviour christ is very God? Thou art.
vb2r pns21 xx vvn, cst dt d n1 vvz pno21, cst po21 n1 np1 vbz j np1? pns21 vb2r.
(4) sermon (DIV1)
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But thou hast many times some doubting of the point within thy heart.
But thou hast many times Some doubting of the point within thy heart.
p-acp pns21 vh2 d n2 d vvg pp-f dt n1 p-acp po21 n1.
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What? Dost thou doubt willingly, as one that either thinkes it not to be so,
What? Dost thou doubt willingly, as one that either thinks it not to be so,
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or at the least, that was neuer resolutely perswaded, that it is so? Let me say more to thee.
or At the least, that was never resolutely persuaded, that it is so? Let me say more to thee.
cc p-acp dt ds, cst vbds av-x av-j vvn, cst pn31 vbz av? vvb pno11 vvi av-dc p-acp pno21.
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Wouldst thou haue him bee God or no? If thy affection desire to honour him, all that may be,
Wouldst thou have him be God or no? If thy affection desire to honour him, all that may be,
vmd2 pns21 vhi pno31 vbi np1 cc dx? cs po21 n1 vvb pc-acp vvi pno31, d cst vmb vbi,
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if thy weake faith labour to ouercome this doubting;
if thy weak faith labour to overcome this doubting;
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Satan would haue thee doubt, & makes thee afraid thou doubtest, but indeed thou dost beleeue.
Satan would have thee doubt, & makes thee afraid thou doubtest, but indeed thou dost believe.
np1 vmd vhi pno21 vvb, cc vvz pno21 j pns21 vv2, cc-acp av pns21 vd2 vvi.
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It is not a property of the most sanctified men to bee without tentations, but not to yeelde to them with ioy and liking.
It is not a property of the most sanctified men to be without tentations, but not to yield to them with joy and liking.
pn31 vbz xx dt n1 pp-f dt av-ds j-vvn n2 pc-acp vbi p-acp n2, cc-acp xx pc-acp vvi p-acp pno32 p-acp n1 cc n-vvg.
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True faith may be weake, though perfect faith cannot. Weaknes of faith wil admit occasion of doubting, but not giue place to doubting.
True faith may be weak, though perfect faith cannot. Weakness of faith will admit occasion of doubting, but not give place to doubting.
j n1 vmb vbi j, cs j n1 vmbx. n1 pp-f n1 vmb vvi n1 pp-f vvg, cc-acp xx vvi n1 p-acp vvg.
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Doost thou not finde it in thy selfe? thy doubting neither brings forth denying, nor receiues any kinde entertainement at thy hands:
Dost thou not find it in thy self? thy doubting neither brings forth denying, nor receives any kind entertainment At thy hands:
vd2 pns21 xx vvi pn31 p-acp po21 n1? po21 vvg dx vvz av vvg, ccx vvz d j n1 p-acp po21 n2:
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then art thou wholly free from wilfull gainesaying, or doubting. Satan can not make thee beleeue, that thy Sauiour is not God.
then art thou wholly free from wilful gainsaying, or doubting. Satan can not make thee believe, that thy Saviour is not God.
av vb2r pns21 av-jn j p-acp j n-vvg, cc vvg. np1 vmb xx vvi pno21 vvi, cst po21 n1 vbz xx np1.
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Only he makes thee afraid, least he should not be God.
Only he makes thee afraid, lest he should not be God.
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And how comes hee to this aduantage? Surely by no other meanes, but by driuing thee to examine the point by reason.
And how comes he to this advantage? Surely by no other means, but by driving thee to examine the point by reason.
cc q-crq vvz pns31 p-acp d n1? np1 p-acp dx j-jn n2, cc-acp p-acp vvg pno21 pc-acp vvi dt n1 p-acp n1.
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There can be but one God: which is he, that sent Iesus Christ into the world, and not Iesus himselfe.
There can be but one God: which is he, that sent Iesus christ into the world, and not Iesus himself.
pc-acp vmb vbi p-acp crd np1: r-crq vbz pns31, cst vvd np1 np1 p-acp dt n1, cc xx np1 px31.
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If thou tell him of the three persons, hee demaunds further, how thou canst conceiue, that there should be three such persons,
If thou tell him of the three Persons, he demands further, how thou Canst conceive, that there should be three such Persons,
cs pns21 vvb pno31 pp-f dt crd n2, pns31 vvz av-jc, c-crq pns21 vm2 vvi, cst a-acp vmd vbi crd d n2,
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and all they but one God; As if wee walkt heere by sight, and not by faith.
and all they but one God; As if we walked Here by sighed, and not by faith.
cc d pns32 p-acp crd np1; c-acp cs pns12 vvd av p-acp n1, cc xx p-acp n1.
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I know it is possible to beate the Deuill at his owne weapons, and by the force of reason to maintaine against him, that there is a Trinity of persons;
I know it is possible to beat the devil At his own weapons, and by the force of reason to maintain against him, that there is a Trinity of Persons;
pns11 vvb pn31 vbz j pc-acp vvi dt n1 p-acp po31 d n2, cc p-acp dt n1 pp-f n1 pc-acp vvi p-acp pno31, cst pc-acp vbz dt np1 pp-f n2;
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though that mystery, by discourse of reason, could neuer be attained to, without reuelation from God.
though that mystery, by discourse of reason, could never be attained to, without Revelation from God.
cs d n1, p-acp n1 pp-f n1, vmd av-x vbi vvn p-acp, p-acp n1 p-acp np1.
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But this is not the armour a Christian trusts to.
But this is not the armour a Christian trusts to.
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Thy bulwark must bee the shield of faith, borne vp, and held out by some strong rest of holy scripture.
Thy bulwark must be the shield of faith, born up, and held out by Some strong rest of holy scripture.
po21 n1 vmb vbi dt n1 pp-f n1, vvn a-acp, cc vvd av p-acp d j n1 pp-f j n1.
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The word was God: Saith our Euangelist. By it were all things made. Let Satan cast his fiery, and poysonous darts against vs:The word was God: Says our Evangelist. By it were all things made. Let Satan cast his fiery, and poisonous darts against us:
dt n1 vbds np1: vvz po12 np1. p-acp pn31 vbdr d n2 vvn. vvb np1 vvi po31 j, cc j n2 p-acp pno12:
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This shield quencheth the fury and killeth the strength of their fire and poyson.
This shield quenches the fury and kills the strength of their fire and poison.
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As for his distinctions and respects, wherby he sweats, and tyres himselfe to proue, that our Sauiour is but God by fauour, not by nature,
As for his Distinctions and respects, whereby he sweats, and tires himself to prove, that our Saviour is but God by favour, not by nature,
p-acp p-acp po31 n2 cc n2, c-crq pns31 vvz, cc n2 px31 pc-acp vvi, cst po12 n1 vbz p-acp np1 p-acp n1, xx p-acp n1,
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because he is imploied in such an office, not because he is eternally begotten of God his father:
Because he is employed in such an office, not Because he is eternally begotten of God his father:
c-acp pns31 vbz vvn p-acp d dt n1, xx c-acp pns31 vbz av-j vvn pp-f np1 po31 n1:
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they are sparkles that keepe a cracking, with more feare, then hurt;
they Are sparkles that keep a cracking, with more Fear, then hurt;
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and venom that raiseth a few Pimples, in the outer skin, with more trouble then danger.
and venom that Raiseth a few Pimples, in the outer skin, with more trouble then danger.
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Keepe thee close vnder the shield of faith: and though Satan make thee stagger, yet hee shall neuer ouerthrow thee.
Keep thee close under the shield of faith: and though Satan make thee stagger, yet he shall never overthrow thee.
vvb pno21 av-j p-acp dt n1 pp-f n1: cc cs np1 vvb pno21 vvi, av pns31 vmb av-x vvi pno21.
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Being then thus armed at all points, with an assured perswasion of our Sauiour Christs diuine nature,
Being then thus armed At all points, with an assured persuasion of our Saviour Christ divine nature,
vbg av av vvn p-acp d n2, p-acp dt j-vvn n1 pp-f po12 n1 npg1 j-jn n1,
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and hauing beaten the enemy that charged vs with such force and fury;
and having beaten the enemy that charged us with such force and fury;
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let vs peaceably, and carefully consider with our selues, what vse wee may haue of that fort which wee now possesse in safety.
let us peaceably, and carefully Consider with our selves, what use we may have of that fort which we now possess in safety.
vvb pno12 av-j, cc av-j vvi p-acp po12 n2, r-crq vvb pns12 vmb vhi pp-f d n1 r-crq pns12 av vvi p-acp n1.
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Is this Sauiour of ours God eternal, infinite in wisedome, in power, in holinesse, in all worth and perfection? Surely then may wee truely and bodly say, that God hath layed help vpon one, that is mighty, more mighty to rescue his people out of the hands of sinne and Satan,
Is this Saviour of ours God Eternal, infinite in Wisdom, in power, in holiness, in all worth and perfection? Surely then may we truly and bodily say, that God hath laid help upon one, that is mighty, more mighty to rescue his people out of the hands of sin and Satan,
vbz d n1 pp-f png12 uh-np j, j p-acp n1, p-acp n1, p-acp n1, p-acp d n1 cc n1? np1 av vmb pns12 av-j cc j vvb, cst np1 vhz vvn n1 p-acp crd, cst vbz j, av-dc j pc-acp vvi po31 n1 av pp-f dt n2 pp-f n1 cc np1,
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then Dauid was to free the people of Israell from the Philistines, and all other that oppressed them.
then David was to free the people of Israel from the philistines, and all other that oppressed them.
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Are they mighty, that are against vs? Hee that is with vs, is more mighty.
are they mighty, that Are against us? He that is with us, is more mighty.
vbr pns32 j, cst vbr p-acp pno12? pns31 cst vbz p-acp pno12, vbz av-dc j.
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Doe you not heare the Apostle, as it were defying all the world, in confidence of this assistance? r If God (saith he) be on our side, who can be against vs? What though hee speakes of God the Father? Is not the Sonne our Sauiour the same God, of the same power? Me thinkes I am encouraged by this meditation to dare Satan,
Do you not hear the Apostle, as it were defying all the world, in confidence of this assistance? r If God (Says he) be on our side, who can be against us? What though he speaks of God the Father? Is not the Son our Saviour the same God, of the same power? Me thinks I am encouraged by this meditation to Dare Satan,
vdb pn22 xx vvi dt n1, c-acp pn31 vbdr vvg d dt n1, p-acp n1 pp-f d n1? sy cs np1 (vvz pns31) vbb p-acp po12 n1, r-crq vmb vbi p-acp pno12? r-crq c-acp pns31 vvz pp-f np1 dt n1? vbz xx dt n1 po12 n1 dt d np1, pp-f dt d n1? pno11 vvz pns11 vbm vvn p-acp d n1 pc-acp vvi np1,
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and to bid him battaile to his face.
and to bid him battle to his face.
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Let him not spare to magnify the iustice of God, to amplifie the grieuousnesse of my sinne, to lay out to the vttermost the furiousnesse of Gods displeasure, to set before me the weakenesse of my estate, to recken vp as it were on his fingers, the huge summes of my debt;
Let him not spare to magnify the Justice of God, to amplify the grievousness of my sin, to lay out to the uttermost the furiousness of God's displeasure, to Set before me the weakness of my estate, to reckon up as it were on his fingers, the huge sums of my debt;
vvb pno31 xx vvi pc-acp vvi dt n1 pp-f np1, pc-acp vvi dt n1 pp-f po11 n1, pc-acp vvi av p-acp dt j dt n1 pp-f npg1 n1, pc-acp vvi p-acp pno11 dt n1 pp-f po11 n1, pc-acp vvi a-acp c-acp pn31 vbdr p-acp po31 n2, dt j n2 pp-f po11 n1;
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what is all this, If Iesus Christ be God? Though the iustice of God will not bee corrupted, by feare, pity, bribery, or flattery: yet it will bee satisfied.
what is all this, If Iesus christ be God? Though the Justice of God will not be corrupted, by Fear, pity, bribery, or flattery: yet it will be satisfied.
q-crq vbz d d, cs np1 np1 vbb np1? cs dt n1 pp-f np1 vmb xx vbi vvn, p-acp n1, n1, n1, cc n1: av pn31 vmb vbi vvn.
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If the wrath of God be infinite against my sinne, an infinite sacrifice may appease it. I haue nothing to pay.
If the wrath of God be infinite against my sin, an infinite sacrifice may appease it. I have nothing to pay.
cs dt n1 pp-f np1 vbb j p-acp po11 n1, dt j n1 vmb vvi pn31. pns11 vhb pix pc-acp vvi.
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But he, that is God, is all-sufficient.
But he, that is God, is All-sufficient.
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Will not the Lord bee pleased with thousands os Rams, nor with ten thousand riuers of oyle? Is it vnpossible that the bloud of Buls, Will not the Lord be pleased with thousands os Rams, nor with ten thousand Rivers of oil? Is it unpossible that the blood of Bulls,
vmb xx dt n1 vbi vvn p-acp crd fw-la n2, ccx p-acp crd crd n2 pp-f n1? vbz pn31 j cst dt n1 pp-f n2,
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and Goates, should take away sinne? Yet hath Iesus Christ, who is God, by his owne blood entred once into the holy place,
and Goats, should take away sin? Yet hath Iesus christ, who is God, by his own blood entered once into the holy place,
cc n2, vmd vvi av n1? av vhz np1 np1, r-crq vbz np1, p-acp po31 d n1 vvd a-acp p-acp dt j n1,
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and obtained eternall redemption for vs. God (x saith the Apostle) hath purchased the Church with his owne blood. and obtained Eternal redemption for us God (x Says the Apostle) hath purchased the Church with his own blood.
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What though the Lord will not accept my first borne for my transgression? Will he also refuse the sacrifice of his owne first begotten,
What though the Lord will not accept my First born for my Transgression? Will he also refuse the sacrifice of his own First begotten,
r-crq c-acp dt n1 vmb xx vvi po11 ord vvn p-acp po11 n1? vmb pns31 av vvi dt n1 pp-f po31 d ord vvn,
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yea of his onely begotten, which is in his bosome? No, no, he hath proclaimed him from heauen to be his sonne that beloued one, in whom he is well pleased.
yea of his only begotten, which is in his bosom? No, no, he hath proclaimed him from heaven to be his son that Beloved one, in whom he is well pleased.
uh pp-f po31 av-j vvn, r-crq vbz p-acp po31 n1? uh-dx, uh-dx, pns31 vhz vvn pno31 p-acp n1 pc-acp vbi po31 n1 cst vvn crd, p-acp ro-crq pns31 vbz av vvn.
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Now, the sufficiency of this worthy sacrifice, ariseth not from the bloud of man, though it be more excellent then that of buls or goates,
Now, the sufficiency of this worthy sacrifice, arises not from the blood of man, though it be more excellent then that of Bulls or Goats,
av, dt n1 pp-f d j n1, vvz xx p-acp dt n1 pp-f n1, cs pn31 vbb av-dc j cs d pp-f n2 cc n2,
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but frō the inualuable worth of the person, whose blood is sacrifice.
but from the invaluable worth of the person, whose blood is sacrifice.
cc-acp p-acp dt j n1 pp-f dt n1, rg-crq n1 vbz n1.
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Could the bloud of Isaac, of Abell, or of Adam, while he was innocent and holy, haue beene a sufficient ransome for sinne, committed against the infinite maiestie of God? Looke how much it lacks of infinitenesse in valew,
Could the blood of Isaac, of Abel, or of Adam, while he was innocent and holy, have been a sufficient ransom for sin, committed against the infinite majesty of God? Look how much it lacks of infiniteness in value,
vmd dt n1 pp-f np1, pp-f np1, cc pp-f np1, cs pns31 vbds j-jn cc j, vhb vbn dt j n1 p-acp n1, vvn p-acp dt j n1 pp-f np1? n1 c-crq av-d pn31 vvz pp-f n1 p-acp n1,
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so much it lacks also of worth to make satisfaction. For no finit sum can discharge an infinit debt.
so much it lacks also of worth to make satisfaction. For no finit sum can discharge an infinite debt.
av av-d pn31 vvz av pp-f n1 pc-acp vvi n1. p-acp dx j n1 vmb vvi dt j n1.
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But as God himselfe, so sin against God is infinit.
But as God himself, so since against God is infinite.
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Multiply any finit nū ber, though neuer so great, that which proceeds of it wil be but finit.
Multiply any finit Nun ber, though never so great, that which proceeds of it will be but finit.
vvb d j n1 zz, cs av-x av j, cst r-crq vvz pp-f pn31 vmb vbi cc-acp j.
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And whatsoeuer is finite (imagine it as great as you can in number or measure) is no neerer infinitnes,
And whatsoever is finite (imagine it as great as you can in number or measure) is no nearer infiniteness,
cc q-crq vbz j (vvb pn31 p-acp j c-acp pn22 vmb p-acp n1 cc n1) vbz dx jc n1,
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then the least point or fraction, that can bee conceiued. For there is no kinde of proportion betwixt them:
then the least point or fraction, that can be conceived. For there is no kind of proportion betwixt them:
cs dt ds n1 cc n1, cst vmb vbi vvn. p-acp pc-acp vbz dx n1 pp-f n1 p-acp pno32:
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else should finit & infinit be al one.
Else should finit & infinite be all one.
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Because that which hath any part of it finit, being compoūded of finite parts put together, must of necessity it selfe be vnderstood to bee finite.
Because that which hath any part of it finit, being compounded of finite parts put together, must of necessity it self be understood to be finite.
p-acp d r-crq vhz d n1 pp-f pn31 j, vbg vvn pp-f j n2 vvd av, vmb pp-f n1 pn31 n1 vbi vvn pc-acp vbi j.
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For the parts make the whole: and that taketh it nature from these.
For the parts make the Whole: and that Takes it nature from these.
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Now, who knows not that the holinesse, and nature of man is finit? Such therfore would the whole lumpe bee,
Now, who knows not that the holiness, and nature of man is finit? Such Therefore would the Whole lump be,
av, r-crq vvz xx d dt n1, cc n1 pp-f n1 vbz j? d av vmd dt j-jn n1 vbi,
(4) sermon (DIV1)
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if all that is, or can bee in al men, were gathered together into one.
if all that is, or can be in all men, were gathered together into one.
cs d cst vbz, cc vmb vbi p-acp d n2, vbdr vvn av p-acp crd.
(4) sermon (DIV1)
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How then can a sacrifice, which is but finite, make due satisfaction for sin, that is infinite? And that, which I speake of men, I would haue vnderstood also, of all creatures whatsoeuer, Angels or other.
How then can a sacrifice, which is but finite, make due satisfaction for since, that is infinite? And that, which I speak of men, I would have understood also, of all creatures whatsoever, Angels or other.
uh-crq av vmb dt n1, r-crq vbz p-acp j, vvb j-jn n1 p-acp n1, cst vbz j? cc d, r-crq pns11 vvb pp-f n2, pns11 vmd vhi vvn av, pp-f d n2 r-crq, n2 cc j-jn.
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For since their nature and worth is finit, it is as farre from infinitenesse (be what it will in comparison of the valew of other finite things) as nothing is from all;
For since their nature and worth is finit, it is as Far from infiniteness (be what it will in comparison of the value of other finite things) as nothing is from all;
p-acp p-acp po32 n1 cc n1 vbz j, pn31 vbz p-acp av-j p-acp n1 (vbi r-crq pn31 vmb p-acp n1 pp-f dt n1 pp-f j-jn j n2) p-acp pix vbz p-acp d;
(4) sermon (DIV1)
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that which is, from that which is not.
that which is, from that which is not.
cst r-crq vbz, p-acp d r-crq vbz xx.
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There is then nothing at all left, wherein wee may haue any trust, or hope of hauing satisfaction made to God for vs,
There is then nothing At all left, wherein we may have any trust, or hope of having satisfaction made to God for us,
pc-acp vbz av pix p-acp av-d vvn, c-crq pns12 vmb vhi d n1, cc n1 pp-f j-vvg n1 vvn p-acp np1 p-acp pno12,
(4) sermon (DIV1)
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but onely the inualuable sacrifice of our Sauiour Iesus Christ; VVho with one offering hath consecrated for euer them that are sanctified.
but only the invaluable sacrifice of our Saviour Iesus christ; Who with one offering hath consecrated for ever them that Are sanctified.
cc-acp av-j dt j n1 pp-f po12 n1 np1 np1; r-crq p-acp crd n1 vhz vvn p-acp av pno32 cst vbr vvn.
(4) sermon (DIV1)
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Behold (saith he that was sent to shew him) the lambe of God that taketh awaie the sinnes of the world. Behold (Says he that was sent to show him) the lamb of God that Takes away the Sins of the world.
vvb (vvz pns31 cst vbds vvn pc-acp vvi pno31) dt n1 pp-f np1 cst vvz av dt n2 pp-f dt n1.
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But whence hath our blessed Sauiour this inestimable valew? I know not (saith one) neither will I trouble my head about it.
But whence hath our blessed Saviour this inestimable value? I know not (Says one) neither will I trouble my head about it.
cc-acp q-crq vhz po12 j-vvn n1 d j n1? pns11 vvb xx (vvz pi) dx n1 pns11 vvi po11 n1 p-acp pn31.
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I beleeue his sacrifice was sufficient; and that serues my turne, without any further adoe. Oh my brethren:
I believe his sacrifice was sufficient; and that serves my turn, without any further ado. O my brothers:
pns11 vvb po31 n1 vbds j; cc d vvz po11 n1, p-acp d jc n1. uh po11 n2:
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let vs not be so vnkind to our blessed sauiour, so vnthankfull to God the father,
let us not be so unkind to our blessed Saviour, so unthankful to God the father,
vvb pno12 xx vbi av j p-acp po12 j-vvn n1, av j p-acp np1 dt n1,
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so contemptuous against the holy ghost, so retchlesse of our owne saluation.
so contemptuous against the holy ghost, so retchless of our own salvation.
av j p-acp dt j n1, av j pp-f po12 d n1.
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Is it not monstrous vnkindnesse, to haue so incompatable a fauour done thee, and not to labour to know that, which is most honorable to him that did it? How shalt thou worthily lift vp thy heart to praise,
Is it not monstrous unkindness, to have so incompatable a favour done thee, and not to labour to know that, which is most honourable to him that did it? How shalt thou worthily lift up thy heart to praise,
vbz pn31 xx j n1, pc-acp vhi av j-u dt n1 vdn pno21, cc xx pc-acp vvi pc-acp vvi d, r-crq vbz av-ds j p-acp pno31 cst vdd pn31? q-crq vm2 pns21 av-j vvi a-acp po21 n1 pc-acp vvi,
(4) sermon (DIV1)
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and magnifie the Father that sent his sonne for thy redemption, if thou neglect to vnderstand how glorious he was, whom hee sent? At the least despise not the wisedome,
and magnify the Father that sent his son for thy redemption, if thou neglect to understand how glorious he was, whom he sent? At the least despise not the Wisdom,
cc vvi dt n1 cst vvd po31 n1 p-acp po21 n1, cs pns21 vvb pc-acp vvi c-crq j pns31 vbds, ro-crq pns31 vvn? p-acp dt ds vvb xx dt n1,
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and prouidence of the holy spirit:
and providence of the holy Spirit:
cc n1 pp-f dt j n1:
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as if hee had troubled himselfe in vain, with setting his Secretaries on worke to pen the particulars of thy saluation,
as if he had troubled himself in vain, with setting his Secretary's on work to pen the particulars of thy salvation,
c-acp cs pns31 vhd vvn px31 p-acp j, p-acp vvg po31 n2 p-acp n1 pc-acp vvi dt n2-j pp-f po21 n1,
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for thy full satisfaction and comfort. Well, let all this goe: If thou beest not ashamed of so vnreasonable vnkindnesse, vnthankfulnesse, contemptuousnesse;
for thy full satisfaction and Comfort. Well, let all this go: If thou Best not ashamed of so unreasonable unkindness, unthankfulness, contemptuousness;
p-acp po21 j n1 cc n1. uh-av, vvb d d vvb: cs pns21 vb2s xx j pp-f av j-u n1, n1, n1;
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yet bee afraid, least thou lose that, which thou thinkest thou hast.
yet be afraid, lest thou loose that, which thou Thinkest thou hast.
av vbb j, cs pns21 vvb d, r-crq pns21 vv2 pns21 vh2.
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Art thou so grounded and setled in assurance of sufficient satisfaction made by Christ, that it is vnpossible thou shouldst be (I will not say cast downe,
Art thou so grounded and settled in assurance of sufficient satisfaction made by christ, that it is unpossible thou Shouldst be (I will not say cast down,
vb2r pns21 av vvn cc vvn p-acp n1 pp-f j n1 vvn p-acp np1, cst pn31 vbz j pns21 vmd2 vbi (pns11 vmb xx vvi vvd a-acp,
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but) shaken? Take heed this conceit of thine, bee not like that of the Pharise, Lord I thanke thee, that I am not like other men.
but) shaken? Take heed this conceit of thine, be not like that of the Pharisee, Lord I thank thee, that I am not like other men.
cc-acp) vvn? vvb n1 d n1 pp-f png21, vbi xx av-j d pp-f dt vvb, n1 pns11 vvb pno21, cst pns11 vbm xx av-j j-jn n2.
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Looke about thee on euery side, and behold the spirituall battaile, that is against thee. Take a view how thy fellow souldiers are intreated.
Look about thee on every side, and behold the spiritual battle, that is against thee. Take a view how thy fellow Soldiers Are entreated.
vvb p-acp pno21 p-acp d n1, cc vvb dt j n1, cst vbz p-acp pno21. vvb dt n1 c-crq po21 n1 n2 vbr vvn.
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Thou maist see many a one, that hath bin as confident as thou art, and yet now is to seeke for comfort.
Thou Mayest see many a one, that hath been as confident as thou art, and yet now is to seek for Comfort.
pns21 vm2 vvi d dt pi, cst vhz vbn a-acp j c-acp pns21 vb2r, cc av av vbz pc-acp vvi p-acp n1.
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Belike thou hast had hitherto either no assault at all, or but some weake battery against thy soule.
Belike thou hast had hitherto either no assault At all, or but Some weak battery against thy soul.
av pns21 vh2 vhd av d av-dx n1 p-acp d, cc p-acp d j n1 p-acp po21 n1.
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If thou be once wholly charg'd, and hardly pursued, thou wilt find thy selfe to stand in need of all the ayde, that may possibly bee had.
If thou be once wholly charged, and hardly pursued, thou wilt find thy self to stand in need of all the aid, that may possibly be had.
cs pns21 vbb a-acp av-jn vvn, cc av vvd, pns21 vm2 vvi po21 n1 pc-acp vvi p-acp n1 pp-f d dt n1, cst vmb av-j vbi vhd.
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Then thou wilt begin to see, and feele, that if Christ were not God, thy trust in him might easily deceiue thee.
Then thou wilt begin to see, and feel, that if christ were not God, thy trust in him might Easily deceive thee.
cs pns21 vm2 vvi pc-acp vvi, cc vvi, cst cs np1 vbdr xx np1, po21 n1 p-acp pno31 vmd av-j vvi pno21.
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Be wise therefore, and while thou hast fayre weather, prouide for the storme, that eyther is comming, or may come:
Be wise Therefore, and while thou hast fair weather, provide for the storm, that either is coming, or may come:
vbb j av, cc cs pns21 vh2 j n1, vvb p-acp dt n1, cst d vbz vvg, cc vmb vvi:
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least if it fall vpon thee, and take thee vnprouided, it driue thee on the rocks of despaire, to the wracke or hazard of thy pretious soule.
least if it fallen upon thee, and take thee unprovided, it driven thee on the Rocks of despair, to the wrack or hazard of thy precious soul.
ds cs pn31 vvb p-acp pno21, cc vvb pno21 j-vvn, pn31 vvi pno21 p-acp dt n2 pp-f n1, p-acp dt n1 cc n1 pp-f po21 j n1.
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But I am perswaded better things of you my bretheren, that you hunger, and thirst after the word of God the food of your soules:
But I am persuaded better things of you my brethren, that you hunger, and thirst After the word of God the food of your Souls:
cc-acp pns11 vbm vvn jc n2 pp-f pn22 po11 n2, cst pn22 n1, cc vvb p-acp dt n1 pp-f np1 dt n1 pp-f po22 n2:
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that you long to vnde stand the mystery of your glorious redemptiō, that you think nothing vnworthy your learning, which the H. Ghost hath thought worthy of his teaching.
that you long to vnde stand the mystery of your glorious redemption, that you think nothing unworthy your learning, which the H. Ghost hath Thought worthy of his teaching.
cst pn22 vvb pc-acp fw-la vvb dt n1 pp-f po22 j n1, cst pn22 vvb pix j po22 n1, r-crq dt np1 n1 vhz vvn j pp-f po31 n-vvg.
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Let vs proceede then, in the feare of God: you, with this resolution in your selues;
Let us proceed then, in the Fear of God: you, with this resolution in your selves;
vvb pno12 vvi av, p-acp dt n1 pp-f np1: pn22, p-acp d n1 p-acp po22 n2;
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I, with this perswasion of you. Wee see with what excellent wisdome our holy Euangelist hath begunne his Gospell;
I, with this persuasion of you. we see with what excellent Wisdom our holy Evangelist hath begun his Gospel;
pns11, p-acp d n1 pp-f pn22. pns12 vvb p-acp r-crq j n1 po12 j np1 vhz vvn po31 n1;
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and we find our selues as it were double arm'd by this blessed instruction, against heretickes, that would corrupt our iudgement,
and we find our selves as it were double armed by this blessed instruction, against Heretics, that would corrupt our judgement,
cc pns12 vvb po12 n2 c-acp pn31 vbdr j-jn vvn p-acp d j-vvn n1, p-acp n2, cst vmd vvi po12 n1,
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and against Satan that would ouerthrow our faith. Hearken not to either of these, at any hand:
and against Satan that would overthrow our faith. Harken not to either of these, At any hand:
cc p-acp np1 cst vmd vvi po12 n1. vvb xx p-acp d pp-f d, p-acp d n1:
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but rest thy selfe stedfastly vpon the authority of the holy Ghost, who telles thee plainly and truly, that The word was God. Being setled in this beliefe, thou art prepared against the assaults of the diuell,
but rest thy self steadfastly upon the Authority of the holy Ghost, who tells thee plainly and truly, that The word was God. Being settled in this belief, thou art prepared against the assaults of the Devil,
cc-acp vvb po21 n1 av-j p-acp dt n1 pp-f dt j n1, r-crq vvz pno21 av-j cc av-j, cst dt n1 vbds np1. vbg vvn p-acp d n1, pns21 vb2r vvn p-acp dt n2 pp-f dt n1,
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when hee shall marshall thy sinnes against thee, and charge thee with them.
when he shall marshal thy Sins against thee, and charge thee with them.
c-crq pns31 vmb vvi po21 n2 p-acp pno21, cc vvb pno21 p-acp pno32.
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The greatnesse of sin cannot make any man despaire, that knows the price of his redemption to be the bloud of God infinit in valew.
The greatness of since cannot make any man despair, that knows the price of his redemption to be the blood of God infinite in value.
dt n1 pp-f n1 vmbx vvi d n1 n1, cst vvz dt n1 pp-f po31 n1 pc-acp vbi dt n1 pp-f np1 j p-acp n1.
(4) sermon (DIV1)
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The more Satan extolleth the iustice of God, the more he doth assure vs of saluation.
The more Satan extolleth the Justice of God, the more he does assure us of salvation.
dt n1 np1 vvz dt n1 pp-f np1, dt av-dc pns31 vdz vvi pno12 pp-f n1.
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For since the satisfaction, which was made for vs, is so inestimable, the iuster God is, the more he holdes himselfe satisfied.
For since the satisfaction, which was made for us, is so inestimable, the juster God is, the more he holds himself satisfied.
p-acp p-acp dt n1, r-crq vbds vvn p-acp pno12, vbz av j, dt jc np1 vbz, dt av-dc pns31 vvz px31 vvn.
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If wee had to deale with an vniust tyran, that regarded not iustice & equity, whatsoeuer our satisfaction were, wee could hardly be out of danger.
If we had to deal with an unjust tyrant, that regarded not Justice & equity, whatsoever our satisfaction were, we could hardly be out of danger.
cs pns12 vhd pc-acp vvi p-acp dt j n1, cst vvd xx n1 cc n1, r-crq po12 n1 vbdr, pns12 vmd av vbi av pp-f n1.
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But our most iust God, that valewes all things aright, finding the sacrifice to be sufficient, cleerly acquites all them, for whom it was offred;
But our most just God, that valves all things aright, finding the sacrifice to be sufficient, clearly acquites all them, for whom it was offered;
p-acp po12 av-ds j np1, cst ng1 d n2 av, vvg dt n1 pc-acp vbi j, av-j vvz d pno32, p-acp ro-crq pn31 vbds vvn;
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yea, holds himself so fully contented, that he will neuer remember their transgressions any more. But of this matter, and of this verse enough. It followeth in the next.
yea, holds himself so Fully contented, that he will never Remember their transgressions any more. But of this matter, and of this verse enough. It follows in the next.
uh, vvz px31 av av-j vvn, cst pns31 vmb av-x vvi po32 n2 d dc. cc-acp pp-f d n1, cc pp-f d n1 av-d. pn31 vvz p-acp dt ord.
(4) sermon (DIV1)
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This was in the beginning with God. The knowledge of the words leades & directs vs to the vnderstanding of the matter.This was in the beginning with God. The knowledge of the words leads & directs us to the understanding of the matter.
d vbds p-acp dt n1 p-acp np1. dt n1 pp-f dt n2 vvz cc vvz pno12 p-acp dt n1 pp-f dt n1.
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But there is no word of importance in this verse, which hath not beene alreadie expounded in the former;
But there is no word of importance in this verse, which hath not been already expounded in the former;
p-acp pc-acp vbz dx n1 pp-f n1 p-acp d n1, r-crq vhz xx vbn av vvn p-acp dt j;
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as I doubt not, but euery one of you perceiue at the first sight or hearing of them.
as I doubt not, but every one of you perceive At the First sighed or hearing of them.
c-acp pns11 vvb xx, cc-acp d crd pp-f pn22 vvb p-acp dt ord n1 cc n-vvg pp-f pno32.
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Yet to make a cleere way to the interpretation of them, we must consider to what the first worde This belongeth:
Yet to make a clear Way to the Interpretation of them, we must Consider to what the First word This belongeth:
av pc-acp vvi dt j n1 p-acp dt n1 pp-f pno32, pns12 vmb vvi p-acp r-crq dt ord n1 d vvz:
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and also how this verse dependeth on the former;
and also how this verse dependeth on the former;
cc av c-crq d n1 vvz p-acp dt j;
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The originall Greeke giues vs iust occasion of this in quiry, because in it This may be referred either to the word, or to God. The English affords the like cause of doubting, though the Latin do not.
The original Greek gives us just occasion of this in quiry, Because in it This may be referred either to the word, or to God. The English affords the like cause of doubting, though the Latin do not.
dt j-jn jp vvz pno12 j n1 pp-f d p-acp n1, c-acp p-acp pn31 d vmb vbi vvn d p-acp dt n1, cc p-acp np1. dt jp vvz dt j n1 pp-f vvg, cs dt jp vdb xx.
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But this question is easily answered, that the Euangelist meanes this word & not this God. For neither was there any reason to say, This God was with God;
But this question is Easily answered, that the Evangelist means this word & not this God. For neither was there any reason to say, This God was with God;
p-acp d n1 vbz av-j vvn, cst dt np1 vvz d n1 cc xx d np1. p-acp av-dx vbds a-acp d n1 pc-acp vvi, d np1 vbds p-acp np1;
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vnderstanding that, in the last clause, it signified the diuine nature:
understanding that, in the last clause, it signified the divine nature:
vvg cst, p-acp dt ord n1, pn31 vvd dt j-jn n1:
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and if it note the person, out of doubt the Euangelist would neuer haue chāged his former speech, being so plaine & easie,
and if it note the person, out of doubt the Evangelist would never have changed his former speech, being so plain & easy,
cc cs pn31 vvb dt n1, av pp-f n1 dt np1 vmd av-x vhi vvn po31 j n1, vbg av j cc j,
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for a doubtfull, & hard word.
for a doubtful, & hard word.
p-acp dt j, cc j n1.
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It is not nothing, that, in all the 3 clauses, The VVord is •till the partie, that is spoken of,
It is not nothing, that, in all the 3 clauses, The Word is •till the party, that is spoken of,
pn31 vbz xx pix, cst, p-acp d dt crd n2, dt n1 vbz av dt n1, cst vbz vvn pp-f,
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& that the verses following are also of him, and not of God. This; namely this World, of which I haue written so excellent things.
& that the Verses following Are also of him, and not of God. This; namely this World, of which I have written so excellent things.
cc cst dt n2 vvg vbr av pp-f pno31, cc xx pp-f np1. d; av d n1, pp-f r-crq pns11 vhb vvn av j n2.
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The other question is a great deale harder. I will bee as short, and plaine, as the matter will let me.
The other question is a great deal harder. I will be as short, and plain, as the matter will let me.
dt j-jn n1 vbz dt j n1 av-jc. pns11 vmb vbi a-acp j, cc j, c-acp dt n1 vmb vvi pno11.
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I say then that this second verse maie bee either a repetition, and exposition of the pointes (all or some) formerly deli•ered,
I say then that this second verse may be either a repetition, and exposition of the points (all or Some) formerly deli•ered,
pns11 vvb av cst d ord n1 vmb vbi av-d dt n1, cc n1 pp-f dt n2 (d cc d) av-j vvd,
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or an addition of some newe matter to the same purpose.
or an addition of Some new matter to the same purpose.
cc dt n1 pp-f d j n1 p-acp dt d n1.
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If we adde, that it both expoundeth what was •aid before, & declareth also som further matter, I think we shall leaue nothing vnsaid, that may reasonably be coniectured.
If we add, that it both expoundeth what was •aid before, & Declareth also Some further matter, I think we shall leave nothing unsaid, that may reasonably be conjectured.
cs pns12 vvb, cst pn31 av-d vvz q-crq vbds vvn a-acp, cc vvz av d jc n1, pns11 vvb pns12 vmb vvi pix vvn, cst vmb av-j vbi vvn.
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To repeat that, which went immedi•tly before, in so fewe wordes, and so plaine, without adding somewhat, is neither vsual in the Scripture •or agreeable to the wisedome of our Evangelist.
To repeat that, which went immedi•tly before, in so few words, and so plain, without adding somewhat, is neither usual in the Scripture •or agreeable to the Wisdom of our Evangelist.
p-acp vvi d, r-crq vvd av-j a-acp, p-acp av d n2, cc av j, p-acp vvg av, vbz dx j p-acp dt n1 n1 j p-acp dt n1 pp-f po12 np1.
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Therefore, that we maie be sure to omit nothing, which the holy Ghost meant to teach vs, let vs take it in the •argest sense, it will afford.
Therefore, that we may be sure to omit nothing, which the holy Ghost meant to teach us, let us take it in the •argest sense, it will afford.
av, cst pns12 vmb vbi j pc-acp vvi pix, r-crq dt j n1 vvd pc-acp vvi pno12, vvb pno12 vvi pn31 p-acp dt js n1, pn31 vmb vvi.
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And first for repetition, wee •aue here 2. of the former points, namely the first,
And First for repetition, we •aue Here 2. of the former points, namely the First,
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and •econd, that The VVord was in the beginning, and that He was with God. Some thinke the last also is implied.
and •econd, that The Word was in the beginning, and that He was with God. some think the last also is implied.
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And so it is, in some sort: But surely it is not repeated.
And so it is, in Some sort: But surely it is not repeated.
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For that only may be truly said to be repeated, which is expresly, and plainely deliuered,
For that only may be truly said to be repeated, which is expressly, and plainly Delivered,
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as the other 2 points are.
as the other 2 points Are.
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But why should there be any such repetition? Both that the Heretikes might see and acknowledge their error,
But why should there be any such repetition? Both that the Heretics might see and acknowledge their error,
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and that the faithfull might the better be confirmed in the truth, which they saw doubled,
and that the faithful might the better be confirmed in the truth, which they saw doubled,
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and as it were twice confirmed by the holy Ghost.
and as it were twice confirmed by the holy Ghost.
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But if this repetition bring also an exposition with it, who sees not the necessity and profit of it? What is there then to be learned by the expositiō? Namely that those words In the beginning, which were only in the 1. clause, are also to be referred to the second;
But if this repetition bring also an exposition with it, who sees not the necessity and profit of it? What is there then to be learned by the exposition? Namely that those words In the beginning, which were only in the 1. clause, Are also to be referred to the second;
cc-acp cs d n1 vvi av dt n1 p-acp pn31, r-crq vvz xx dt n1 cc n1 pp-f pn31? q-crq vbz a-acp av pc-acp vbi vvn p-acp dt n1? av cst d n2 p-acp dt n1, r-crq vbdr av-j p-acp dt crd n1, vbr av pc-acp vbi vvn p-acp dt ord;
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that we may knowe, that as the Word was in the beginning: so hee was with God in the beginning:
that we may know, that as the Word was in the beginning: so he was with God in the beginning:
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But this (to confesle the truth) is necessarily implied, and so easily to bee gathered out of the former verse, that I can hardly perswade my selfe, it should be the meaning of the holy Ghost to put vs in minde of any such obseruation, by repetition.
But this (to confesle the truth) is necessarily implied, and so Easily to be gathered out of the former verse, that I can hardly persuade my self, it should be the meaning of the holy Ghost to put us in mind of any such observation, by repetition.
cc-acp d (p-acp j dt n1) vbz av-j vvn, cc av av-j pc-acp vbi vvn av pp-f dt j n1, cst pns11 vmb av vvi po11 n1, pn31 vmd vbi dt n1 pp-f dt j n1 pc-acp vvi pno12 p-acp n1 pp-f d d n1, p-acp n1.
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For when he had said, that The VVord was in the beginning, and added presently, that The worde was with God, did he not plainly tell vs, That the VVord• was in the beginning with God? Surely the question was, where The VVord remained,
For when he had said, that The Word was in the beginning, and added presently, that The word was with God, did he not plainly tell us, That the VVord• was in the beginning with God? Surely the question was, where The Word remained,
p-acp c-crq pns31 vhd vvn, cst dt n1 vbds p-acp dt n1, cc vvd av-j, cst dt n1 vbds p-acp np1, vdd pns31 xx av-j vvi pno12, cst dt np1 vbds p-acp dt n1 p-acp np1? av-j dt n1 vbds, c-crq dt n1 vvd,
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or had his being, before, & in the creation of the world.
or had his being, before, & in the creation of the world.
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To which, the Euangelis• aunswers that He was with God. Whē was he with God? In the beginning,
To which, the Euangelis• answers that He was with God. When was he with God? In the beginning,
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when all things created, began, first to be.
when all things created, began, First to be.
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There is then no great likelyhood, that the reasō of this repetition was to teach vs that in the beginning must be added to the second clause, or vnderstood with it.
There is then no great likelihood, that the reason of this repetition was to teach us that in the beginning must be added to the second clause, or understood with it.
pc-acp vbz av dx j n1, cst dt n1 pp-f d n1 vbds pc-acp vvi pno12 d p-acp dt n1 vmb vbi vvn p-acp dt ord n1, cc vvd p-acp pn31.
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How much easier might it haue bin set down in the place, to which it properly belonged,
How much Easier might it have been Set down in the place, to which it properly belonged,
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if there had been any need thereof?
if there had been any need thereof?
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There is another coniecture somewhat more likely, that it was the purpose of the holy Ghost, to giue vs to vnderstand, that the Word, before the creation, was with God onely, and so continued,
There is Another conjecture somewhat more likely, that it was the purpose of the holy Ghost, to give us to understand, that the Word, before the creation, was with God only, and so continued,
pc-acp vbz j-jn n1 av av-dc j, cst pn31 vbds dt n1 pp-f dt j n1, pc-acp vvi pno12 pc-acp vvi, cst dt n1, p-acp dt n1, vbds p-acp np1 av-j, cc av vvd,
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though hee were not seene of men, till his incarnation. But this exposition also was needlesse.
though he were not seen of men, till his incarnation. But this exposition also was needless.
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For where could he be conceiv'd to be, but with God, when as there was nothing,
For where could he be conceived to be, but with God, when as there was nothing,
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but God? As for the time of his incarnation, the Euangelist signifies that afterward, where hee sayth, The VVord became flesh, and we sawe his glory.
but God? As for the time of his incarnation, the Evangelist signifies that afterwards, where he say, The Word became Flesh, and we saw his glory.
cc-acp np1? p-acp p-acp dt n1 pp-f po31 n1, dt np1 vvz cst av, c-crq pns31 vvz, dt n1 vvd n1, cc pns12 vvd po31 n1.
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Yea, the whole Gospel is well knowen to all men, to be nothing els, but an history of his comming into the world,
Yea, the Whole Gospel is well known to all men, to be nothing Else, but an history of his coming into the world,
uh, dt j-jn n1 vbz av vvn p-acp d n2, pc-acp vbi pix av, cc-acp dt n1 pp-f po31 n-vvg p-acp dt n1,
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and continuance there, till the time of his ascending vp to heauen. I would not trouble you with this diuersity of interpretations, but that I am desirous,
and Continuance there, till the time of his ascending up to heaven. I would not trouble you with this diversity of interpretations, but that I am desirous,
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now in the beginning, both to speake fully of such matters, as concerne the God-head of our Sauiour,
now in the beginning, both to speak Fully of such matters, as concern the Godhead of our Saviour,
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and the holy Trinity, and also to giue you som direction, by example, how to iudge of the expositions of Scripture.
and the holy Trinity, and also to give you Some direction, by Exampl, how to judge of the expositions of Scripture.
cc dt j np1, cc av pc-acp vvi pn22 d n1, p-acp n1, c-crq pc-acp vvi pp-f dt n2 pp-f n1.
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Let vs see now what new matter we may gather out of this verse, if it be not intended as a repetition.
Let us see now what new matter we may gather out of this verse, if it be not intended as a repetition.
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First, it serues to stop the mouthes of those Heretickes, who fondly and lewdly teach, that there are two Wordes: one which is indeed, as it were, in God;
First, it serves to stop the mouths of those Heretics, who fondly and lewdly teach, that there Are two Words: one which is indeed, as it were, in God;
ord, pn31 vvz pc-acp vvi dt n2 pp-f d n2, r-crq av-j cc av-j vvi, cst a-acp vbr crd n2: crd r-crq vbz av, c-acp pn31 vbdr, p-acp np1;
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the other without him, or not vnited to him. The former (say they) was not the Messiah, but the later:
the other without him, or not united to him. The former (say they) was not the Messiah, but the later:
dt j-jn p-acp pno31, cc xx vvn p-acp pno31. dt j (vvb pns32) vbds xx dt np1, cc-acp dt jc:
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and of the former, S. Iohn speaketh in the beginning of this Gospell. It is hard to say, whether this conceit be more blasphemous, or more absurd.
and of the former, S. John speaks in the beginning of this Gospel. It is hard to say, whither this conceit be more blasphemous, or more absurd.
cc pp-f dt j, n1 np1 vvz p-acp dt n-vvg pp-f d n1. pn31 vbz j pc-acp vvi, cs d n1 vbi av-dc j, cc av-dc j.
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What is it, but blasphemy, to denie, that our Sauiour is the same God with the Father? And what is more absurde,
What is it, but blasphemy, to deny, that our Saviour is the same God with the Father? And what is more absurd,
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then to dreame of two Words, without anie inkling of such a matter giuen by the Euangelist? or to imagine, that the word, here spoken of, • not the same, that afterward became flesh? First, this •erse is apparantly of the same Word, that was descri•ed in the former:
then to dream of two Words, without any inkling of such a matter given by the Evangelist? or to imagine, that the word, Here spoken of, • not the same, that afterwards became Flesh? First, this •erse is apparently of the same Word, that was descri•ed in the former:
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as if the Euangelist had sayd, This •ord, which I have auouched to have been in the beginning, •o haue been with God,
as if the Evangelist had said, This •ord, which I have avouched to have been in the beginning, •o have been with God,
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and to be God, this same word was in the beginning with God. and to be God, this same word was in the beginning with God.
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Is there any least signification here of any Word, but one? what followes? By it were all things made. By what? By the Word.
Is there any least signification Here of any Word, but one? what follows? By it were all things made. By what? By the Word.
vbz a-acp d ds n1 av pp-f d n1, cc-acp crd? q-crq vvz? p-acp pn31 vbdr d n2 vvn. p-acp q-crq? p-acp dt n1.
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What word, but that which was mentioned before? For, to what else can it possibly be referred? Let vs goe forwarde.
What word, but that which was mentioned before? For, to what Else can it possibly be referred? Let us go forward.
q-crq n1, cc-acp cst r-crq vbds vvn a-acp? p-acp, p-acp r-crq av vmb pn31 av-j vbi vvn? vvb pno12 vvi av-j.
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In it was life, and so to the sixt verse.In it was life, and so to the sixt verse.
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Who sees not, that the Euangelist continues his speech of the same Word? Then followes Iohn the Baptists testimony:
Who sees not, that the Evangelist continues his speech of the same Word? Then follows John the Baptists testimony:
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Of whom, but the same Word, the light of men, as before ver. 4. who is afterward called the true light. What need more words? his intertainement, hee had by men, is shewed,
Of whom, but the same Word, the Light of men, as before ver. 4. who is afterwards called the true Light. What need more words? his entertainment, he had by men, is showed,
pp-f r-crq, p-acp dt d n1, dt n1 pp-f n2, c-acp p-acp fw-la. crd q-crq vbz av vvn dt j n1. q-crq n1 dc n2? po31 n1, pns31 vhd p-acp n2, vbz vvn,
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and the honour they haue, that receiue him by faith, described.
and the honour they have, that receive him by faith, described.
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From which, the Euangelist passeth to the incarnation of (why should I doubt to say so?) the same Word.
From which, the Evangelist passes to the incarnation of (why should I doubt to say so?) the same Word.
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And the VVord (saith he) became flesh. Be not so vnreasonable, as to imagin, that the holy Ghost would make a discourse in so many verses of one Word,And the Word (Says he) became Flesh. Be not so unreasonable, as to imagine, that the holy Ghost would make a discourse in so many Verses of one Word,
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and vpon a sodaine fal into a new matter of an other Word, neuer heard of, neuer thought of before.
and upon a sudden fall into a new matter of an other Word, never herd of, never Thought of before.
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Tell mee, I pray you, if you can, to what purpose all the forme• speech was,
Tell me, I pray you, if you can, to what purpose all the forme• speech was,
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if our Euangelist now first begin to write of him whome only his Gospell dooth concerne.
if our Evangelist now First begin to write of him whom only his Gospel doth concern.
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But what doe I spend time in refuting such absurdities? It is one and the same Word, that was in the beginning with God,
But what do I spend time in refuting such absurdities? It is one and the same Word, that was in the beginning with God,
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& that, in due time, took flesh of the blessed Virgin Mary his mother. But these heretickes make shewe of proofe, for that they say;
& that, in due time, took Flesh of the blessed Virgae Marry his mother. But these Heretics make show of proof, for that they say;
cc cst, p-acp j-jn n1, vvd n1 pp-f dt j-vvn n1 uh po31 n1. p-acp d n2 vvb n1 pp-f n1, c-acp cst pns32 vvb;
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as if they were blasphemous with reason. If Christ (say they) be that Word of the Father;
as if they were blasphemous with reason. If christ (say they) be that Word of the Father;
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since the Father and the Word are of the same substance, the Father also must be the word.
since the Father and the Word Are of the same substance, the Father also must be the word.
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First this makes no more against our Sauiours being the Word, then against the the other Word, which you fancy to your selues.
First this makes no more against our Saviour's being the Word, then against the the other Word, which you fancy to your selves.
ord d vvz av-dx dc p-acp po12 ng1 n1 dt n1, av p-acp dt dt j-jn n1, r-crq pn22 vvb p-acp po22 n2.
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For the Father, and that Word also, by the like reason, must be one word, because they are one in substance, that is one God, and yet not one Word;
For the Father, and that Word also, by the like reason, must be one word, Because they Are one in substance, that is one God, and yet not one Word;
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because to bee the word, is a propertie belonging to the person, not to the nature or substance of God;
Because to be the word, is a property belonging to the person, not to the nature or substance of God;
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as it shall appeare God willing, when I handle the Doctrine of the Trinitie.
as it shall appear God willing, when I handle the Doctrine of the Trinity.
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They add, that the word being as it were made by speaking, must needes differ from the word which is spoken,
They add, that the word being as it were made by speaking, must needs differ from the word which is spoken,
pns32 vvb, cst dt n1 vbg p-acp pn31 vbdr vvn p-acp vvg, vmb av vvi p-acp dt n1 r-crq vbz vvn,
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for the making or producing of it;
for the making or producing of it;
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wilfully refusing to vnderstand, that although the act of speaking, and the word that is spoken be distinct, each from other;
wilfully refusing to understand, that although the act of speaking, and the word that is spoken be distinct, each from other;
av-j vvg pc-acp vvi, cst cs dt n1 pp-f vvg, cc dt n1 cst vbz vvn vbb j, d p-acp n-jn;
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yet there are not two Words, but one; namely that which is formed by speaking. The Father doth not speake one word, by which the second is framed;
yet there Are not two Words, but one; namely that which is formed by speaking. The Father does not speak one word, by which the second is framed;
av a-acp vbr xx crd n2, cc-acp pi; av cst r-crq vbz vvn p-acp vvg. dt n1 vdz xx vvi crd n1, p-acp r-crq dt ord vbz vvn;
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but by speaking frames, & begets the Word.
but by speaking frames, & begets the Word.
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Lastly whereas they tel vs, that the word, which our Sauiour saith hee kept, and which the Iewes heard of him, was not all one with Christ himselfe, they say true, but nothing to purpose.
Lastly whereas they tell us, that the word, which our Saviour Says he kept, and which the Iewes herd of him, was not all one with christ himself, they say true, but nothing to purpose.
ord cs pns32 vvb pno12, cst dt n1, r-crq po12 n1 vvz pns31 vvd, cc r-crq dt np2 n1 pp-f pno31, vbds xx d pi p-acp np1 px31, pns32 vvb j, cc-acp pix p-acp n1.
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For that worde was not any thing vnited in nature to God, but the Cōmandemēt of God, which is ordinarily in the Scripture called the word of God.
For that word was not any thing united in nature to God, but the Commandment of God, which is ordinarily in the Scripture called the word of God.
p-acp d n1 vbds xx d n1 vvn p-acp n1 p-acp np1, cc-acp dt n1 pp-f np1, r-crq vbz av-j p-acp dt n1 vvd dt n1 pp-f np1.
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As for their grosse & absurd conceite, that the Word meant by our Sauiour in such speeches of his, should be I knowe not what speaking in him,
As for their gross & absurd conceit, that the Word meant by our Saviour in such Speeches of his, should be I know not what speaking in him,
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as it were a spirit in a body possessed, it is fitter to be laught at, then laboured against.
as it were a Spirit in a body possessed, it is fitter to be laughed At, then laboured against.
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For how is our Sauiour Christ said, to keepe the worde of God, which is the place which these fonde Heretikes bring? By hauing it shut vp within him,
For how is our Saviour christ said, to keep the word of God, which is the place which these fond Heretics bring? By having it shut up within him,
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as it were in prison? & not rather by remembring, and dooing that, which God enioyneth? The other place they alleage is no lesse absurd.
as it were in prison? & not rather by remembering, and doing that, which God enjoineth? The other place they allege is no less absurd.
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The word, that yee heare, is not mine, but the Fathers that sent me. The word, that ye hear, is not mine, but the Father's that sent me.
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Is it not euident, that our Sauiour means the word spokē, the word that I speak? So spake he before.
Is it not evident, that our Saviour means the word spoken, the word that I speak? So spoke he before.
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If any mā will loue me, he wil keepe my word. If any man will love me, he will keep my word.
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And immediatly before the words, they bring, Hee that loueth me not, keepeth not my word;
And immediately before the words, they bring, He that loves me not, Keepeth not my word;
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then followeth, And that word, which you heare, is not mine. Hee should rather haue said in your sense.
then follows, And that word, which you hear, is not mine. He should rather have said in your sense.
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And it is I, that you heare speaking. And it is I, that you hear speaking.
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But to conclude this point, that which our Sauior saith here of the word, he speaks in another place of his doctrine.
But to conclude this point, that which our Saviour Says Here of the word, he speaks in Another place of his Doctrine.
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My doctrine is not mine, but his that sent me. Thus much and indeed too much for this sottish heresie. My Doctrine is not mine, but his that sent me. Thus much and indeed too much for this sottish heresy.
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It is also gathered from hence by some, that the word is coeternall or equal to the Father in eternity.
It is also gathered from hence by Some, that the word is coeternal or equal to the Father in eternity.
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A doctrin very true, & needfull to be knowne;
A Doctrine very true, & needful to be known;
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but such as was signified before, when it was said that The VVord was in the beginning, & that it was with God. Neither doth the beginning, in this or the former clause note eternity,
but such as was signified before, when it was said that The Word was in the beginning, & that it was with God. Neither does the beginning, in this or the former clause note eternity,
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but the time, when all things began to be created.
but the time, when all things began to be created.
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Wherfore to shut vp the interpretation of this verse with shewing what I concei•e to be intended in it, by the holy ghost;
Wherefore to shut up the Interpretation of this verse with showing what I concei•e to be intended in it, by the holy ghost;
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I am perswaded, that the purpose of the Evangelist was to repeate that, which in the former verse he had deliuered.
I am persuaded, that the purpose of the Evangelist was to repeat that, which in the former verse he had Delivered.
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For if he had meāt to add a fourth point of the like kind to the other 3;
For if he had meant to add a fourth point of the like kind to the other 3;
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in all liklyhood, he would haue continued the same manner of writing, by coupling this to that, which went before, and haue said;
in all liklyhood, he would have continued the same manner of writing, by coupling this to that, which went before, and have said;
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And this was in the beginning with God. If any man obiect, that he doth not so in that which followeth:And this was in the beginning with God. If any man Object, that he does not so in that which follows:
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he is already answered, that in the next words the Evangelist comes to a new kinde of argument, wherby he proues that, which before hee had avoucht:
he is already answered, that in the next words the Evangelist comes to a new kind of argument, whereby he Proves that, which before he had avouched:
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namely that the word was in the beginning, & was God, At the least he describes the Word by outward effects towards the creatures, not by his owne nature or properties.
namely that the word was in the beginning, & was God, At the least he describes the Word by outward effects towards the creatures, not by his own nature or properties.
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Neither is this a bare repetition, but a plainer instruction for the simplest, that they may •ssure thēselues, that the Word was in the beginning with God.
Neither is this a bore repetition, but a plainer instruction for the simplest, that they may •ssure themselves, that the Word was in the beginning with God.
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I graunt so much was implied before: but not exprest to euery mans capacity.
I grant so much was implied before: but not expressed to every men capacity.
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Here the Evangelist speaketh so, that all may vnderstād him, & giues directiō for the interpreting of that clause, The VVord was with God.
Here the Evangelist speaks so, that all may understand him, & gives direction for the interpreting of that clause, The Word was with God.
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When was the Word with God? In the beginning. When as yet there was neither time,
When was the Word with God? In the beginning. When as yet there was neither time,
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nor place, euen then had the Word his being with God.
nor place, even then had the Word his being with God.
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I would gladly adde to all this, that, which is obseru'd by some, as I perswade my selfe, not without great likelihood:
I would gladly add to all this, that, which is observed by Some, as I persuade my self, not without great likelihood:
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that the Euangelist by his repetition, would, farther giue vs to vnderstand, that The VVord, not only, was in the beginning, but was then with God a worker in the creation of all things.
that the Evangelist by his repetition, would, farther give us to understand, that The Word, not only, was in the beginning, but was then with God a worker in the creation of all things.
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The ground of this interpretation, is taken from that place in the Prouerbs, where this same Word is described by the name of wisdom.
The ground of this Interpretation, is taken from that place in the Proverbs, where this same Word is described by the name of Wisdom.
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There first his eternal Being is described, The Lord possessed me in the beginning of his waie.
There First his Eternal Being is described, The Lord possessed me in the beginning of his Way.
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I was before his works of old:
I was before his works of old:
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I was set-vp from euerlasting, &c. This description is continued to the end of ver. 26. In the 27. the holy Ghost proceeds to shew vs, that the same wisdome was with God, as a nourisher, when hee prepared the heauens,
I was setup from everlasting, etc. This description is continued to the end of ver. 26. In the 27. the holy Ghost proceeds to show us, that the same Wisdom was with God, as a nourisher, when he prepared the heavens,
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when he set the compasse vpon the deep &c. Yea, it may be somewhat more particularly applyed;when he Set the compass upon the deep etc. Yea, it may be somewhat more particularly applied;
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Salomon sayth, when he prepared the heauens, I was there. To that answereth this of our Euangelist;Solomon say, when he prepared the heavens, I was there. To that Answers this of our Evangelist;
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This was in the beginning with God. This was in the beginning with God.
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His nourishing as some expound it, his creating or ordering of all things, the holy Ghost heere expresseth at large, in the words following, By him were al things made.
His nourishing as Some expound it, his creating or ordering of all things, the holy Ghost Here Expresses At large, in the words following, By him were all things made.
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The conference of these two places seemes to warrant this exposition, as we haue seene. I wil not striue much about it;
The conference of these two places seems to warrant this exposition, as we have seen. I will not strive much about it;
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so wee apply this repetition to the strengthening of our fayth.
so we apply this repetition to the strengthening of our faith.
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Concerning our Sauiour Christs eternall God-head, doubtlesse we attaine to the principall thing intended by the holy Ghost.
Concerning our Saviour Christ Eternal Godhead, doubtless we attain to the principal thing intended by the holy Ghost.
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And of that point, what Christian can doubt, though he would neuer so faine? Dost thou not perceiue, that the holie Euangelist deliuers it with aduise and deliberation? It is not a matter, that hee hits vpon,
And of that point, what Christian can doubt, though he would never so feign? Dost thou not perceive, that the holy Evangelist delivers it with advise and deliberation? It is not a matter, that he hits upon,
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but a point chosen by him, to begin his Gospell withal. It slips not from him at vnawares:
but a point chosen by him, to begin his Gospel withal. It slips not from him At unawares:
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but is repeated, vpon good aduisement.
but is repeated, upon good advisement.
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Certainly this doubling of the point, makes it manifest, that the holy ghost would haue vs view and consider it throughly on al sides.
Certainly this doubling of the point, makes it manifest, that the holy ghost would have us view and Consider it thoroughly on all sides.
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It is neither of small importance, that it need not to be learned; nor easie to be beleeued, that it need not to be taught but once.
It is neither of small importance, that it need not to be learned; nor easy to be believed, that it need not to be taught but once.
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Wherefore is it propounded, and repeated, but that it might be vnderstood, and remembred? Vnderstood, that no hereticks deceiue vs;
Wherefore is it propounded, and repeated, but that it might be understood, and remembered? Understood, that no Heretics deceive us;
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remembred, that our hearts faynt not: Hee, that is God Almighty hath redeemed vs:
remembered, that our hearts faint not: He, that is God Almighty hath redeemed us:
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who shall bee able to hold vs Captiues? Let vs not be afraid to defye sin, hel, death and the deuil himselfe? God is on our side:
who shall be able to hold us Captives? Let us not be afraid to defy since, hell, death and the Devil himself? God is on our side:
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who can be against vs?
who can be against us?
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Hauing thus expounded these two verses, and finding in them some poynts, which concerne the admirarable Doctrin of the most glorious, and holy Trinity;
Having thus expounded these two Verses, and finding in them Some points, which concern the admirarable Doctrine of the most glorious, and holy Trinity;
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so many things also, beeing spoken euery where, in this gospel, of the Father, the Son, and the holy Spirit:
so many things also, being spoken every where, in this gospel, of the Father, the Son, and the holy Spirit:
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I haue thought it necessarie, both sor your instruction, and the discharge of my dutie, to bestow the rest of this hower in opening that blessed mystery.
I have Thought it necessary, both sor your instruction, and the discharge of my duty, to bestow the rest of this hour in opening that blessed mystery.
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Wherein (according to the example of our Euangelist, & the whole course of the scripture) I will content my selfe with the Euidence of the word, without the curiosity of schoole diuinity.
Wherein (according to the Exampl of our Evangelist, & the Whole course of the scripture) I will content my self with the Evidence of the word, without the curiosity of school divinity.
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It shall be sufficient for vs vnderstand, that the scripture affirmeth, that there is one God,
It shall be sufficient for us understand, that the scripture Affirmeth, that there is one God,
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and three persons, though we can see no reason how it can be so:
and three Persons, though we can see no reason how it can be so:
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And farder, in shewing that the three persons are indeed distinct one from another, and not diuers respects of one and the same.
And farther, in showing that the three Persons Are indeed distinct one from Another, and not diverse respects of one and the same.
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I will not stand vpon their nature in themselues, so much as vpon those effects, which beeing ascrib'd to them in the Scripture, cannot,
I will not stand upon their nature in themselves, so much as upon those effects, which being ascribed to them in the Scripture, cannot,
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as in shall appeare, bee performed by anie one person.
as in shall appear, be performed by any one person.
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Our Euangelist deliuers the point of our Sauiours diuine nature in a few words here in the beginning of the Gospell.
Our Evangelist delivers the point of our Saviour's divine nature in a few words Here in the beginning of the Gospel.
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Hee proues it at large by many wonderfull works of his, through the whole course of his writing.
He Proves it At large by many wonderful works of his, through the Whole course of his writing.
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This shal be my example and warrant.
This shall be my Exampl and warrant.
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Yet I would not haue any man think, that I either condemne their paines and care, who haue laboured to explaine these mysteries, by the light of reason,
Yet I would not have any man think, that I either condemn their pains and care, who have laboured to explain these Mysteres, by the Light of reason,
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or affirme, that the points themselues cannot stand with reason. They are indeed aboue reason, but yet not against reason.
or affirm, that the points themselves cannot stand with reason. They Are indeed above reason, but yet not against reason.
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As the light of nature, cannot discerne them: so it cannot disproue thē.
As the Light of nature, cannot discern them: so it cannot disprove them.
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And the chiefe end of them, that endeuoured to discusse these maters, in some sort by reason, was rather to stop their mouths, that would not beleeue, thē to inforce thē to beleeue.
And the chief end of them, that endeavoured to discuss these maters, in Some sort by reason, was rather to stop their mouths, that would not believe, them to enforce them to believe.
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Now this course, in this place and auditorie (I trust) is needlesse; I am sure with the greatest part it would be bootlesse.
Now this course, in this place and auditory (I trust) is needless; I am sure with the greatest part it would be bootless.
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For how many, or rather how few are there heere present, that are able to examine;
For how many, or rather how few Are there Here present, that Are able to examine;
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or conceiue the subtill arguments that haue been deuised, and vsed in these questions? Neither are wee to settle our faith by the waight of humane reason,
or conceive the subtle Arguments that have been devised, and used in these questions? Neither Are we to settle our faith by the weight of humane reason,
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but to ground it vpon diuine authority. Now to the matter. Wherein, that I may proceede the more orderly, and be the more easily vnderstood;
but to ground it upon divine Authority. Now to the matter. Wherein, that I may proceed the more orderly, and be the more Easily understood;
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First I will speake of the vnity of the godhead, that there is but one God;
First I will speak of the unity of the godhead, that there is but one God;
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Secondly of the Trinity of the persons. Where, the first poynt must be to proue, that there are three persons;
Secondly of the Trinity of the Persons. Where, the First point must be to prove, that there Are three Persons;
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the second, to shew how they are distinguisht one from an other.
the second, to show how they Are distinguished one from an other.
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And because there is in our Church seruice a treatise to this purpose, knowne in part to all, that are present, commonly called the Creed of Athanasius, who like a valiant champion maintein'd the godhead of Christ, against the Assaults of Arius, I will referre you from point to point to that discourse.
And Because there is in our Church service a treatise to this purpose, known in part to all, that Are present, commonly called the Creed of Athanasius, who like a valiant champion maintained the godhead of christ, against the Assaults of Arius, I will refer you from point to point to that discourse.
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That there is but one God, the same one God witnesseth himselfe in scripture. I am the Lord thy God, thou shalt haue none other Gods but me.
That there is but one God, the same one God Witnesseth himself in scripture. I am the Lord thy God, thou shalt have none other God's but me.
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Which is not ambitiously spoken, as if some one God would haue the honor frō all the rest;
Which is not ambitiously spoken, as if Some one God would have the honour from all the rest;
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but enioyned with authority by him who onely had right to claime such preheminence.
but enjoined with Authority by him who only had right to claim such pre-eminence.
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Els, neither had he done done iustly, that gaue this charge (and how should he be conceiu'd to be God, that is knowne to be vniust) and the Iewes to whom he gaue it, should haue hurt themselues as much, by displeasing all the other Gods, whom they refused to acknowledge,
Else, neither had he done done justly, that gave this charge (and how should he be conceived to be God, that is known to be unjust) and the Iewes to whom he gave it, should have hurt themselves as much, by displeasing all the other God's, whom they refused to acknowledge,
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as help themselues by pleasing that one, whome they did acknowledge.
as help themselves by pleasing that one, whom they did acknowledge.
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Vnlesle perhaps wee may ridiculously think, that for quietnes sake, the other Gods were content to put vp this iniury,
Vnlesle perhaps we may ridiculously think, that for quietness sake, the other God's were content to put up this injury,
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or that they were all agreed to part stakes, as the heathen absurdly feyne of their three Gods. Whereof Iupiter the eldest took heauen for his share, Neptune the second got the gouernment of the Sea,
or that they were all agreed to part stakes, as the heathen absurdly feyne of their three God's Whereof Iupiter the eldest took heaven for his share, Neptune the second god the government of the Sea,
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and Pluto the yongest, rather then he would sit out quite, was content to play small game (as we say) and to take Hell for his part rather then nothing.
and Pluto the youngest, rather then he would fit out quite, was content to play small game (as we say) and to take Hell for his part rather then nothing.
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These are liker fancies of men in a dreame, then discourses of learned writers. And yet neither could these three brothers well agree at all times:
These Are liker fancies of men in a dream, then discourses of learned writers. And yet neither could these three Brother's well agree At all times:
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and to say the truth, Iupiter, whom the other two aknowledged for their Soueraign, was the onely God, in the Iudgement of the heathen.
and to say the truth, Iupiter, whom the other two acknowledged for their Sovereign, was the only God, in the Judgement of the heathen.
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But whatsoeuer they imagined, wee are sure our God doth so speake of himselfe, Behold now: for I am he,
But whatsoever they imagined, we Are sure our God does so speak of himself, Behold now: for I am he,
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and there is no Gods with me. That appeares by the effects; I kill (saith he) & giue life, I wound and I make whole. and there is no God's with me. That appears by the effects; I kill (Says he) & give life, I wound and I make Whole.
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Are not these the works of god? In whose hāds are death & life,
are not these the works of god? In whose hands Are death & life,
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but in Gods? But hath this God only that power? Are there not other, that haue it, aswell as he? No sure: as himselfe addeth;
but in God's? But hath this God only that power? are there not other, that have it, aswell as he? No sure: as himself adds;
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There is none that can deliuer out of my hands. Thus he speaketh of himselfe: thus the prophet Moses that talked with him face to face, speaketh of him;
There is none that can deliver out of my hands. Thus he speaks of himself: thus the Prophet Moses that talked with him face to face, speaks of him;
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Vnto thee it was shew'd (saith Moses to I srael) that thou mightst knowe that the Lord hee is God, Unto thee it was showed (Says Moses to I srael) that thou Mightest know that the Lord he is God,
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and that there is none other, but hee alone. And afterward:and that there is none other, but he alone. And afterwards:
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Vnderstand v. 39. therfore this day, and consider in thy heart, that the Lord, he is God, in heauen aboue, Understand v. 39. Therefore this day, and Consider in thy heart, that the Lord, he is God, in heaven above,
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and vpon the earth beneath, there is none other. I might recken vp many like testimonies.and upon the earth beneath, there is none other. I might reckon up many like testimonies.
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But whom will not these content, if enough will content him?
But whom will not these content, if enough will content him?
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Will any foolish blasphemer now except against these proofes, as if they were to be vnderstood of the general nature of God, not of any one, who onely is God? how fond and absurd must such an exception needs bee!
Will any foolish blasphemer now except against these proofs, as if they were to be understood of the general nature of God, not of any one, who only is God? how found and absurd must such an exception needs be!
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seeing all men know by reason, that generalls haue not any reall being, diuers from the specials,
seeing all men know by reason, that generals have not any real being, diverse from the specials,
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or species, nor can be said to perform any particular action.
or species, nor can be said to perform any particular actium.
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For example (to make the matter as plaine as I can) Man, as it signifieth that nature, which is common,
For Exampl (to make the matter as plain as I can) Man, as it signifies that nature, which is Common,
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or generall to euery seuerall man, is not any thing subsisting by itselfe, but hath it whole being in the particulars of that kind.
or general to every several man, is not any thing subsisting by itself, but hath it Whole being in the particulars of that kind.
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Therefore also it cannot be said, that the generall nature of man doth reason or speake;
Therefore also it cannot be said, that the general nature of man does reason or speak;
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but that this, or that man doth so. But God saith, I kill & giue life:
but that this, or that man does so. But God Says, I kill & give life:
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neither can the general nature, which is leudly & absurdly conceiv'd, say truely of itselfe; Behold I am hee, and there are no gods with me;
neither can the general nature, which is lewdly & absurdly conceived, say truly of itself; Behold I am he, and there Are no God's with me;
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neither were such a speech to any purpose or of any vse:
neither were such a speech to any purpose or of any use:
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as if it were to bee thought that any man could imagin, that there are more,
as if it were to be Thought that any man could imagine, that there Are more,
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then one general nature of any one kinde. There is then but one God only.
then one general nature of any one kind. There is then but one God only.
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For if there were more, God could not say, there are no more: euen as Adam, after Caine and Abel were borne, could not affirme, That he alone was man,
For if there were more, God could not say, there Are no more: even as Adam, After Cain and Abel were born, could not affirm, That he alone was man,
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and that there was none beside him.
and that there was none beside him.
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The same trueth is confirmed in the new Testament by the Apostle Paule; We know (saith he) that an Idol is nothing in the world,
The same truth is confirmed in the new Testament by the Apostle Paul; We know (Says he) that an Idol is nothing in the world,
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and that there is none other God, but one. As if he should haue said: Howsoeuer there are diuers idols, of this, and that shape, men idols and women Idols;and that there is none other God, but one. As if he should have said: Howsoever there Are diverse Idols, of this, and that shape, men Idols and women Idols;
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yet we know there are no such diuine powers in the world, as these (according to the fancy of men) represent;
yet we know there Are no such divine Powers in the world, as these (according to the fancy of men) represent;
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yea we are are sure, there is but one God. The heathen indeed haue many, whom they call God and Lord:
yea we Are Are sure, there is but one God. The heathen indeed have many, whom they call God and Lord:
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but to vs, that vnderstand the truth, there is but one God. So doth the Scripture euerie where speake of God, as of one; but to us, that understand the truth, there is but one God. So does the Scripture every where speak of God, as of one;
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When they knew God, they glorified him not as God. The glorie of the incorruptible God. When they knew God, they glorified him not as God. The glory of the incorruptible God.
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What shal I need to heape vp many testimonies, in a case, that is not doubtfull? All the wise and learned, both Christians, Iewes,
What shall I need to heap up many testimonies, in a case, that is not doubtful? All the wise and learned, both Christians, Iewes,
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& Heathen, agree with one consent, that there cannot be any more, then one God.
& Heathen, agree with one consent, that there cannot be any more, then one God.
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All this notwithstanding, wee finde that in the Scrip•ure there are more then one, that are sayde to bee God First, there is one called the Father, whom al men acknowledge to be God;
All this notwithstanding, we find that in the Scrip•ure there Are more then one, that Are said to be God First, there is one called the Father, whom all men acknowledge to be God;
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Grace be with you, and peace from God our Father. To vs there is but one God, which is the Father. Grace be with you, and peace from God our Father. To us there is but one God, which is the Father.
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Blessed bee God, euen the Father of our Lord Iesu Christ. Blessed be God, even the Father of our Lord Iesu christ.
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Secondly, as I shewed before, Iesus Christ, or the Word, is also vouched to bee God.
Secondly, as I showed before, Iesus christ, or the Word, is also vouched to be God.
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In the former verse The word was God. Christ is God ouer all, belssed for euer Thirdly, it is manifest, in the same Scripture, that the holy Ghost, in like sort, is God.
In the former verse The word was God. christ is God over all, belssed for ever Thirdly, it is manifest, in the same Scripture, that the holy Ghost, in like sort, is God.
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For although there be no• one place, wherein hee is so tearmed by name: yet the comparing of one text with another, puts the matter out of question.
For although there be no• one place, wherein he is so termed by name: yet the comparing of one text with Another, puts the matter out of question.
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The Lord saith to the people of Israell, that if there be a Prophet amongst them, he, the Lord, wil appear to him in a vision, he will talke with him in a dreame.
The Lord Says to the people of Israel, that if there be a Prophet among them, he, the Lord, will appear to him in a vision, he will talk with him in a dream.
dt n1 vvz p-acp dt n1 pp-f np1, cst cs pc-acp vbi dt n1 p-acp pno32, pns31, dt n1, vmb vvi p-acp pno31 p-acp dt n1, pns31 vmb vvi p-acp pno31 p-acp dt n1.
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It was the Lord therefore that spake in and by the Prophets This Lord saith Saint Peter, was the spirit. The spirit testified before of Christ.
It was the Lord Therefore that spoke in and by the prophets This Lord Says Saint Peter, was the Spirit. The Spirit testified before of christ.
pn31 vbds dt n1 av cst vvd p-acp cc p-acp dt n2 d n1 vvz n1 np1, vbds dt n1. dt n1 vvd a-acp pp-f np1.
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Prophecie came not in olde time by the will of man: but holy men of God, spake, as they were moued by the holy Ghost. Prophecy Come not in old time by the will of man: but holy men of God, spoke, as they were moved by the holy Ghost.
n1 vvd xx p-acp j n1 p-acp dt n1 pp-f n1: cc-acp j n2 pp-f np1, vvd, c-acp pns32 vbdr vvn p-acp dt j n1.
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So God is said to bee hee that spake by the mouth of Dauid: and the same God it tearmed the holy Ghost in an other place.
So God is said to be he that spoke by the Mouth of David: and the same God it termed the holy Ghost in an other place.
av np1 vbz vvn pc-acp vbi pns31 cst vvd p-acp dt n1 pp-f np1: cc dt d n1 pn31 vvd dt j n1 p-acp dt j-jn n1.
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1572
It is welknown that euerie where in the olde Testament the Iewes are accused resisting God.
It is welknown that every where in the old Testament the Iewes Are accused resisting God.
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That, Stephen expoundeth of the holy Ghost: O yee of vncircumcised harts, and eares, ye haue alwaies resisted the holy ghost;
That, Stephen expoundeth of the holy Ghost: Oh ye of uncircumcised hearts, and ears, you have always resisted the holy ghost;
cst, np1 vvz pp-f dt j n1: uh pn22 pp-f j n2, cc n2, pn22 vhb av vvn dt j n1;
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as your fathers, so you If then there bee but one God and •et three distinct one from another, be euerie one of them God;as your Father's, so you If then there be but one God and •et three distinct one from Another, be every one of them God;
c-acp po22 n2, av pn22 cs av pc-acp vbi p-acp crd np1 cc vvi crd j crd p-acp n-jn, vbb d crd pp-f pno32 np1;
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how can it be denied, that there are three persons, the Father, the Sonne, and the holy Ghost.
how can it be denied, that there Are three Persons, the Father, the Son, and the holy Ghost.
q-crq vmb pn31 vbi vvn, cst a-acp vbr crd n2, dt n1, dt n1, cc dt j n1.
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To this, the beginning as it were of our Profession leades vs, when wee are baptised in or into the name of the Father,
To this, the beginning as it were of our Profession leads us, when we Are baptised in or into the name of the Father,
p-acp d, dt n1 c-acp pn31 vbdr pp-f po12 n1 vvz pno12, c-crq pns12 vbr j-vvn p-acp cc p-acp dt n1 pp-f dt n1,
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and of the Sonne and of the holy Ghost. Now for the better conceiuing of this great mysterie, touching the three persons:and of the Son and of the holy Ghost. Now for the better conceiving of this great mystery, touching the three Persons:
cc pp-f dt n1 cc pp-f dt j n1. av p-acp dt av-jc vvg pp-f d j n1, vvg dt crd n2:
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it is necessarie for vs to vnderstand, what a person is;
it is necessary for us to understand, what a person is;
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1579
And then wee shall the more easily perceiue, that euerie one of the three is a person.
And then we shall the more Easily perceive, that every one of the three is a person.
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And here, if I should stand curiously to deliuer an exact definition of the thing,
And Here, if I should stand curiously to deliver an exact definition of the thing,
cc av, cs pns11 vmd vvi av-j pc-acp vvi dt j n1 pp-f dt n1,
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and tell you that a Person is an indiuiduall •ubsistence in an intellectuall nature, or a seuerall or singular thing, that subsisteth by it selfe, in a nature indued with vnderstanding;
and tell you that a Person is an Individu •ubsistence in an intellectual nature, or a several or singular thing, that subsisteth by it self, in a nature endued with understanding;
cc vvb pn22 d dt n1 vbz dt j-jn n1 p-acp dt j n1, cc dt j cc j n1, cst vvz p-acp pn31 n1, p-acp dt n1 vvn p-acp n1;
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I should either leaue you more vncertaine, then I found you, or bestowe more time in expounding the wordes,
I should either leave you more uncertain, then I found you, or bestow more time in expounding the words,
pns11 vmd d vvi pn22 av-dc j, cs pns11 vvd pn22, cc vvi dc n1 p-acp vvg dt n2,
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then shall neede (I hope) to make you discerne of the matter it selfe.
then shall need (I hope) to make you discern of the matter it self.
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Wherefore (to speake plainely, rather then artificially) it may please you first to bee perswaded, that although the word person, bee not in the Scripture applyed to the Father the Sonne, and the holy Ghost:
Wherefore (to speak plainly, rather then artificially) it may please you First to be persuaded, that although the word person, be not in the Scripture applied to the Father the Son, and the holy Ghost:
q-crq (pc-acp vvi av-j, av-c av av-j) pn31 vmb vvi pn22 ord pc-acp vbi vvn, cst cs dt n1 n1, vbb xx p-acp dt n1 vvd p-acp dt n1 dt n1, cc dt j n1:
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yet euerie one of them is so described therein, that wee may, and must needes conceiue him to bee a person, according as wee vnderstand the word.
yet every one of them is so described therein, that we may, and must needs conceive him to be a person, according as we understand the word.
av d crd pp-f pno32 vbz av vvn av, cst pns12 vmb, cc vmb av vvi pno31 pc-acp vbi dt n1, vvg c-acp pns12 vvb dt n1.
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First, who knowes not, that there is no person. but where there is a nature, that hath reason and vnderstanding.
First, who knows not, that there is no person. but where there is a nature, that hath reason and understanding.
ord, r-crq vvz xx, cst pc-acp vbz dx n1. cc-acp c-crq pc-acp vbz dt n1, cst vhz n1 cc n1.
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For no man euer calles any creature, that is not indued with reason; by the name of a person.
For no man ever calls any creature, that is not endued with reason; by the name of a person.
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Who will, or may say of tenne or twentie Lions, Horses, Oxen, Apes, or any creatures of the like kinde, that there are tenne or twentie persons? For example,
Who will, or may say of tenne or twentie Lions, Horses, Oxen, Apes, or any creatures of the like kind, that there Are tenne or twentie Persons? For Exampl,
q-crq vmb, cc vmb vvi pp-f crd cc crd n2, n2, n2, n2, cc d n2 pp-f dt j n1, cst a-acp vbr crd cc crd n2? p-acp n1,
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if wee haue a denne, or a stall, that will receiue tenne Lions, or tenne Oxen:
if we have a den, or a stall, that will receive tenne Lions, or tenne Oxen:
cs pns12 vhb dt n1, cc dt n1, cst vmb vvi crd n2, cc crd n2:
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no man will say, such a denne or stall will holde tenne persons.
no man will say, such a den or stall will hold tenne Persons.
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1591
But if there bee a Table, whereat tenne men may sit, it is an vsuall speech, to say, it will holde tenne persons.
But if there be a Table, whereat tenne men may fit, it is an usual speech, to say, it will hold tenne Persons.
p-acp cs pc-acp vbi dt n1, c-crq crd n2 vmb vvi, pn31 vbz dt j n1, pc-acp vvi, pn31 vmb vvi crd n2.
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1592
So that first to the being of a Person, it is necessary, that the thing, which wee call a Person, bee by nature indued with reason:
So that First to the being of a Person, it is necessary, that the thing, which we call a Person, be by nature endued with reason:
av cst ord p-acp dt vbg pp-f dt n1, pn31 vbz j, cst dt n1, r-crq pns12 vvb dt n1, vbb p-acp n1 vvn p-acp n1:
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otherwise, it cannot by any meanes be a person.
otherwise, it cannot by any means be a person.
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Secondly, wee are farther to vnderstand, that the word person notes vnto vs some one of that kinde, and not many considered together.
Secondly, we Are farther to understand, that the word person notes unto us Some one of that kind, and not many considered together.
ord, pns12 vbr jc pc-acp vvi, cst dt n1 n1 n2 p-acp pno12 d crd pp-f d n1, cc xx d vvn av.
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For, it were absurd to say of those tenne men before mentioned, though necessarily they haue euerie one of them, the vse of reason, that they are a Person.
For, it were absurd to say of those tenne men before mentioned, though necessarily they have every one of them, the use of reason, that they Are a Person.
p-acp, pn31 vbdr j pc-acp vvi pp-f d crd n2 a-acp vvn, cs av-j pns32 vhb d crd pp-f pno32, dt n1 pp-f n1, cst pns32 vbr dt n1.
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There•ore by Person wee meane any one of such a kinde. Euery man, euery woman, euery childe is a person;
There•ore by Person we mean any one of such a kind. Every man, every woman, every child is a person;
np1 p-acp n1 pns12 vvb d crd pp-f d dt n1. d n1, d n1, d n1 vbz dt n1;
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because euery one of them hath vnderstanding by nature, and is seuerall or distinct by himselfe, from al other:
Because every one of them hath understanding by nature, and is several or distinct by himself, from all other:
c-acp d crd pp-f pno32 vhz n1 p-acp n1, cc vbz j cc j p-acp px31, p-acp d n-jn:
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so that no other man, woman, or child in the world in heauen or in earth, is or can be the same person.
so that no other man, woman, or child in the world in heaven or in earth, is or can be the same person.
av cst dx j-jn n1, n1, cc n1 p-acp dt n1 p-acp n1 cc p-acp n1, vbz cc vmb vbi dt d n1.
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Some man perhaps will imagin, that those qualities, or vertues, which are no where to bee found,
some man perhaps will imagine, that those qualities, or Virtues, which Are not where to be found,
d n1 av vmb vvi, cst d n2, cc n2, r-crq vbr xx c-crq pc-acp vbi vvn,
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but where first there is reason, as iustice, wisedome, temperance, fortitude, and such like, may bee tearmed Persons;
but where First there is reason, as Justice, Wisdom, temperance, fortitude, and such like, may be termed Persons;
cc-acp c-crq ord pc-acp vbz n1, c-acp n1, n1, n1, n1, cc d av-j, vmb vbi vvn n2;
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especially since euerie one of these, is seuerall from other. But that cannot bee: because whatsoeuer is a Person must depend on nothing as a part or property therof,
especially since every one of these, is several from other. But that cannot be: Because whatsoever is a Person must depend on nothing as a part or property thereof,
av-j c-acp d crd pp-f d, vbz j p-acp n-jn. p-acp d vmbx vbi: c-acp r-crq vbz dt n1 vmb vvi p-acp pix p-acp dt n1 cc n1 av,
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1602
but must be intire of it selfe. None of these qualities are such: but all of them haue their being in some one person or other.
but must be entire of it self. None of these qualities Are such: but all of them have their being in Some one person or other.
cc-acp vmb vbi j pp-f pn31 n1. pix pp-f d n2 vbr d: cc-acp d pp-f pno32 vhi po32 vbg p-acp d crd n1 cc n-jn.
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Salomons wisedom, and Samsons strengt• haue no being, but in Salomon, and Samson: with them: they are;Solomon's Wisdom, and Samsons strengt• have no being, but in Solomon, and samson: with them: they Are;
np1 n1, cc np2 n1 vhb dx vbg, cc-acp p-acp np1, cc np1: p-acp pno32: pns32 vbr;
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1604
if they cease to bee, they are not. The case is farre otherwise with Salomon, and Samson themselues.
if they cease to be, they Are not. The case is Far otherwise with Solomon, and samson themselves.
cs pns32 vvb pc-acp vbi, pns32 vbr xx. dt n1 vbz av-j av p-acp np1, cc np1 px32.
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1605
Let the wisedome of the one, and the fortitude of the other be turned into folly and Cowardise,
Let the Wisdom of the one, and the fortitude of the other be turned into folly and Cowardice,
vvb dt n1 pp-f dt crd, cc dt n1 pp-f dt j-jn vbi vvn p-acp n1 cc n1,
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1606
yet shal each of them be still a person, as before he was:
yet shall each of them be still a person, as before he was:
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1607
yea, if there were no more Men, Women, nor Children in the world, but they two or either of them:
yea, if there were no more Men, Women, nor Children in the world, but they two or either of them:
uh, cs pc-acp vbdr dx dc n2, n2, ccx n2 p-acp dt n1, cc-acp pns32 crd cc d pp-f pno32:
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yet should they both, if both continued, or the one of them, if the one continued, bee two persons or one person.
yet should they both, if both continued, or the one of them, if the one continued, be two Persons or one person.
av vmd pns32 d, cs d vvd, cc dt crd pp-f pno32, cs dt crd vvd, vbb crd n2 cc crd n1.
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1609
So then to the being of a Person it is required, for the generall, that the thing bee of such a kinde,
So then to the being of a Person it is required, for the general, that the thing be of such a kind,
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as hath natu•ally reason or vnderstanding;
as hath natu•ally reason or understanding;
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more parrticularly, that it be one singular thing of that kind, and that it be such a thing,
more parrticularly, that it be one singular thing of that kind, and that it be such a thing,
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as hath a subsistence by it self, and depend not vpon any other, as a part, or property thereof;
as hath a subsistence by it self, and depend not upon any other, as a part, or property thereof;
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whersoeuer we find such a thing, we haue a Person, yea so many Persons as wee haue such things.
wheresoever we find such a thing, we have a Person, yea so many Persons as we have such things.
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Now let vs apply this to the blessed Trinity.
Now let us apply this to the blessed Trinity.
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1615
And first concerning the nature of God, it neither is nor can be doubted, but that he is the very fountain & spring of all vnderstanding.
And First Concerning the nature of God, it neither is nor can be doubted, but that he is the very fountain & spring of all understanding.
cc ord vvg dt n1 pp-f np1, pn31 av-dx vbz ccx vmb vbi vvn, cc-acp cst pns31 vbz dt j n1 cc n1 pp-f d n1.
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1616
Frō which, the smal streams continually do flowe, which wee see in the shallowe channelles of the creatures.
From which, the small streams continually do flow, which we see in the shallow channels of the creatures.
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1617
Hee, that planted the eare, shall hee not heare? Hee that formed the eye, shall hee not see? To God only wise, be prayse through Iesus Christ foreuer, Amen. He, that planted the ear, shall he not hear? He that formed the eye, shall he not see? To God only wise, be praise through Iesus christ forever, Amen.
pns31, cst vvd dt n1, vmb pns31 xx vvi? pns31 cst vvd dt n1, vmb pns31 xx vvi? p-acp np1 av-j j, vbb n1 p-acp np1 np1 av, uh-n.
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1618
Secondly, it is apparāt in the Scripture, that the Father, the Sonne, and the holy Ghost are distinct each from the two other;
Secondly, it is apparent in the Scripture, that the Father, the Son, and the holy Ghost Are distinct each from the two other;
ord, pn31 vbz j p-acp dt n1, cst dt n1, dt n1, cc dt j n1 vbr j d p-acp dt crd j-jn;
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1619
so that there is But one Father, one Sonne, one holy Ghost, and neither the Father is the Sonne, or the holy Ghost:
so that there is But one Father, one Son, one holy Ghost, and neither the Father is the Son, or the holy Ghost:
av cst pc-acp vbz cc-acp crd n1, crd n1, crd j n1, cc d dt n1 vbz dt n1, cc dt j n1:
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1620
nor the Sonne the Father, or the holy Ghost: nor the holy Ghost, the Father, or the Sonne.
nor the Son the Father, or the holy Ghost: nor the holy Ghost, the Father, or the Son.
ccx dt n1 dt n1, cc dt j n1: ccx dt j n1, dt n1, cc dt n1.
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1621
Which proueth manifestly that euerie one of these three, hath his subsistence by himselfe, and so is a person.
Which Proves manifestly that every one of these three, hath his subsistence by himself, and so is a person.
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Looke not that I should repeate that, which before I deliuered: take that one place for all:
Look not that I should repeat that, which before I Delivered: take that one place for all:
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1623
Baptise them in the name of the Father, of the Sonne, and of the holy Ghost. Baptise them in the name of the Father, of the Son, and of the holy Ghost.
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1624
These three names, Father, Sonne, and holy Ghost, doe not signifie three vertues, or qualities of one person, but three distinct persons.
These three names, Father, Son, and holy Ghost, do not signify three Virtues, or qualities of one person, but three distinct Persons.
d crd n2, n1, n1, cc j n1, vdb xx vvi crd n2, cc n2 pp-f crd n1, cc-acp crd j n2.
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1625
Therfore, are they also alleag'd by the Apostle as three witnesses.
Therefore, Are they also alleged by the Apostle as three Witnesses.
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1626
There are three that beare record in heauen, the Father, the Word, and the holy Ghost. There Are three that bear record in heaven, the Father, the Word, and the holy Ghost.
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1627
But this mater belongs rather to the second part of this discourse: wherin I am to shew, how they are distinguisht one from an other.
But this mater belongs rather to the second part of this discourse: wherein I am to show, how they Are distinguished one from an other.
p-acp d fw-la vvz av-c p-acp dt ord n1 pp-f d n1: c-crq pns11 vbm pc-acp vvi, c-crq pns32 vbr vvn pi p-acp dt n-jn.
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But ere I come to that point (and yet I will hasten to it, all I can) I must needes forewarne you, that none of vs,
But ere I come to that point (and yet I will hasten to it, all I can) I must needs forewarn you, that none of us,
cc-acp c-acp pns11 vvb p-acp d n1 (cc av pns11 vmb vvi p-acp pn31, d pns11 vmb) pns11 vmb av vvi pn22, cst pix pp-f pno12,
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for ought that hath beene, or shall bee sayde, conceiue of God, as of the creatures.
for ought that hath been, or shall be said, conceive of God, as of the creatures.
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There is one generall nature common to all men, whereby they are men; and so men, as that euerie seueral person, is a seueral man.
There is one general nature Common to all men, whereby they Are men; and so men, as that every several person, is a several man.
pc-acp vbz pi j n1 j p-acp d n2, c-crq pns32 vbr n2; cc av n2, c-acp cst d j n1, vbz dt j n1.
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Paul, Peter, Iames, and Iohn, are foure men, aswell as foure persons.Paul, Peter, James, and John, Are foure men, aswell as foure Persons.
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But the Father, the Sonne, and the holy Ghost, are onely three persons, and not three Gods,
But the Father, the Son, and the holy Ghost, Are only three Persons, and not three God's,
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For the establishing of your faith in this point, I pray you remember, that I haue made it euident to you, out of the scripture, both that euerie one of these is a seuerall person,
For the establishing of your faith in this point, I pray you Remember, that I have made it evident to you, out of the scripture, both that every one of these is a several person,
c-acp dt n-vvg pp-f po22 n1 p-acp d n1, pns11 vvb pn22 vvb, cst pns11 vhb vvn pn31 j p-acp pn22, av pp-f dt n1, d cst d crd pp-f d vbz dt j n1,
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and also that they are all three but one God. That euery one of them is God, it hath been manifestly proued;
and also that they Are all three but one God. That every one of them is God, it hath been manifestly proved;
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and no lesse, that there is but one God.
and no less, that there is but one God.
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Whereupon it must necessarily follow, that they are all three, not three Gods, but one God.
Whereupon it must necessarily follow, that they Are all three, not three God's, but one God.
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And this is that which you haue, set downe in the Creede named before, That we worshippe one God in Trinitie,
And this is that which you have, Set down in the Creed nam before, That we worship one God in Trinity,
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and Trinitie in Vnitie, that is, one God and yet three persons; Three persons, and yet one God.and Trinity in Unity, that is, one God and yet three Persons; Three Persons, and yet one God.
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If any man, for the satisfying of his minde, desire farther to vnderstand the reason of this difference, betwixt the Creator, and the Creatures;
If any man, for the satisfying of his mind, desire farther to understand the reason of this difference, betwixt the Creator, and the Creatures;
cs d n1, p-acp dt n-vvg pp-f po31 n1, vvb av-jc pc-acp vvi dt n1 pp-f d n1, p-acp dt n1, cc dt n2;
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why euerie seuerall person amongst men, should be also a seuerall man, and not all one man:
why every several person among men, should be also a several man, and not all one man:
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and yet the three persons, but one God; he must knowe, that this proceedes from the diuersitie of nature in God and man.
and yet the three Persons, but one God; he must know, that this proceeds from the diversity of nature in God and man.
cc av dt crd n2, cc-acp crd np1; pns31 vmb vvi, cst d vvz p-acp dt n1 pp-f n1 p-acp np1 cc n1.
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The nature of man being finit, may be multiplyed into many seuerall men of the same kindes:
The nature of man being finit, may be multiplied into many several men of the same Kinds:
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But the nature of God being infinit, cannot possibly admitte any multiplication;
But the nature of God being infinite, cannot possibly admit any multiplication;
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because there cannot be many infinits, or infinit substances, as there may be and are verie many finit substances, seuerall and differing each from other.
Because there cannot be many infinits, or infinite substances, as there may be and Are very many finit substances, several and differing each from other.
c-acp a-acp vmbx vbi d zz, cc j n2, c-acp pc-acp vmb vbi cc vbr av d j n2, j cc vvg d p-acp n-jn.
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He, that can with iudgement and learning examine those points, that concerne the nature of God, may conceiue the truth of that I say:
He, that can with judgement and learning examine those points, that concern the nature of God, may conceive the truth of that I say:
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they that cannot, haue sufficient ground for their beliefe in the word of that God, who neither can be deceiv'd in discerning his owne nature, because he is infinitly wise;
they that cannot, have sufficient ground for their belief in the word of that God, who neither can be deceived in discerning his own nature, Because he is infinitely wise;
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nor will deceiue any man, in speaking of it, because hee is infinite in truth and goodnes.
nor will deceive any man, in speaking of it, Because he is infinite in truth and Goodness.
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•et vs goe forwarde therefore to learne of him the doctrine of the Trinitie.
•et us go forward Therefore to Learn of him the Doctrine of the Trinity.
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The word Trinitie (as I sayd ere while of Person) is in no place of Scripture:
The word Trinity (as I said ere while of Person) is in no place of Scripture:
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but the thing being there, we are not to refuse, or mislike the word;
but the thing being there, we Are not to refuse, or mislike the word;
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especially, since it is of good vse, and hath beene of so long continuance in the Chruch.
especially, since it is of good use, and hath been of so long Continuance in the Church.
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It is enough, if wee vnderstand; that whensoeuer the Trinitie is named, all three persons are signified: as for example;
It is enough, if we understand; that whensoever the Trinity is nam, all three Persons Are signified: as for Exampl;
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when wee say, the Trinitie is holy, blessed and glorious;
when we say, the Trinity is holy, blessed and glorious;
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wee meane, that the Father, the Sonne, and the holy Ghost, are holy, blessed, and glorious.
we mean, that the Father, the Son, and the holy Ghost, Are holy, blessed, and glorious.
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When wee say the Trinitie of persons, it is our purpose to shew the nūber of the persons, that they are three.
When we say the Trinity of Persons, it is our purpose to show the number of the Persons, that they Are three.
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These two points, touching the vnitie of the god head, and Trinitie of the persons, are set out at large in the forenamed Creed, from the beginning of the third verse, to the ende of the twentie one verse.
These two points, touching the unity of the god head, and Trinity of the Persons, Are Set out At large in the forenamed Creed, from the beginning of the third verse, to the end of the twentie one verse.
np1 crd n2, vvg dt n1 pp-f dt n1 n1, cc np1 pp-f dt n2, vbr vvn av p-acp j p-acp dt j-vvn n1, p-acp dt n-vvg pp-f dt ord n1, p-acp dt n1 pp-f dt crd crd n1.
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The summe of all is this, that wee must neither confound the persons, nor diuide the substance.
The sum of all is this, that we must neither confound the Persons, nor divide the substance.
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To confound, in that place, signifies to mingle together, and so to make one of many:To confound, in that place, signifies to mingle together, and so to make one of many:
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and that is the verie naturall meaning of the Latine word.
and that is the very natural meaning of the Latin word.
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So that, when wee are forbidden to confound the persons, wee are taught that wee may not so hold the vnitie of the Godhead, that we denie the Trinitie of the persons,
So that, when we Are forbidden to confound the Persons, we Are taught that we may not so hold the unity of the Godhead, that we deny the Trinity of the Persons,
av cst, c-crq pns12 vbr vvn pc-acp vvi dt n2, pns12 vbr vvn cst pns12 vmb xx av vvi dt n1 pp-f dt n1, cst pns12 vvb dt np1 pp-f dt n2,
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1661
and in stead of three, make but one;
and in stead of three, make but one;
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whereas, according to the next verse, There is one person of the Father, another of the Sonne,
whereas, according to the next verse, There is one person of the Father, Another of the Son,
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and another of the holy Ghost; and not one of all three.and Another of the holy Ghost; and not one of all three.
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Neither yet may wee diuide the substance, as if the diuine nature were multiplied, according to the number of the persons.
Neither yet may we divide the substance, as if the divine nature were multiplied, according to the number of the Persons.
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For (as it followeth immediately) the Godhead of the Father, of the Sonne, and of the holy Ghost is all one, the glorie equall, the maiestie coaeternall.
For (as it follows immediately) the Godhead of the Father, of the Son, and of the holy Ghost is all one, the glory equal, the majesty coaeternall.
p-acp (c-acp pn31 vvz av-j) dt n1 pp-f dt n1, pp-f dt n1, cc pp-f dt j n1 vbz d pi, dt n1 j-jn, dt n1 j.
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1666
Therefore all the attributes, properties, and titles, which appertaine to God, belong equally, and in the same respects, to all, onely they are distinguished by that which is proper to each person.
Therefore all the attributes, properties, and titles, which appertain to God, belong equally, and in the same respects, to all, only they Are distinguished by that which is proper to each person.
av av-d dt n2, n2, cc n2, r-crq vvi p-acp np1, vvb av-j, cc p-acp dt d n2, p-acp d, av-j pns32 vbr vvn p-acp d r-crq vbz j p-acp d n1.
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The particulars, whereby this matter is declared in the same Creede, are these; To be vncreated, Incomprehensible, Eternall, Almightie, to be God, and Lord.
The particulars, whereby this matter is declared in the same Creed, Are these; To be uncreated, Incomprehensible, Eternal, Almighty, to be God, and Lord.
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1668
All these, and all the rest of this kind, which are many, are common to all three persons,
All these, and all the rest of this kind, which Are many, Are Common to all three Persons,
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1669
because the nature of all three is one, and the same: wherefore although wee must acknowledge euerie person by himselfe to bee God and Lord:
Because the nature of all three is one, and the same: Wherefore although we must acknowledge every person by himself to be God and Lord:
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yet wee may not say, there are three Gods or three Lords. I haue shewed you, that there is but one God, which is three persons;
yet we may not say, there Are three God's or three lords. I have showed you, that there is but one God, which is three Persons;
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euerie one of them being alike, and equall in all things, that belong to the nature of the godhead.
every one of them being alike, and equal in all things, that belong to the nature of the godhead.
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It remaines, that I should speake of the distinction of the three persons; onely so farre, as to make vs vnderstand, wherein that distinction consists.
It remains, that I should speak of the distinction of the three Persons; only so Far, as to make us understand, wherein that distinction consists.
pn31 vvz, cst pns11 vmd vvi pp-f dt n1 pp-f dt crd n2; av-j av av-j, c-acp pc-acp vvi pno12 vvi, c-crq d n1 vvz.
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1673
For the better conceiuing whereof, wee may say, in one word, that the manner of being, which each person hath proper to himselfe, is that, by which they are distinguished;
For the better conceiving whereof, we may say, in one word, that the manner of being, which each person hath proper to himself, is that, by which they Are distinguished;
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in all other things, there is no reall distinction of any one of them, from another.
in all other things, there is no real distinction of any one of them, from Another.
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The very names themselues, which are giuen to them seuerally in Scripture, point to the distinction, that is amongst them.
The very names themselves, which Are given to them severally in Scripture, point to the distinction, that is among them.
dt j n2 px32, r-crq vbr vvn p-acp pno32 av-j p-acp n1, vvb p-acp dt n1, cst vbz p-acp pno32.
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The Father, as euery man knowes, in that hee is a Father, or, as hee is a Father, is conceiv'd to bee of himselfe,
The Father, as every man knows, in that he is a Father, or, as he is a Father, is conceived to be of himself,
dt n1, c-acp d n1 vvz, p-acp cst pns31 vbz dt n1, cc, c-acp pns31 vbz dt n1, vbz vvn pc-acp vbi pp-f px31,
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and to giue being to his Sonne.
and to give being to his Son.
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Consider Adam the first man, without looking backe to his creation, by which he had his being from God:
Consider Adam the First man, without looking back to his creation, by which he had his being from God:
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but, looke onely forward as hee was his Son Abels Father:
but, look only forward as he was his Son Abel's Father:
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Do you not plainely perceiue, that Adam thus considered, is author o• Abels being? Apply this to God the Father.
Do you not plainly perceive, that Adam thus considered, is author o• Abel's being? Apply this to God the Father.
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Being God, hee canne, in that regard, haue no authour, nor beginning of being. Consider him as the Father:
Being God, he can, in that regard, have no author, nor beginning of being. Consider him as the Father:
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Hee is of himselfe, not made, not created, not begotten, not proceeding. It is not possible truly to imagine any thing of his Being; but that Hee is. He is of himself, not made, not created, not begotten, not proceeding. It is not possible truly to imagine any thing of his Being; but that He is.
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1683
May wee reasonably affirme the like of the Sonne? Surely, as hee is God, there can nothing be sayd or conceiv'd of the Father,
May we reasonably affirm the like of the Son? Surely, as he is God, there can nothing be said or conceived of the Father,
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1684
but may truely and must necessarily bee spoken, and thought of the Sonne, and of the holy Ghost seuerally, aswel as of the Father:
but may truly and must necessarily be spoken, and Thought of the Son, and of the holy Ghost severally, aswell as of the Father:
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1685
wherin then lies the distinction? Euery man can readily answer, In his manner of being,
wherein then lies the distinction? Every man can readily answer, In his manner of being,
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or in his being the Sonne. Take the former example.
or in his being the Son. Take the former Exampl.
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Adam and Abel are both men, & in respect of their humane nature, there is no difference betwixt them.Adam and Abel Are both men, & in respect of their humane nature, there is no difference betwixt them.
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What then? Is there none at all therefore? yes sure: Adam hath not his being of any other, as hee is a Father;
What then? Is there none At all Therefore? yes sure: Adam hath not his being of any other, as he is a Father;
q-crq av? vbz pc-acp pix p-acp d av? uh j: np1 vhz xx po31 vbg pp-f d n-jn, c-acp pns31 vbz dt n1;
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Abell hath his, as hee is a Sonne, of his Father Adam. Let it not trouble you, that I mention a difference betwixt Adam and Abell, and acknowledge no difference,Abel hath his, as he is a Son, of his Father Adam. Let it not trouble you, that I mention a difference betwixt Adam and Abel, and acknowledge no difference,
np1 vhz po31, c-acp pns31 vbz dt n1, pp-f po31 n1 np1. vvb pn31 xx vvi pn22, cst pns11 vvb dt n1 p-acp np1 cc np1, cc vvb dx n1,
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1690
but onely a distinction betwixt God the Father and the Sonne: the reason is, because Adam and Abell are, as two persons, so two men:
but only a distinction betwixt God the Father and the Son: the reason is, Because Adam and Abel Are, as two Persons, so two men:
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God the Father, and God the Sonne are indeede two persons, but not two Gods. Wee see then, that the Father, is truely and really a distinct person from the Sonne:
God the Father, and God the Son Are indeed two Persons, but not two God's we see then, that the Father, is truly and really a distinct person from the Son:
np1 dt n1, cc np1 dt n1 vbr av crd n2, cc-acp xx crd n2 pns12 vvb av, cst dt n1, vbz av-j cc av-j dt j n1 p-acp dt n1:
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1692
who though hee be neither made, nor created by the Father, yet is begotten of him; and so hath not his being of himselfe,
who though he be neither made, nor created by the Father, yet is begotten of him; and so hath not his being of himself,
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1693
but of his father, and therefore, in the manner of his being, is distinguisht from the Father.
but of his father, and Therefore, in the manner of his being, is distinguished from the Father.
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So is the holy Ghost, or spirit from both of them. You wil aske me, by what he is distinguisht from them.
So is the holy Ghost, or Spirit from both of them. You will ask me, by what he is distinguished from them.
av vbz dt j n1, cc n1 p-acp d pp-f pno32. pn22 vmb vvi pno11, p-acp r-crq pns31 vbz vvn p-acp pno32.
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I answere by his proceeding from them. First, it is manifest he is distinct from the father;
I answer by his proceeding from them. First, it is manifest he is distinct from the father;
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because he is not of himselfe, in regard of his person, as the father is.
Because he is not of himself, in regard of his person, as the father is.
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1697
Secondly, although he agree with the Sonne, in that each of them hath his being from a Third, namely the Father;
Secondly, although he agree with the Son, in that each of them hath his being from a Third, namely the Father;
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yet in the particular maner of his being, he is distinguisht frō him. For the Sonne is begotten by the Father, & so hath his being:
yet in the particular manner of his being, he is distinguished from him. For the Son is begotten by the Father, & so hath his being:
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but the holy Ghost is not begotten, but proceedeth.
but the holy Ghost is not begotten, but Proceedeth.
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From whome doth the holy Ghost proceed? From the other two persons, the Father and the Sonne.
From whom does the holy Ghost proceed? From the other two Persons, the Father and the Son.
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Of his proceeding frō the Father, our Sauiour speaks distinctly and plainely, The comforter shall come, whom I will send you from from the Father, the spirit of truth, which proceedeth from the Father.
Of his proceeding from the Father, our Saviour speaks distinctly and plainly, The comforter shall come, whom I will send you from from the Father, the Spirit of truth, which Proceedeth from the Father.
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Therefore also hee is called the spirit of the Father.
Therefore also he is called the Spirit of the Father.
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It is not you that speake (saith our Sauiour) but the spirit of your Father, which speaketh in you. It is not you that speak (Says our Saviour) but the Spirit of your Father, which speaks in you.
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Now that he also proceedeth from the Sonne, it may thus appeare: All things ( saith our Sauior) that the Father hath, are mine.
Now that he also Proceedeth from the Son, it may thus appear: All things (Says our Saviour) that the Father hath, Are mine.
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1705
And speaking to the Father he sait• All thine are mine. The later of these two Texts may be vnderstood (I grant) of those things that are (as wee speake) without God:
And speaking to the Father he sait• All thine Are mine. The later of these two Texts may be understood (I grant) of those things that Are (as we speak) without God:
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but because it hath vsually beene applyed to proue this point, I thought fit to alleadge it.
but Because it hath usually been applied to prove this point, I Thought fit to allege it.
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You will reply, that all the Fathers, is not the Sons; That personall property, whereby he is the Sonne, is not the Fathers, but the Sonnes:
You will reply, that all the Father's, is not the Sons; That personal property, whereby he is the Son, is not the Father's, but the Sons:
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& that, by which the Father is the Father, is not the Sonnes, but the Fathers.
& that, by which the Father is the Father, is not the Sons, but the Father's.
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Whatsoeuer else the Father hath, the Sonne hath also.
Whatsoever Else the Father hath, the Son hath also.
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1710
But that the holy Ghost proceeds from the Father, is not the personall property of the Father;
But that the holy Ghost proceeds from the Father, is not the personal property of the Father;
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and therefore the Sonne hath that, and so with the Father, as it were by breathing, produceth the holy Ghost:
and Therefore the Son hath that, and so with the Father, as it were by breathing, Produceth the holy Ghost:
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1712
who therfore is called the spirit of the Sonne, and of Christ, God hath sent the spirit of his Sonne into your hearts.
who Therefore is called the Spirit of the Son, and of christ, God hath sent the Spirit of his Son into your hearts.
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If any man Rom 89. haue not the spirit of Christ, the same is not Christes. If any man Rom 89. have not the Spirit of christ, the same is not Christ's.
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1714
It is not said indeed, that the holy Ghost proceedeth from the Sonne, as it is, that he proceedeth from the Father:
It is not said indeed, that the holy Ghost Proceedeth from the Son, as it is, that he Proceedeth from the Father:
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but since he is called the spirit of the Sonne, as wel as of the Father, wee truely gather, that hee proceedeth no lesse from the Sonne,
but since he is called the Spirit of the Son, as well as of the Father, we truly gather, that he Proceedeth no less from the Son,
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1716
then from the Father, though the one be exprest, and the other be not.
then from the Father, though the one be expressed, and the other be not.
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1717
To conclude then, we see what the properties are, by which the persons are distinguisht among themselues;
To conclude then, we see what the properties Are, by which the Persons Are distinguished among themselves;
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1718
The Father begetteth, & neither is begotten, nor proceedeth: the Sonne is begotten, but proceedeth not: The Father begetteth, & neither is begotten, nor Proceedeth: the Son is begotten, but Proceedeth not:
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1719
the holy Ghost neither begetteth, nor is begotten, but proceedeth. the holy Ghost neither begetteth, nor is begotten, but Proceedeth.
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1720
All these 3. He that begetteth, He that is begotten, and He that proceedeth, are all one and the same God, to bee blessed and praised for euer and euer, Amen. Therefore are all 3 absolutely equall in all matters, appertaining to the nature of God:
All these 3. He that begetteth, He that is begotten, and He that Proceedeth, Are all one and the same God, to be blessed and praised for ever and ever, Amen. Therefore Are all 3 absolutely equal in all matters, appertaining to the nature of God:
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1721
only there are 2 things, wherein the Father hath as it were some praeeminence among the persons.
only there Are 2 things, wherein the Father hath as it were Some preeminence among the Persons.
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1722
The one I noted by the way before;
The one I noted by the Way before;
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1723
that He is of himselfe: so is neither of the other, but both are of him.
that He is of himself: so is neither of the other, but both Are of him.
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1724
The other is, that the father is the first in order; &, in these respects, he is sometime called by Diuines the fountaine of the Trinitie.
The other is, that the father is the First in order; &, in these respects, he is sometime called by Divines the fountain of the Trinity.
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1725
And whereas it is said in that Creed oftē named, that None of the 3 persons is afore or after other;
And whereas it is said in that Creed often nam, that None of the 3 Persons is afore or After other;
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1726
the meaning is, that none of them is in time afore or after other, all being eternall, as the next verse sheweth:
the meaning is, that none of them is in time afore or After other, all being Eternal, as the next verse shows:
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1727
saying, that All 3 are coeternall, that is alike eternall. The Sonne also hath the like preaeminence aboue the holy Ghost.
saying, that All 3 Are coeternal, that is alike Eternal. The Son also hath the like preaeminence above the holy Ghost.
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1728
For both he is in order before him, beeing the second: and the holy Ghost is of him, as well as of the Father.
For both he is in order before him, being the second: and the holy Ghost is of him, as well as of the Father.
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1729
But these praeeminences concerne the persons, which are distinct, not the diuine nature, which is wholly & absolutely one;
But these praeeminences concern the Persons, which Are distinct, not the divine nature, which is wholly & absolutely one;
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1730
as by which, these 3 persons are one God. To whome be all glory &c.
as by which, these 3 Persons Are one God. To whom be all glory etc.
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1731
THE THIRD SERmon, vpon the first Chapter of IOHN.
THE THIRD SERmon, upon the First Chapter of JOHN.
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Verse 3. By it were all things made, and without it was nothing made, that was made.
Verse 3. By it were all things made, and without it was nothing made, that was made.
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Verse 4. In it was life, &c.
Verse 4. In it was life, etc.
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1734
ALL true knowledge of things ariseth, either from an vnderstanding of their inward nature, or from a consideration of their workes, and actions.
ALL true knowledge of things arises, either from an understanding of their inward nature, or from a consideration of their works, and actions.
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1735
The former, teaching vs the hidden causes, is the pefecter, but the harder; the later shewing vs the secret nature, by the manifest effects, is the lesse perfect, but the more easie.
The former, teaching us the hidden Causes, is the pefecter, but the harder; the later showing us the secret nature, by the manifest effects, is the less perfect, but the more easy.
dt j, vvg pno12 dt j-vvn n2, vbz dt jc, cc-acp dt jc; dt jc vvg pno12 dt j-jn n1, p-acp dt j n2, vbz dt av-dc j, cc-acp dt av-dc j.
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1736
That nothing might be wanting, whereby any man might be drawne or perswaded to the acknowledging of our Sauiour Christs Godhead, our Evangelist hath both laid open the mystery of his nature,
That nothing might be wanting, whereby any man might be drawn or persuaded to the acknowledging of our Saviour Christ Godhead, our Evangelist hath both laid open the mystery of his nature,
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1737
and set out to all mens viewe the wonderfull glory of his workes.
and Set out to all men's view the wonderful glory of his works.
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1738
Hast thou a desire to fill the depth of thy vnderstanding, with the profoūd knowledge of his eternall being? Behold sufficient matter of continuall meditation and study.
Hast thou a desire to fill the depth of thy understanding, with the profound knowledge of his Eternal being? Behold sufficient matter of continual meditation and study.
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1739
In the beginning was the word, and the word was with God. &c. Will not thy capacity or leasure serue thee, to sound the depth of these bottomelesse mysteries? Behold a shorter and easier meanes of knowledge, by which thou maist see the glorious Sonne shining in his workes, whome in his naturall brightnesse thy dazled eies cannot looke vpon.In the beginning was the word, and the word was with God. etc. Will not thy capacity or leisure serve thee, to found the depth of these bottomless Mysteres? Behold a shorter and Easier means of knowledge, by which thou Mayest see the glorious Son shining in his works, whom in his natural brightness thy dazzled eyes cannot look upon.
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If thou canst not perfectly comprehend the infinitnesse of his light, yet thou shalt certainely discerne that it is infinite.
If thou Canst not perfectly comprehend the infiniteness of his Light, yet thou shalt Certainly discern that it is infinite.
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1741
And with this desire and hope, lette vs come to the expounding of this verse. Wherein we are first to vnderstand, what it is, that our Euangelist here teacheth;
And with this desire and hope, let us come to the expounding of this verse. Wherein we Are First to understand, what it is, that our Evangelist Here Teaches;
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1742
Secondly to see, how it proues our Sauiour Christes diuinity. In the former part, I will speake of the clauses of this verse seuerally;
Secondly to see, how it Proves our Saviour Christ's divinity. In the former part, I will speak of the clauses of this verse severally;
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1743
then I wil consider the matter of them, ioyntly both together. By him were al things made;
then I will Consider the matter of them, jointly both together. By him were all things made;
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1744
that is, to speake plainly, He made all things: I am not ignorant, that some mē cast more doubts then need,
that is, to speak plainly, He made all things: I am not ignorant, that Some men cast more doubts then need,
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1745
because the word Him, in the greeke, may bee referred either to God, or to the Word;
Because the word Him, in the greek, may be referred either to God, or to the Word;
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1746
and therfore they thinke it meete and needful so to translate it, that it may be certainly,
and Therefore they think it meet and needful so to translate it, that it may be Certainly,
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1747
and necessarily, by the very translation, restrained to the Word; so that in their opinion, we must say, It & not Him. For mine owne part, I will not striue about a matter of so small importance:
and necessarily, by the very Translation, restrained to the Word; so that in their opinion, we must say, It & not Him. For mine own part, I will not strive about a matter of so small importance:
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1748
only I see no necessity of any such curiosity in translating.
only I see no necessity of any such curiosity in translating.
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1749
For seeing it is very apparant, that the Evangelist intendeth to describe our Sauiour Christ, of whome the whole Gospell doth intreate,
For seeing it is very apparent, that the Evangelist intends to describe our Saviour christ, of whom the Whole Gospel does entreat,
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1750
and that al the other verses, and clauses of verses, are applyed therevnto;
and that all the other Verses, and clauses of Verses, Are applied thereunto;
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1751
he must needs be lesse then a reasonable man, that would pluck this verse out of the midst of the rest,
he must needs be less then a reasonable man, that would pluck this verse out of the midst of the rest,
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1752
and conceiue that by it, which neuer came into the thought of him, that pend it.
and conceive that by it, which never Come into the Thought of him, that pend it.
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But for the translation, reade it as you please, so you vnderstand the meaning of the Euangelist aright, that the Word or Sonne of God, our Sauiour Christ made all things.
But for the Translation, read it as you please, so you understand the meaning of the Evangelist aright, that the Word or Son of God, our Saviour christ made all things.
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This being vnderstood, wee are first to enquire what this speech importeth, By him; then what is said of him:
This being understood, we Are First to inquire what this speech imports, By him; then what is said of him:
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1755
namely, what this making was, and what was made.
namely, what this making was, and what was made.
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1756
By him, or By it, By the VVord or by the Sonne: why d•th the Euangelist make choise of this kind of speech,By him, or By it, By the Word or by the Son: why d•th the Evangelist make choice of this kind of speech,
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and not rather, say plainely, as he might, He made all things? It is,
and not rather, say plainly, as he might, He made all things? It is,
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and hath bin alwaies commonly held, that this maner of speaking doth better set out the worke of the Creation,
and hath been always commonly held, that this manner of speaking does better Set out the work of the Creation,
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1759
and confirme that former point of doctrine, whereby our Sauiour was affirmed to bee the sonne of God.
and confirm that former point of Doctrine, whereby our Saviour was affirmed to be the son of God.
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1760
If it had bin said, that The VVord created all things, it might haue bin imagined, that the Father had had no hand therein:
If it had been said, that The Word created all things, it might have been imagined, that the Father had had no hand therein:
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whereas now it is implyed, that the Father made all things by the Sonne.
whereas now it is employed, that the Father made all things by the Son.
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But surely (sauing their better iudgemēt, that thus reasō) there is no more feare least the father shoulde bee thought not to haue created the world,
But surely (Saving their better judgement, that thus reason) there is no more Fear lest the father should be Thought not to have created the world,
p-acp av-j (vvg po32 j n1, cst av n1) pc-acp vbz dx dc n1 cs dt n1 vmd vbi vvn xx pc-acp vhi vvn dt n1,
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1763
because the sonne did, then least the holy Ghost, should by the same speech be imagined to haue had nothing to do therein:
Because the son did, then lest the holy Ghost, should by the same speech be imagined to have had nothing to do therein:
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& it is as much against the truth of religion to deny or doubt of the Godhead of the holy Ghost,
& it is as much against the truth of Religion to deny or doubt of the Godhead of the holy Ghost,
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1765
as of the fathers being God. Yea, the daunger was greater, concerning the holy Ghost;
as of the Father's being God. Yea, the danger was greater, Concerning the holy Ghost;
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1766
because not only the Scripture doth more often ascribe that worke of creation to the Father, then to the holy Ghost:
Because not only the Scripture does more often ascribe that work of creation to the Father, then to the holy Ghost:
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1767
but also the generall opinion of al men makes the father a Creator, whereas the diuine nature of the holy Ghost is not so commonly knowne or beleeued.
but also the general opinion of all men makes the father a Creator, whereas the divine nature of the holy Ghost is not so commonly known or believed.
cc-acp av dt j n1 pp-f d n2 vvz dt n1 dt n1, cs dt j-jn n1 pp-f dt j n1 vbz xx av av-j vvn cc vvn.
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Neither will this kind of speech, which our Euangelist here vseth, though you take it neuer so largely, preuent or remedy that doubt, touching the worke of the holy Ghost in the Creation;
Neither will this kind of speech, which our Evangelist Here uses, though you take it never so largely, prevent or remedy that doubt, touching the work of the holy Ghost in the Creation;
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1769
but that for ought, that can possibly be implied in this phrase By him, the spirit may be thought to be no creator.
but that for ought, that can possibly be implied in this phrase By him, the Spirit may be Thought to be no creator.
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But (that I may omit nothing which may be gathered for our instruction, out of any reasonable obseruation) let vs a little consider,
But (that I may omit nothing which may be gathered for our instruction, out of any reasonable observation) let us a little Consider,
cc-acp (d pns11 vmb vvi pix q-crq vmb vbi vvn p-acp po12 n1, av pp-f d j n1) vvb pno12 dt j vvi,
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how this manner of speaking, may confirme our faith, concerning our Sauiour Christs being of his father.
how this manner of speaking, may confirm our faith, Concerning our Saviour Christ being of his father.
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1772
When we say By him, we oftē times imply, that there was some other, beside him, of whom we so speak.
When we say By him, we often times imply, that there was Some other, beside him, of whom we so speak.
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1773
For example, if I say By Ioab the Ammonits were subdued;
For Exampl, if I say By Ioab the Ammonites were subdued;
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1774
I may signifie thereby, that Dauid did sub due them by Ioab. So, By the VVord all things were made;
I may signify thereby, that David did sub due them by Ioab. So, By the Word all things were made;
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1775
I may hereby giue notice, that the father made al things, by the Word.
I may hereby give notice, that the father made all things, by the Word.
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1776
Yet (to say the truth) neither doth this maner o• speech vsually imply any such matter;
Yet (to say the truth) neither does this manner o• speech usually imply any such matter;
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nor the other exclude any that are, or may be held to haue bin doers therein.
nor the other exclude any that Are, or may be held to have been doers therein.
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1778
And therfore we are faine to adde only or alone, when we would haue it conceiu'd, that some one was the dooer of this, or that.
And Therefore we Are feign to add only or alone, when we would have it conceived, that Some one was the doer of this, or that.
cc av pns12 vbr j pc-acp vvi av-j cc av-j, c-crq pns12 vmd vhi pn31 vvn, cst d pi vbds dt n1 pp-f d, cc d.
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1779
But let vs grant, that By him signifieth also the working of the Father, that wee maye come to the cheefe thing intended by that obseruation.
But let us grant, that By him signifies also the working of the Father, that we may come to the chief thing intended by that observation.
cc-acp vvb pno12 vvi, cst p-acp pno31 vvz av dt n-vvg pp-f dt n1, cst pns12 vmb vvi p-acp dt j-jn n1 vvd p-acp d n1.
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1780
What if all thinges be made by the Sonne? We must learne thereby that the Sonne hath all that he hath, from the Father, and not of himselfe.
What if all things be made by the Son? We must Learn thereby that the Son hath all that he hath, from the Father, and not of himself.
q-crq cs d n2 vbb vvn p-acp dt n1? pns12 vmb vvi av cst dt n1 vhz d cst pns31 vhz, p-acp dt n1, cc xx pp-f px31.
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1781
The father is said to haue made all things; because he is of himselfe:
The father is said to have made all things; Because he is of himself:
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1782
All things are said to be made by the sonne, for that he is of another.
All things Are said to be made by the son, for that he is of Another.
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1783
I propound these things to your consideration, not so much with any opinion, that the Euangelist had any such meaning,
I propound these things to your consideration, not so much with any opinion, that the Evangelist had any such meaning,
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1784
as for the satisfaction of some, who think it not lawfull to leaue any thing vntaught, which hath beene formerly observ'd, and deliuered for truth.
as for the satisfaction of Some, who think it not lawful to leave any thing untaught, which hath been formerly observed, and Delivered for truth.
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1785
And I doe it the oftener now in this beginning, that I may rather bee excused hereafter,
And I do it the oftener now in this beginning, that I may rather be excused hereafter,
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1786
for leauing that out of my exposition, which hath no certaine euidence of truth, nor great likelihood of reason.
for leaving that out of my exposition, which hath no certain evidence of truth, nor great likelihood of reason.
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1787
Wherefore I will (for the most part) content my selfe, with the alleaging,
Wherefore I will (for the most part) content my self, with the alleging,
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1788
and refuting of such interpretations onely, as the heretikes, Papists, and other, haue made for the avowing of some of their errors.
and refuting of such interpretations only, as the Heretics, Papists, and other, have made for the avowing of Some of their errors.
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1789
For the present, to cleare that, which I haue begunne to speake of, the doctrine of our Sauiours receiuing his being from his Father,
For the present, to clear that, which I have begun to speak of, the Doctrine of our Saviour's receiving his being from his Father,
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1790
yea the very power of creating, if you consider him as a Sonne, is true, and soūd.
yea the very power of creating, if you Consider him as a Son, is true, and found.
uh dt j n1 pp-f vvg, cs pn22 vvb pno31 p-acp dt n1, vbz j, cc vvi.
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1791
For being so cōsidred, he is wholly of the Father, and hath nothing of himselfe;
For being so considered, he is wholly of the Father, and hath nothing of himself;
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1792
that wee may not continue a needlesse, & fruitlesse controuersie, begune slaunderously by some Papists and ignorantly,
that we may not continue a needless, & fruitless controversy, begun slanderously by Some Papists and ignorantly,
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1793
as I shewed in my last exerci•e, concerning the Godhead of the Sonne. But this Doctrine cannot necessarily be gathered from this kind of phrase.
as I showed in my last exerci•e, Concerning the Godhead of the Son. But this Doctrine cannot necessarily be gathered from this kind of phrase.
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1794
But if our Euangelist had intended any such thing, hee would haue said, that the Father made all things by the Sonne:
But if our Evangelist had intended any such thing, he would have said, that the Father made all things by the Son:
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1795
as the Apostle speaketh, By whome also he made the world:
as the Apostle speaks, By whom also he made the world:
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1796
and not thus vncertainely, and to such a purpose obscurely, By him all things were made;
and not thus uncertainly, and to such a purpose obscurely, By him all things were made;
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1797
Especially, since the same speech may truely be vttered euen of God the Father, or of the Diuine nature, in which all three Persons are comprehended.
Especially, since the same speech may truly be uttered even of God the Father, or of the Divine nature, in which all three Persons Are comprehended.
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1798
I doe therefore rather perswade my selfe, that the Euangelist vsed his libertie:
I do Therefore rather persuade my self, that the Evangelist used his liberty:
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1799
and whereas hee might say either He made all things, or By him all things were made, he did make choise of the later, both for variety, and for elegancy of speech.
and whereas he might say either He made all things, or By him all things were made, he did make choice of the later, both for variety, and for elegancy of speech.
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1800
He had spoken of the Word altogether as yet after one maner of phrase;
He had spoken of the Word altogether as yet After one manner of phrase;
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1801
The Word was: that he now varies, saying not He made, but By him were made: and this suiteth with the next verse very fitly, By him were all things made, In him was life. The Word was: that he now Varies, saying not He made, but By him were made: and this suiteth with the next verse very fitly, By him were all things made, In him was life.
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1802
There is no question, but that this making, which the Euangelist here noteth, was the creating of the world, whereof Moses speaketh.
There is no question, but that this making, which the Evangelist Here notes, was the creating of the world, whereof Moses speaks.
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1803
And how soeuer it is a common opinion, that creating signifieth making without any matter, whereof the things to bee created should be made,
And how soever it is a Common opinion, that creating signifies making without any matter, whereof the things to be created should be made,
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1804
whereas making presupposeth matter ready to be framed, and formed; yet indeed there cā hardly be any such distinction wrung out of the words themselues.
whereas making presupposeth matter ready to be framed, and formed; yet indeed there can hardly be any such distinction wrung out of the words themselves.
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1805
For neither hath the Hebrew, that Moses vseth, to set out the creation, any such nature,
For neither hath the Hebrew, that Moses uses, to Set out the creation, any such nature,
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1806
nor the Greeke, by which it is translated. For the former, it appeareth manifestly by the ordinary vse of it in the Scripture, and namely by Moses himselfe;
nor the Greek, by which it is translated. For the former, it appears manifestly by the ordinary use of it in the Scripture, and namely by Moses himself;
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1807
who applies the word making to that, which in in the next verse he cals creating; l•t vs make man:
who Applies the word making to that, which in in the next verse he calls creating; l•t us make man:
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1808
Thus God created the man in his image. Thus God created the man in his image.
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1809
The words are diuers, and yet spokē of the same thing, or action, But what needes any farther proofe, then Moses himselfe affords vs in this verse.
The words Are diverse, and yet spoken of the same thing, or actium, But what needs any farther proof, then Moses himself affords us in this verse.
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1810
Thus God created the man in his image, in the image of God created he him; Thus God created the man in his image, in the image of God created he him;
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1811
he created them male and female. he created them male and female.
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1812
Do you marke the same word thrice vsed, concerning the making of man? And yet who knowes not, that The Lord God made the man of the dust of the ground? Would Moses haue called that making of man by the name of Creating, if to Create were to make of nothing? Surely man was not created, being made of the dust,
Do you mark the same word thrice used, Concerning the making of man? And yet who knows not, that The Lord God made the man of the dust of the ground? Would Moses have called that making of man by the name of Creating, if to Create were to make of nothing? Surely man was not created, being made of the dust,
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1813
if there be no creating, where there is matter of which he is to bee made.
if there be no creating, where there is matter of which he is to be made.
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1814
So it is also affirmed by Moses, that God created the great whales: what of nothing? Nothing lesse.
So it is also affirmed by Moses, that God created the great Whale's: what of nothing? Nothing less.
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1815
It is well knowne, and recorded euen there by Moses, that the water brought them forth. I wil say more.
It is well known, and recorded even there by Moses, that the water brought them forth. I will say more.
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1816
There is no one place in the history of the creation.
There is no one place in the history of the creation.
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1817
where the worde Creating maye be taken, (I doe not say must bee, but may bee taken) for making of nothing,
where the word Creating may be taken, (I do not say must be, but may be taken) for making of nothing,
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1818
except perhaps the first verse, In the beginuing God created heauen, and earth:
except perhaps the First verse, In the beginning God created heaven, and earth:
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1819
only here may the word be so vnderstood, because by heauen & earth, the first matter of all things may be conceiued;
only Here may the word be so understood, Because by heaven & earth, the First matter of all things may be conceived;
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1820
which only was created of nothing, all things else of it.
which only was created of nothing, all things Else of it.
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As for the greeke, both the vse of it in al kind of writers speaketh for me:
As for the greek, both the use of it in all kind of writers speaks for me:
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1822
& who can imagin, that they who did not beleeue, that euer there was any creation, shoulde deuise a needlesse word to signifie such a thing,
& who can imagine, that they who did not believe, that ever there was any creation, should devise a needless word to signify such a thing,
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1823
as they neuer dreamt of and if at any time they speake of such a question, they expresse themselues, by adding some worde to make; as to make of nothing, or without any preexistent matter, or such like.
as they never dreamed of and if At any time they speak of such a question, they express themselves, by adding Some word to make; as to make of nothing, or without any preexistent matter, or such like.
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1824
What then? Doe wee deny the thing, because wee say there is no word, that necessarily signifieth To make of nothing? God forbid.
What then? Do we deny the thing, Because we say there is no word, that necessarily signifies To make of nothing? God forbid.
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1825
We haue taught, and can easily proue, if neede be, that all things, besides God, haue had a beginning of their being.
We have taught, and can Easily prove, if need be, that all things, beside God, have had a beginning of their being.
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1826
Then were they ether made of nothing, which indeed is most true, or of God himhimselfe, as the matter of them.
Then were they either made of nothing, which indeed is most true, or of God himslef, as the matter of them.
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1827
But the later is meerely vnpossible. For neither is God of any bodily matter, as we see those thinges to be;
But the later is merely unpossible. For neither is God of any bodily matter, as we see those things to be;
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1828
God is a spirit: and whatsoeuer is of his substance, is the same God with him, infinit in power, and being: God is a Spirit: and whatsoever is of his substance, is the same God with him, infinite in power, and being:
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1829
whereas all creatures are finit, in both.
whereas all creatures Are finit, in both.
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1830
Therefore when we meditate on the glorious worke of creation, wee must drawe our thoughts from the cogitation of these things, which we see, feel, heare, smell,
Therefore when we meditate on the glorious work of creation, we must draw our thoughts from the cogitation of these things, which we see, feel, hear, smell,
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1831
and tast, and conceiue aswell, as we can, that there is nothing, but God.
and taste, and conceive aswell, as we can, that there is nothing, but God.
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1832
How then came all these to be, the world, and the creatures therein? God made them.
How then Come all these to be, the world, and the creatures therein? God made them.
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1833
Of what? Of that first matter, which was without forme, couered all ouer with darknesse.
Of what? Of that First matter, which was without Form, covered all over with darkness.
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1834
But whereof was that first matter made? Of nothing.
But whereof was that First matter made? Of nothing.
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1835
That is, when as yet there was nothing at all, but the in comprehensible maiestie of God, in his eternall being, it pleased him to wil that all these things should be:
That is, when as yet there was nothing At all, but the in comprehensible majesty of God, in his Eternal being, it pleased him to will that all these things should be:
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1836
and by this will of his, & according to this will, all, and every one of these Creaturs took their being.
and by this will of his, & according to this will, all, and every one of these Creatures took their being.
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1837
First, as God had from all eternity purposed, and willed, that first matter, or lump, had its being, simply of nothing,
First, as God had from all eternity purposed, and willed, that First matter, or lump, had its being, simply of nothing,
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1838
as all reason shewes vs. For how is it possible to cōceiue, or imagin, that that, which is the first matter, should haue any other matter before it, of which it might be made? Therefore the Philoso phers being ignorant of the creation, were inforced to make this first matter eternal:
as all reason shows us For how is it possible to conceive, or imagine, that that, which is the First matter, should have any other matter before it, of which it might be made? Therefore the Philosophy phers being ignorant of the creation, were enforced to make this First matter Eternal:
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1839
and this was the conceipt of them all, that did not acknowledge God to bee the maker of that matter.
and this was the conceit of them all, that did not acknowledge God to be the maker of that matter.
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1840
So then if you aske me, what that was, which was made of nothing; I say, the first matter of all things, and in which all creatures were contained.
So then if you ask me, what that was, which was made of nothing; I say, the First matter of all things, and in which all creatures were contained.
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1841
If any man be afraid, least this opinion should deminish the glory of God, in creating the particulars;
If any man be afraid, lest this opinion should diminish the glory of God, in creating the particulars;
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1842
hee must be put in mind, that both the matter it selfe was made by God of nothing,
he must be put in mind, that both the matter it self was made by God of nothing,
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1843
& that all the creatures were made of it, by no lesse infinit power, then the lumpe it selfe was made.
& that all the creatures were made of it, by no less infinite power, then the lump it self was made.
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1844
If Adam in his first estate, if all the Angells of God had beene created before this lumpe;
If Adam in his First estate, if all the Angels of God had been created before this lump;
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1845
and that being made, by the Almighty power of God, had beene brought vnto them, as the creatures were to Adam: it had not bin possible for them, I will not say to haue made these other inferior creatures,
and that being made, by the Almighty power of God, had been brought unto them, as the creatures were to Adam: it had not been possible for them, I will not say to have made these other inferior creatures,
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1846
but so much as to haue deuised the forme, and workmanship, which no• they see, and wonder at, in the meanest creatures.
but so much as to have devised the Form, and workmanship, which no• they see, and wonder At, in the Meanest creatures.
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1847
But of this point in the second part, when I come to shew that the Creation of all things is a certaine proofe of our Sauiours Godhead.
But of this point in the second part, when I come to show that the Creation of all things is a certain proof of our Saviour's Godhead.
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1848
It remaines, that wee expounde the last words, All things. What need they any exposition, may some man say.
It remains, that we expound the last words, All things. What need they any exposition, may Some man say.
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1849
For who is so dull, that he vnderstands not, what is meant by them? what can be meant,
For who is so dull, that he understands not, what is meant by them? what can be meant,
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1850
but absolutely All things, without exception? Surely it is certaine, that the Euangelists meaning is so;
but absolutely All things, without exception? Surely it is certain, that the Evangelists meaning is so;
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1851
and a man may well maruell that there should be any question made of it:
and a man may well marvel that there should be any question made of it:
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1852
yet such hath bin the malice of Satan, and the miserable shifting of Hereticks, that (I thinke) no one text in this whole Gospell, hath bin more strangely, or diuersly interpreted.
yet such hath been the malice of Satan, and the miserable shifting of Heretics, that (I think) not one text in this Whole Gospel, hath been more strangely, or diversely interpreted.
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1853
I will touch some of the errors, point at other, and stand long vpon none. We presse the generalitie of the words All things, which comprizeth whatsoeuer hath any being.
I will touch Some of the errors, point At other, and stand long upon none. We press the generality of the words All things, which compriseth whatsoever hath any being.
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1854
Would you think it possible, that these words •eing so large, should bee stretcht too farre? Yet haue they bin, most absurdly.
Would you think it possible, that these words •eing so large, should be stretched too Far? Yet have they been, most absurdly.
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1855
For by them Macedonius, who denied the Godhead of the holy Ghost, laboured to establish his blasphemous heresy.
For by them Macedonius, who denied the Godhead of the holy Ghost, laboured to establish his blasphemous heresy.
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1856
If all things (saith hee) then the holy Ghost too, vnles he be nothing. If all things (Says he) then the holy Ghost too, unless he be nothing.
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1857
Why dost thou not multiply thy absurdities, and say asmuch of the Father, and the Sonne himselfe too? For if it seeme absurde to thee,
Why dost thou not multiply thy absurdities, and say as of the Father, and the Son himself too? For if it seem absurd to thee,
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1858
as it is, to containe the Sonne vnder these generall tearmes, because hee is the creator or maker;
as it is, to contain the Son under these general terms, Because he is the creator or maker;
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1859
how canst thou imagin such a blasphemy, of the holye Ghost, who is also a Creator with him, being one & the same God? At the least thou canst not exempt the Father;
how Canst thou imagine such a blasphemy, of the holy Ghost, who is also a Creator with him, being one & the same God? At the least thou Canst not exempt the Father;
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1860
of whom there is no more mention in this clause, then of the holy spirit.
of whom there is no more mention in this clause, then of the holy Spirit.
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1861
But the Euangelist (that I may not spend too much time in these fancies) hath answered for himselfe, where he restraineth this to the things, that were made.
But the Evangelist (that I may not spend too much time in these fancies) hath answered for himself, where he restraineth this to the things, that were made.
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1862
VVithout him was made nothing that was made. Whatsoeuer was made, was made by him:Without him was made nothing that was made. Whatsoever was made, was made by him:
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1863
but the holy Ghost being God (as hath bin shewed) hath an eternall being, and was neuer made;
but the holy Ghost being God (as hath been showed) hath an Eternal being, and was never made;
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1864
though he proceed from the father, and the Sonne. As Macedonius stretcht those words, farder then they would reach:
though he proceed from the father, and the Son. As Macedonius stretched those words, farther then they would reach:
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1865
so on the contrary side, other Hereticks drew them into a narrower roume, then they could endure.
so on the contrary side, other Heretics drew them into a narrower room, then they could endure.
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1866
For whereas by by all things we must vnderstand whatsoeuer had any beginning of being,
For whereas by by all things we must understand whatsoever had any beginning of being,
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1867
whether it be visible, as the heauens, the Earth & the Sea, men, beasts, fowles, fishes:
whither it be visible, as the heavens, the Earth & the Sea, men, beasts, fowls, Fish:
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1868
or inuisible, as the Angells, and spirites;
or invisible, as the Angels, and spirits;
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1869
some Hereticks denied, that the one of these kinds was created by the Word, some that the other.
Some Heretics denied, that the one of these Kinds was created by the Word, Some that the other.
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1870
The Valentinians were content to grant, that hee made all things, that are bodily, and subiect to sense,
The Valentinians were content to grant, that he made all things, that Are bodily, and Subject to sense,
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1871
yea perhaps the soules of men too, & the Angells:
yea perhaps the Souls of men too, & the Angels:
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1872
but yet for sooth they dreamt of I knowe not what other conceits, which were not created by him.
but yet for sooth they dreamed of I know not what other conceits, which were not created by him.
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1873
The Manichees allowed God the creation of all inuisible spirits:
The manichees allowed God the creation of all invisible spirits:
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1874
but they thought the world, and the creatures in it, too base a peece of worke for so glorious a worke-master;
but they Thought the world, and the creatures in it, too base a piece of work for so glorious a workmaster;
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1875
not perceiuing (ignorant wretches as they were) that the making of the least creature requires infinite wisdome, & power.
not perceiving (ignorant wretches as they were) that the making of the least creature requires infinite Wisdom, & power.
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1876
But what should I enter into any refutation of these Heretickes? All I meane to doe in such cases, is to cleare the Text from such errors, as they loade it withall.
But what should I enter into any refutation of these Heretics? All I mean to do in such cases, is to clear the Text from such errors, as they load it withal.
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1877
Therfore it shall be sufficient against the one, and the other, that the Euangelist not only speakes so generally All things, but also adds, to take away all manner of cauills, that nothing, or not one thing was made without him.
Therefore it shall be sufficient against the one, and the other, that the Evangelist not only speaks so generally All things, but also adds, to take away all manner of cavils, that nothing, or not one thing was made without him.
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1878
Neither will it serue the Valentinians turne, to say, that their fancies were not made because whatsoeuer is not God, had certainely a beginning of being, from and by the Sonne;
Neither will it serve the Valentinians turn, to say, that their fancies were not made Because whatsoever is not God, had Certainly a beginning of being, from and by the Son;
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1879
and therefore those multitudes of their Aeones as they call them, must needes bee made.
and Therefore those Multitudes of their Aeones as they call them, must needs be made.
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1880
For being so many, and so diuerse in nature, it is not possible, they hould be God; as themselues also grant.
For being so many, and so diverse in nature, it is not possible, they hold be God; as themselves also grant.
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1881
And for the first clause By him were all things made, this may suffice: I come to the second.
And for the First clause By him were all things made, this may suffice: I come to the second.
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1882
And without him was nothing made, that was made. And without him was nothing made, that was made.
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1883
Here, because there is some variety in ioyning, or s•uering the words, which makes a difference in the meaning of the Euangelist;
Here, Because there is Some variety in joining, or s•uering the words, which makes a difference in the meaning of the Evangelist;
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1884
it behoues vs, first to seeke out the true pointing of the sentence, and then wee may readily proceed, to enquire after the sense thereof.
it behooves us, First to seek out the true pointing of the sentence, and then we may readily proceed, to inquire After the sense thereof.
pn31 vvz pno12, ord pc-acp vvi av dt j vvg pp-f dt n1, cc av pns12 vmb av-j vvi, pc-acp vvi p-acp dt n1 av.
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1885
Some mingle part of this verse, and part of the next together, reading it thus; Without him, was made nothing, that was made in him;
some mingle part of this verse, and part of the next together, reading it thus; Without him, was made nothing, that was made in him;
d vvb n1 pp-f d n1, cc n1 pp-f dt ord av, vvg pn31 av; p-acp pno31, vbds vvn pix, cst vbds vvn p-acp pno31;
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1886
taking the two last words In him, from the verse that followeth.
taking the two last words In him, from the verse that follows.
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1887
But this hath so little shew of reason in it, that to rehearse it, is to refute it.
But this hath so little show of reason in it, that to rehearse it, is to refute it.
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1888
For how idle a speech is it, to say, that nothing was made without him, that was made in him;
For how idle a speech is it, to say, that nothing was made without him, that was made in him;
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1889
that is by him? As if any reasonable man could imagin, that somthing was made by him, which was made without him.that is by him? As if any reasonable man could imagine, that something was made by him, which was made without him.
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1890
If any man wil interpret In him, as the words properly signify, it is yet more absurd.
If any man will interpret In him, as the words properly signify, it is yet more absurd.
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1891
For neither are al things in the Word, taking In Properly; and it is a manifest contradiction to say, that a thing is made in this,
For neither Are all things in the Word, taking In Properly; and it is a manifest contradiction to say, that a thing is made in this,
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1892
or that, and yet made without it, that is, not within it.
or that, and yet made without it, that is, not within it.
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1893
Other thrust the later part of this verse, to the fourth, and make it part thereof, in this sort; Other thrust the later part of this verse, to the fourth, and make it part thereof, in this sort;
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1894
That which was made, in him was life. And so our Rhemists trāslate the place, following the vulgar Latin.That which was made, in him was life. And so our Rhemists translate the place, following the Vulgar Latin.
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1895
But there is more curiosity in this reading, then truth.
But there is more curiosity in this reading, then truth.
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1896
For who can beleeue, that the Euangelist would trouble them, that should reade, or heare this Gospel, with such a subtility, as few men are able to vnderstand;
For who can believe, that the Evangelist would trouble them, that should read, or hear this Gospel, with such a subtility, as few men Are able to understand;
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1897
that all things which which were made before their making, were life in God; because they were God himself, as they thē were and therefore life;
that all things which which were made before their making, were life in God; Because they were God himself, as they them were and Therefore life;
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1898
because his knowledge, by which they were, is his essence, and so life. These conceipts may perhaps be admitted in the shooles, to exercise schollers witts withal:
Because his knowledge, by which they were, is his essence, and so life. These conceits may perhaps be admitted in the shools, to exercise Scholars wits withal:
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1899
but they can haue no place in the Scripture; which is appointed for the instruction of the weakest capacities.
but they can have no place in the Scripture; which is appointed for the instruction of the Weakest capacities.
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1900
Besides, in al likely hood, if the Euāgelist had purposed to giue vs notice of that matter, he would not haue said (as he doth) That, which was made &c. but rather Those, or All things, that were made, were life in him.
Beside, in all likely hood, if the Euāgelist had purposed to give us notice of that matter, he would not have said (as he does) That, which was made etc. but rather Those, or All things, that were made, were life in him.
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1901
I deny not, that this translation hath some authoritie from antiquity. But surely not so much as is commonly thought:
I deny not, that this Translation hath Some Authority from antiquity. But surely not so much as is commonly Thought:
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1902
& the very euidence of truth, hath made some later Papists also reiect it.
& the very evidence of truth, hath made Some later Papists also reject it.
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1903
The truest, & plainest course is, to reade it, as we commonly doe, following the generall consent of almost al the auncient greeke writers: sure the learnedst, and soundest.
The Truest, & Plainest course is, to read it, as we commonly do, following the general consent of almost all the ancient greek writers: sure the Learnedest, and soundest.
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1904
VVithout him was made nothing that was made. Without him was made nothing that was made.
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1905
Let no mā trouble himselfe with deuising, what the reason should be, why the holy Ghost adds this clause, seeing hee had spoken sufficient in the former:
Let no man trouble himself with devising, what the reason should be, why the holy Ghost adds this clause, seeing he had spoken sufficient in the former:
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1906
I will, if it please God, satisfy this doubt, when I haue expounded the words, and come to deliuer the meaning of the Euangelist in them.
I will, if it please God, satisfy this doubt, when I have expounded the words, and come to deliver the meaning of the Evangelist in them.
pns11 vmb, cs pn31 vvb np1, vvb d n1, c-crq pns11 vhb vvn dt n2, cc vvb pc-acp vvi dt n1 pp-f dt np1 p-acp pno32.
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1907
Now the words are plaine enough in themselues;
Now the words Are plain enough in themselves;
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1908
but that the curiosity of some men, and the crafty malice of Satan, hath made them doubtfull:
but that the curiosity of Some men, and the crafty malice of Satan, hath made them doubtful:
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1909
yet the doubtes are neither many nor hard. First, by without, some men will needes vnderstand that, which before I noted;
yet the doubts Are neither many nor hard. First, by without, Some men will needs understand that, which before I noted;
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1910
as if the Euangelists meaning were that the word contained al things in him, as the preseruer o• them, by his infinit power, and being.
as if the Evangelists meaning were that the word contained all things in him, as the preserver o• them, by his infinite power, and being.
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1911
The doctrine is true, but nothing to the purpose.
The Doctrine is true, but nothing to the purpose.
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1912
It is easie for euery man to discerne, that without him signifies no more bu• that, which was said in the former part of the sentence By him; the one affirming, the other denying.
It is easy for every man to discern, that without him signifies no more bu• that, which was said in the former part of the sentence By him; the one affirming, the other denying.
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1913
If the Euangelist had said, within him were al things, thē there had bin god reason to expound without, as these men doe.
If the Evangelist had said, within him were all things, them there had been god reason to expound without, as these men do.
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1914
But since he puts By him in the first part, surely in the later, without must haue such a sense, as best agrees with that.
But since he puts By him in the First part, surely in the later, without must have such a sense, as best agrees with that.
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1915
Tel me how you would vnderstand my words, if I should speake thus? Dauids battailes were all fought by Ioab, and without him there was none fought.
Tell me how you would understand my words, if I should speak thus? David battles were all fought by Ioab, and without him there was none fought.
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1916
So speaketh S. Iohn, and so he is to be vnderstood. But in the word without, only the curiosity of men was to be blamed:
So speaks S. John, and so he is to be understood. But in the word without, only the curiosity of men was to be blamed:
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1917
in the exposition of the other worde, Nothing, wilful ignorance, and malitious peruerting of the holy Ghosts meaning bewary themselues.
in the exposition of the other word, Nothing, wilful ignorance, and malicious perverting of the holy Ghosts meaning bewary themselves.
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1918
If I should aske any reasonable man, how he thinkes those wordes without him was nothing made, are to bee vnderstood;
If I should ask any reasonable man, how he thinks those words without him was nothing made, Are to be understood;
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1919
would he not answere me readily, and plainely;
would he not answer me readily, and plainly;
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1920
that the Euangelist meant to tell vs, that There was not any thing made, but by him? Surely,
that the Evangelist meant to tell us, that There was not any thing made, but by him? Surely,
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1921
thus would a reasonable man answere, if hee would answere like a reasonable man. But the men, of whome I speake, will haue Nothing to be something;
thus would a reasonable man answer, if he would answer like a reasonable man. But the men, of whom I speak, will have Nothing to be something;
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1922
And whereas S. Iohn would teach vs, that whatsoeuer was made, was made by him, they would make him say, that there was a thing,
And whereas S. John would teach us, that whatsoever was made, was made by him, they would make him say, that there was a thing,
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1923
yea many hundred, or thousand things, that were not made by him. Nothing was made without him.
yea many hundred, or thousand things, that were not made by him. Nothing was made without him.
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1924
That is, say the Manichees, hee was not the maker of Nothing; but that was made without him.
That is, say the manichees, he was not the maker of Nothing; but that was made without him.
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1925
Could a man deuise to speake more contrary to the holy Ghost, if the would set himselfe to it neuer so earnestly? But what is this nothing? No lesse then the heauē, the earth, the sea,
Could a man devise to speak more contrary to the holy Ghost, if the would Set himself to it never so earnestly? But what is this nothing? No less then the heaven, the earth, the sea,
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1926
and whatsoeuer is contained in al these (except spirits) They might better call these All things, then Nothing. Sure, it is a farre easier matter to perswade men to be Sadduces, and thinke there are no spirits at al,
and whatsoever is contained in all these (except spirits) They might better call these All things, then Nothing. Sure, it is a Far Easier matter to persuade men to be Sadducees, and think there Are no spirits At all,
cc r-crq vbz vvn p-acp d d (c-acp n2) pns32 vmd vvi vvi d d n2, av pix. j, pn31 vbz dt av-j jc n1 pc-acp vvi n2 pc-acp vbi np2, cc vvb pc-acp vbr dx n2 p-acp d,
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1927
then to make them beleeue, that all these bodily things are nothing.
then to make them believe, that all these bodily things Are nothing.
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1928
They are nothing (say they) because they are naught, and made by the deuill. They Are nothing (say they) Because they Are nought, and made by the Devil.
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1929
Away with these horrible blasphemies, and absurdities.
Away with these horrible Blasphemies, and absurdities.
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1930
Is the world euill by creation, and not rather wholly by corruption? Or is there any thing in the worlde so euill, that it hath not some good,
Is the world evil by creation, and not rather wholly by corruption? Or is there any thing in the world so evil, that it hath not Some good,
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1931
& profitable vse? Is it possible any thing should haue a being, but from Iehouah, the author of all being? But, I knowe not how, I am almost slipt into a refutation of that, which deserues rather to be reiected with detestation, then refuted by reason;
& profitable use? Is it possible any thing should have a being, but from Jehovah, the author of all being? But, I know not how, I am almost slipped into a refutation of that, which deserves rather to be rejected with detestation, then refuted by reason;
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1932
especially seeing the ground of this their building, is so sleight and sandy.
especially seeing the ground of this their building, is so sleight and sandy.
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1933
What colour is there for this interpretation of theyrs? If wee take the words, in the plaine sense they afford vs, they containe neither impietie, nor absurdity.
What colour is there for this Interpretation of theirs? If we take the words, in the plain sense they afford us, they contain neither impiety, nor absurdity.
q-crq n1 vbz a-acp p-acp d n1 pp-f png32? cs pns12 vvb dt n2, p-acp dt j n1 pns32 vvb pno12, pns32 vvb dx n1, ccx n1.
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1934
What then? Doth the circumstance of the place require anye such exposition? Nay rather ot confutes it, as I haue shewed.
What then? Does the circumstance of the place require any such exposition? Nay rather It confutes it, as I have showed.
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1935
Neither doe they brag of any speciall reuelation, for the vnderstanding of it.
Neither do they brag of any special Revelation, for the understanding of it.
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1936
What should then be their reason for it? Imagin what you will, or can, their conceit passeth all absurdity.
What should then be their reason for it? Imagine what you will, or can, their conceit passes all absurdity.
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1937
Forsooth, the Euangelist hath set nothing, in the last place, after was made. O incredible, shall I say ignorance,
Forsooth, the Evangelist hath Set nothing, in the last place, After was made. Oh incredible, shall I say ignorance,
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1938
or wilfull blindnesse? As if for the sense, it were not all one to say, without him was made nothing, and, without him nothing was made.
or wilful blindness? As if for the sense, it were not all one to say, without him was made nothing, and, without him nothing was made.
cc j n1? p-acp cs p-acp dt n1, pn31 vbdr xx d pi pc-acp vvi, p-acp pno31 vbds vvn pix, cc, p-acp pno31 pix vbds vvn.
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1939
In English the later kind of speech is more agreeable to the nature of the toong;
In English the later kind of speech is more agreeable to the nature of the tongue;
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1940
in greeke it is not so:
in greek it is not so:
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1941
but the sense, euen in the English, is all one, though the words be not so well placed.
but the sense, even in the English, is all one, though the words be not so well placed.
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1942
But let vs leaue these absurdities, vpon which wee haue dwelt too long, a great deale longer then I purposed,
But let us leave these absurdities, upon which we have dwelled too long, a great deal longer then I purposed,
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1943
and betake our selues to the matter. Yet perhaps it will not be amisse to adde a worde or two, first;
and betake our selves to the matter. Yet perhaps it will not be amiss to add a word or two, First;
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1944
for the remouing of a doubt, that may arise in some mans minde, who cannot satisfy himselfe concerning it.
for the removing of a doubt, that may arise in Some men mind, who cannot satisfy himself Concerning it.
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1945
And surely I am the bolder to spende the more time, and labour, in expounding the text,
And surely I am the bolder to spend the more time, and labour, in expounding the text,
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1946
and making al things as plaine, as I can, because I knowe, that one of Satans meanes, to discredit the doctrine,
and making all things as plain, as I can, Because I know, that one of Satan means, to discredit the Doctrine,
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1947
and make the exhortation out of any palce of Scripture, lesse effectuall, is to cast some doubtes into mens heartes;
and make the exhortation out of any palce of Scripture, less effectual, is to cast Some doubts into men's hearts;
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1948
about the true sense of the text expounded.
about the true sense of the text expounded.
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1949
If hee can shew any likely hood of some other interpretation, then was giuen, he makes accompt he hath aduantage enough, to perswade vs not to regard what was taught vs,
If he can show any likely hood of Some other Interpretation, then was given, he makes account he hath advantage enough, to persuade us not to regard what was taught us,
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1950
& what we were exhorted to.
& what we were exhorted to.
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1951
For if the foundation bee weake, how should the building be but ruinous? So likewise,
For if the Foundation be weak, how should the building be but ruinous? So likewise,
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1952
if he cannot reasonably obiect against the expounding of the place, yet if hee can raise some doubts, which were not satisfied, he will imploy men therein,
if he cannot reasonably Object against the expounding of the place, yet if he can raise Some doubts, which were not satisfied, he will employ men therein,
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1953
and so drawe them away, from the meditation, and practise of that, which was deliuered.
and so draw them away, from the meditation, and practice of that, which was Delivered.
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1954
The doubt vpon this place, is in the later part of this clause, why the Euangelist should add these words, without him was made: was it not sufficient to haue said, All things were made by him? yes surely, it was very sufficient, both for the truth of the thing,
The doubt upon this place, is in the later part of this clause, why the Evangelist should add these words, without him was made: was it not sufficient to have said, All things were made by him? yes surely, it was very sufficient, both for the truth of the thing,
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1955
and also for the vnderstanding of it.
and also for the understanding of it.
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1956
What vse is there then of this repetition? It helpes the memory, and as it were stirs vs vp to greater atttention.
What use is there then of this repetition? It helps the memory, and as it were stirs us up to greater atttention.
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1957
But the true reason of it, (as I conceiue) is, that the Euangelist followeth the Hebrew phrase very commonly;
But the true reason of it, (as I conceive) is, that the Evangelist follows the Hebrew phrase very commonly;
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1958
in which it is ordinary, to double that, by a negation, or deniall of the contrary, which before was affirmed.
in which it is ordinary, to double that, by a negation, or denial of the contrary, which before was affirmed.
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Page 120
1959
So speaketh Hezekiah to the Prophet I sai, All that is in my house, they haue seene;
So speaks Hezekiah to the Prophet I sai, All that is in my house, they have seen;
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1960
there is nothing among my treasures, that I haue not shewed them So Ieremie to •ohanan, and the people, What soeuer thing the Lorde shall aunswere you, I will declare it to you:
there is nothing among my treasures, that I have not showed them So Ieremie to •ohanan, and the people, What soever thing the Lord shall answer you, I will declare it to you:
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1961
I will keepe nothing backe from you. I will keep nothing back from you.
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1962
Of this kinde, there are many speeches of our Sauiour recorded in the Gospell, that it may appeare it was ordinarie with him,
Of this kind, there Are many Speeches of our Saviour recorded in the Gospel, that it may appear it was ordinary with him,
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1963
so to set out that hee spake, by affirming, or denying the contrary. Hee that sent me, is with me, the Father, hath not left me alone;
so to Set out that he spoke, by affirming, or denying the contrary. He that sent me, is with me, the Father, hath not left me alone;
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1964
God sent not his Sonne into the world, that he should condemne the world, but that the world through him might be saued. God sent not his Son into the world, that he should condemn the world, but that the world through him might be saved.
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1965
This later Clause indeede hath somewhat more in it, then the former, but it was implyed in it:
This later Clause indeed hath somewhat more in it, then the former, but it was employed in it:
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Page 121
1966
So in the verse going before, should not perish, but haue euerlasting life. No man taketh it from me, but I lay it downe of my selfe.
So in the verse going before, should not perish, but have everlasting life. No man Takes it from me, but I lay it down of my self.
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1967
I giue them eternall life, and they shall neuer perish. I give them Eternal life, and they shall never perish.
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1968
This custome of speech vsed also by his Lord and Master, did our Euangelist followe, that wee might the rather beleeue, and remember that, he writ.
This custom of speech used also by his Lord and Master, did our Evangelist follow, that we might the rather believe, and Remember that, he writ.
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Page 121
1969
Thus by the examining of the words, wee are come, at the last, to vnderstand the Euangelists meaning: which is this;
Thus by the examining of the words, we Are come, At the last, to understand the Evangelists meaning: which is this;
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Page 121
1970
that all things whatsoeuer, which had any beginning of being (as all things had,
that all things whatsoever, which had any beginning of being (as all things had,
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1971
except God onely) had that beginning, and being of theirs from the word, or Sonne of God. except God only) had that beginning, and being of theirs from the word, or Son of God.
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1972
There is nothing so glorious in heauen aboue, nothing so meane on earth belowe, nothing so hidden,
There is nothing so glorious in heaven above, nothing so mean on earth below, nothing so hidden,
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1973
& vnknowne in the depth of the Sea, but had his whole being from our Sauiour Christ.
& unknown in the depth of the Sea, but had his Whole being from our Saviour christ.
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Page 121
1974
From him they all receiv'd their substance, and nature; from him they had their qualities, and properties;
From him they all received their substance, and nature; from him they had their qualities, and properties;
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Page 121
1975
by him all things liue, that haue life; by him all things moue, that haue motion;
by him all things live, that have life; by him all things move, that have motion;
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Page 121
1976
by him all things are, that haue any being. But let vs consider these matters more attentiuely: First, in generall; then particularly.
by him all things Are, that have any being. But let us Consider these matters more attentively: First, in general; then particularly.
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Page 121
1977
And because I haue, once or twice already, made mention of a place in the Prouerbes, where this Sonne of God is brought in by Salomon, calling himselfe, by the name of wisedome,
And Because I have, once or twice already, made mention of a place in the Proverbs, where this Son of God is brought in by Solomon, calling himself, by the name of Wisdom,
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1978
and shewing his admirable wisedom by the workes of the Creation, I will begin with his owne report, as it is there described.
and showing his admirable Wisdom by the works of the Creation, I will begin with his own report, as it is there described.
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1979
VVhen hee (that is God the Father) prepared the heauens, I was there (sayth this diuine wisedome) when he set the compasse vpon the deepe; When he (that is God the Father) prepared the heavens, I was there (say this divine Wisdom) when he Set the compass upon the deep;
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1980
when hee established the Cloudes aboue, when he confirmed the Fountaines of the deep. when he established the Clouds above, when he confirmed the Fountains of the deep.
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Page 121
1981
When he gaue his decree to the Sea, that the waters should not passe his commandement, when hee appointed the foundations of the earth, When he gave his Decree to the Sea, that the waters should not pass his Commandment, when he appointed the foundations of the earth,
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1982
Then was I with him a nourisher, and I was dayly his delight, reioycing alway before him. Then was I with him a nourisher, and I was daily his delight, rejoicing always before him.
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1983
But least any man should be so obstinate, that this testimonie cannot resolue, and satisfie him:
But least any man should be so obstinate, that this testimony cannot resolve, and satisfy him:
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1984
I will adde hereunto, the witnes of another Prophet, who calling vpon the Sonne of God, speaketh thus of him;
I will add hereunto, the witness of Another Prophet, who calling upon the Son of God, speaks thus of him;
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1985
Thou hast afore time, layd the foundation of the earth, and the heauens are the worke of thy hands. Thou hast afore time, laid the Foundation of the earth, and the heavens Are the work of thy hands.
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Page 122
1986
If you doubt, whether this bee spoken of the Sonne or no, the holy Ghost shall assure you that it is, by the pen of Saint Paul; who alleageth this place,
If you doubt, whither this be spoken of the Son or no, the holy Ghost shall assure you that it is, by the pen of Saint Paul; who allegeth this place,
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1987
and applyeth it to our Sauiour Christ;
and Applieth it to our Saviour christ;
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1988
Of whome also hee had affirm'd a little before, that God made the world by him.
Of whom also he had affirmed a little before, that God made the world by him.
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1989
It may be, some man would knowe the reason, why our Euangelist, being to describe our Sauiour,
It may be, Some man would know the reason, why our Evangelist, being to describe our Saviour,
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1990
as the Creator of the world, doth not vse the same kinde of speech, which Moses doth,
as the Creator of the world, does not use the same kind of speech, which Moses does,
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1991
and which also is common in the Scripture, to that purpose.
and which also is Common in the Scripture, to that purpose.
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1992
Why doth hee not more particularly recite the things, that were created by him, and set out his glory therein at large as Moses doth? I will tell you, in as few words, as I can.
Why does he not more particularly recite the things, that were created by him, and Set out his glory therein At large as Moses does? I will tell you, in as few words, as I can.
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1993
And first I say of both questions together, that therefore Saint Iohn did not speake either so,
And First I say of both questions together, that Therefore Saint John did not speak either so,
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1994
or so largely, as Moses had done before, because Moses had so done, and his purpose was not the same, that Moses had in his writing.
or so largely, as Moses had done before, Because Moses had so done, and his purpose was not the same, that Moses had in his writing.
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1995
More particularly, and more plainely, I say farther of the former doubt;
More particularly, and more plainly, I say farther of the former doubt;
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1996
first that it is true, and manifest, that whereas Moses named expresly the heauen, and the earth, our Euangelist sayeth in generall, All things. It is also cleere,
First that it is true, and manifest, that whereas Moses nam expressly the heaven, and the earth, our Evangelist Saith in general, All things. It is also clear,
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1997
and certaine, that ordinarily in the Scripture, where God is spoken of, as a Creator, there the same things are mentioned.
and certain, that ordinarily in the Scripture, where God is spoken of, as a Creator, there the same things Are mentioned.
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1998
Wee heard erewhile seuerall places to that purpose; you may finde more at your leasure.
we herd erewhile several places to that purpose; you may find more At your leisure.
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1999
Wee preach vnto you (sayth the Apostle Paul to the men of Listra) That yee should turne from these vaine things, to the liuing God, which made heauen and earth.
we preach unto you (say the Apostle Paul to the men of Lystra) That ye should turn from these vain things, to the living God, which made heaven and earth.
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2000
So sayth Hezekiah, Thou art God alone ouer all the kingdomes of the earth, thou hast made the heauen, and the earth.
So say Hezekiah, Thou art God alone over all the kingdoms of the earth, thou hast made the heaven, and the earth.
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2001
So Ieremiah; Thou hast made the heauen and the earth, by thy great power: yet saith our Euangelist;
So Jeremiah; Thou hast made the heaven and the earth, by thy great power: yet Says our Evangelist;
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2002
By him were all things made. Why so;By him were all things made. Why so;
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2003
As well because by these words, all that Moses sayd might and would easily be conceiv'd,
As well Because by these words, all that Moses said might and would Easily be conceived,
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2004
as also for that he would haue euen those things to be vnderstood whereof Moses had made no expresse mention.
as also for that he would have even those things to be understood whereof Moses had made no express mention.
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2005
Therefore also doth the Apostle Paul speake otherwise of the creation, then Moses, where hee sayth of our Sauiour Christ, By him were all things created which are in heauen,
Therefore also does the Apostle Paul speak otherwise of the creation, then Moses, where he say of our Saviour christ, By him were all things created which Are in heaven,
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2006
and which are in earth, things visible and inuisible, whether they bee Thrones, or Dominions, or Principalities, or Powers; and which Are in earth, things visible and invisible, whither they be Thrones, or Dominions, or Principalities, or Powers;
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then follow the very wordes of our Euangelist, All things were created by him.
then follow the very words of our Evangelist, All things were created by him.
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Thus hath Saint Paul taught vs how to expound Saint Iohn, All things visible, and inuisible.
Thus hath Saint Paul taught us how to expound Saint John, All things visible, and invisible.
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2009
Of the later, Moses sayth nothing expresly;
Of the later, Moses say nothing expressly;
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2010
but rather by his particular description of the visible parts of the world, seemes to tell vs, that hee spake of them onely.
but rather by his particular description of the visible parts of the world, seems to tell us, that he spoke of them only.
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2011
So might our Euangelist also haue been vnderstood, if hee had so spoken;
So might our Evangelist also have been understood, if he had so spoken;
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2012
whereas now wee are to expound him of both, according as the Apostle directs vs. But why doth not Saint Iohn (as the least) follow Moses course,
whereas now we Are to expound him of both, according as the Apostle directs us But why does not Saint John (as the least) follow Moses course,
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and describe the particulars at large? Because Moses was the first, that euer writ that historie of creation,
and describe the particulars At large? Because Moses was the First, that ever writ that history of creation,
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2014
and writ it of purpose, to giue knowledge of it to all posteritie:
and writ it of purpose, to give knowledge of it to all posterity:
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2015
But our Euangelist neither needed doe that, which which was perform'd so excellently, so long before, by another;
But our Evangelist neither needed do that, which which was performed so excellently, so long before, by Another;
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2016
and intended, not to set out the historie, but rather to apply it to the present occasion.
and intended, not to Set out the history, but rather to apply it to the present occasion.
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2017
Hee had also a more worthy matter to handle, whereunto hee hasted, the redemption of the children of God, by the promised Messiah, our Lord and Sauiour Iesus Christ.
He had also a more worthy matter to handle, whereunto he hasted, the redemption of the children of God, by the promised Messiah, our Lord and Saviour Iesus christ.
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Giue mee leaue I pray you a little to consider the glorie of our heauenly redeemer,
Give me leave I pray you a little to Consider the glory of our heavenly redeemer,
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2019
and to insult ouer all such miscreants, Iewes, and Turkes, as despise his gratious offer of saluation,
and to insult over all such miscreants, Iewes, and Turkes, as despise his gracious offer of salvation,
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2020
and refuse him, as not worth the trusting in.
and refuse him, as not worth the trusting in.
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2021
Whom dost thou contemne? whose helpe doest thou thinke scorne of? Canst thou not beleeue in him,
Whom dost thou contemn? whose help dost thou think scorn of? Canst thou not believe in him,
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2022
when thou considerest him in the Virgins wombe? yet beleeue in him, when thou beholdest him in the bosome of God? what could he be,
when thou Considerest him in the Virgins womb? yet believe in him, when thou Beholdest him in the bosom of God? what could he be,
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2023
but mortall, that was made of mortall flesh? Nay, rather, what could hee bee,
but Mortal, that was made of Mortal Flesh? Nay, rather, what could he be,
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2024
but immortall, that made both flesh, and spirit? Thou sayest, Hee is accursed, that maketh flesh his arme;
but immortal, that made both Flesh, and Spirit? Thou Sayest, He is accursed, that makes Flesh his arm;
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2025
and can hee be blessed thinkest thou, that refuseth to make God his strength? Shall the clay say to the potter, Thou art of no power? Shall not so presump•uous a Clod of bak't earth, bee broken all to peeces,
and can he be blessed Thinkest thou, that Refuseth to make God his strength? Shall the clay say to the potter, Thou art of no power? Shall not so presump•uous a Clod of baked earth, be broken all to Pieces,
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2026
and beaten to dust? That thou liuest, mov'st, breath'st, that thou art, that thou canst bee thus vnthankefull, it is his and only his goodnes.
and beaten to dust? That thou Livest, movest, breathest, that thou art, that thou Canst be thus unthankful, it is his and only his Goodness.
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2027
What doost thou plotting, and deuising to ouerthrow his religion? Beholde, hee will take a way thy breath from thee,
What dost thou plotting, and devising to overthrow his Religion? Behold, he will take a Way thy breath from thee,
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2028
and then all thy thoughts shall perish.
and then all thy thoughts shall perish.
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Doest thou not quake and tremble at the fearefull sound of the thunder, that hee made? Doest thou not flee away,
Dost thou not quake and tremble At the fearful found of the thunder, that he made? Dost thou not flee away,
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2030
& hide thy face from the flashes of lighting, that come from him? Doost thou not knowe, that it is hee, that giues thee Corne,
& hide thy face from the flashes of lighting, that come from him? Dost thou not know, that it is he, that gives thee Corn,
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2031
and Wine, and Oyle, and multiplies thy siluer and thy golde, which thou wastest in making warre against him? How long wilt thou proceed to harden thy wicked heart, to thine owne destruction? The weakest,
and Wine, and Oil, and multiplies thy silver and thy gold, which thou wastest in making war against him? How long wilt thou proceed to harden thy wicked heart, to thine own destruction? The Weakest,
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2032
and meanest of his creatures, Flies, and Lice, are stronger then all thy bandes of Ianizaries.
and Meanest of his creatures, Flies, and Lice, Are Stronger then all thy bands of Janizaries.
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2033
If the meditation of our Sauiour Christs Almightie power, in creating all things, will preuayle nothing at all with them,
If the meditation of our Saviour Christ Almighty power, in creating all things, will prevail nothing At all with them,
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2034
but to 〈 ◊ 〉 urage them the more; let vs leaue them to his iust indignation;
but to 〈 ◊ 〉 urage them the more; let us leave them to his just Indignation;
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2035
and apply the knowledge of this doctrine, to the encrease of our owne faith, and comfort.
and apply the knowledge of this Doctrine, to the increase of our own faith, and Comfort.
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2036
And first, let vs hearten our selues against the reproches, and scornes of the weake and ignorant world.
And First, let us hearten our selves against the Reproaches, and scorns of the weak and ignorant world.
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2037
They beleeue not in Iesus Christ. Noe maruaile.
They believe not in Iesus christ. Noah marvel.
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2038
For they see him not, but in the wombe, in the manger, on the Crosse, in the graue.
For they see him not, but in the womb, in the manger, on the Cross, in the graven.
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2039
They see but a peece a it were, or rather the bark only of the tree of life.
They see but a piece a it were, or rather the bark only of the tree of life.
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2040
But we to whom the same Lord, that created the eyes of our bodies, & the naturall light of our vnderstanding, hath giuen also the supernaturall light of faith.
But we to whom the same Lord, that created the eyes of our bodies, & the natural Light of our understanding, hath given also the supernatural Light of faith.
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2041
beholde him a farre off, euen beyond the beginning of the world, and looking through the rinde of his humane nature, see the pith,
behold him a Far off, even beyond the beginning of the world, and looking through the rind of his humane nature, see the pith,
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2042
and substance of his euerlasting Godhead; not what it is, but that it is.
and substance of his everlasting Godhead; not what it is, but that it is.
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2043
Why shuld it be thought strange for men to relie wholly vpon him, that made them? Let me reason with you a little.
Why should it be Thought strange for men to rely wholly upon him, that made them? Let me reason with you a little.
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2044
If a Clocke or Watch, a curious peece of worke, had vnderstanding to consider its owne nature,
If a Clock or Watch, a curious piece of work, had understanding to Consider its own nature,
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2045
and to knowe the workeman, that forg'd and fram'd it, to whose keeping, thinke you, would it committe it selfe, rather then to his, that knew •est how to preserue it,
and to know the workman, that forged and framed it, to whose keeping, think you, would it commit it self, rather then to his, that knew •est how to preserve it,
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2046
because hee deuis'd and made it? Is not euery man desirous to haue that gardiner,
Because he devised and made it? Is not every man desirous to have that gardener,
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2047
if it may be, to looke to his herbs, flowers, knots, arbors, and his whole ground, the excellencie of whose skill he sees continually before his eyes, in the beautie and growth of the things, hee hath fashioned,
if it may be, to look to his herbs, flowers, knots, arbours, and his Whole ground, the excellency of whose skill he sees continually before his eyes, in the beauty and growth of the things, he hath fashioned,
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and planted? And shall not wee rest, and relye vpon him, that created vs? If the skill,
and planted? And shall not we rest, and rely upon him, that created us? If the skill,
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2049
and strength of some workeman bee inferior to o•her of the same trade;
and strength of Some workman be inferior to o•her of the same trade;
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2050
yet his loue and affection to his owne worke, & the care of his reputation, will make him •ble aboue his power.
yet his love and affection to his own work, & the care of his reputation, will make him •ble above his power.
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2051
If that Clocke or Watch I spake of, could finde it selfe decayed in any part, the teeth of the wheeles or pinions to bee ouerworne, the axel to bee growne too thin,
If that Clock or Watch I spoke of, could find it self decayed in any part, the teeth of the wheels or pinions to be overworn, the axel to be grown too thin,
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2052
or any thing to be displaced, would it not seeke, and call for helpe of the maker? I might say •he like of the garden.
or any thing to be displaced, would it not seek, and call for help of the maker? I might say •he like of the garden.
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2053
Who is fitter to amend whatsoeuer is out of order, then bee that first set it in that order? To whome then should wee seeke for ayde? but to him, that hauing created vs, is therfore able,
Who is fitter to amend whatsoever is out of order, then be that First Set it in that order? To whom then should we seek for aid? but to him, that having created us, is Therefore able,
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2054
and willing to restore vs to our former, &, if it please him, to a better estate.
and willing to restore us to our former, &, if it please him, to a better estate.
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2055
Wee see how agreeable it is to reason, that he, which made man, after his owne image and likenes, should refresh it being decayed, and restore it being lost.
we see how agreeable it is to reason, that he, which made man, After his own image and likeness, should refresh it being decayed, and restore it being lost.
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2056
Wee see also, that the same reason teacheth vs, that as many, as desire to bee made partakers of that,
we see also, that the same reason Teaches us, that as many, as desire to be made partakers of that,
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2057
for which they were made, must depend vpon him, by whom they were made. Therefore may wee truely say vnto the Lorde;
for which they were made, must depend upon him, by whom they were made. Therefore may we truly say unto the Lord;
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2058
VVhom haue wee in heauen, but thee? wee haue desired none in the earth with thee. Whom have we in heaven, but thee? we have desired none in the earth with thee.
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2059
But if the hope of so necessarie, & assured succour bee not sufficient to drawe vs to him, that offers himselfe to repaire his owne workemanshippe:
But if the hope of so necessary, & assured succour be not sufficient to draw us to him, that offers himself to repair his own workmanship:
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2060
yet let the consideration of our duetie waigh so much with vs, as to make vs yeelde obedience to our Lord and Maker.
yet let the consideration of our duty weigh so much with us, as to make us yield Obedience to our Lord and Maker.
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2061
There is nothing more common in the Mouthes of men and children, then that God made all other thinges for the seruice of man,
There is nothing more Common in the Mouths of men and children, then that God made all other things for the service of man,
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2062
and man for his owne seruice.
and man for his own service.
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2063
Yea, to whom doth it not seeme vnreasonable, that the creature should denie obedience to the Creator? Doo you not heare the Lord complayning of this by the Prophet Isay; as of a monstrous,
Yea, to whom does it not seem unreasonable, that the creature should deny Obedience to the Creator? Doo you not hear the Lord complaining of this by the Prophet Saiah; as of a monstrous,
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2064
and vnnaturall impietie? Heare O heauens, and hearken O earth; for the Lord hath sayde, I haue nourished, and brought vp Children:
and unnatural impiety? Hear Oh heavens, and harken Oh earth; for the Lord hath said, I have nourished, and brought up Children:
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2065
but they haue rebelled against mee. The Oxe knoweth his owner, and the Asse his maisters Crib;
but they have rebelled against me. The Ox Knoweth his owner, and the Ass his masters Crib;
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2066
but Israell hath not knowne, my people hath not vnderstood. but Israel hath not known, my people hath not understood.
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2067
Are wee more brutish then the Oxe, more dull then the Asse? They relye on them, by whome they haue their meate;
are we more brutish then the Ox, more dull then the Ass? They rely on them, by whom they have their meat;
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2068
Do wee refuse to rest on him, by whome wee haue our whole being? If they should be giuen ouer by one maister, they would soone bee found by another.
Do we refuse to rest on him, by whom we have our Whole being? If they should be given over by one master, they would soon be found by Another.
vdb pns12 vvb pc-acp vvi p-acp pno31, p-acp ro-crq pns12 vhb po12 j-jn n1? cs pns32 vmd vbi vvn a-acp p-acp crd n1, pns32 vmd av vbi vvn p-acp j-jn.
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If the Lord our Creator leaue vs to our selues, there is no second, that can sustaine vs,
If the Lord our Creator leave us to our selves, there is no second, that can sustain us,
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but wee shall immediately fall to nothing.
but we shall immediately fallen to nothing.
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Bee not afrayde then, least thou should'st bee sham'd, when the foolish world shall condemne thee, for beleeuing in Iesus Christ.
Bee not afraid then, lest thou Shouldst be shamed, when the foolish world shall condemn thee, for believing in Iesus christ.
n1 xx j av, cs pns21 vmd2 vbi vvn, c-crq dt j n1 vmb vvi pno21, p-acp vvg p-acp np1 np1.
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Aske them boldly, if the creature may not, or ought not to put his trust in the Creator.
Ask them boldly, if the creature may not, or ought not to put his trust in the Creator.
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Let them tell thee, whether they doe not thinke it iust and reasonable, for the workmaister, to haue all command ouer the worke.
Let them tell thee, whither they do not think it just and reasonable, for the workmaster, to have all command over the work.
vvb pno32 vvi pno21, cs pns32 vdb xx vvi pn31 j cc j, p-acp dt n1, pc-acp vhi d n1 p-acp dt n1.
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Thou find'st they selfe to bee wholly out of frame and order:
Thou Findest they self to be wholly out of frame and order:
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to whome should'st thou goe to bee amended, but to him, that form'd thee? Thou art not able to attaine to the ende, for which thou we•t created;
to whom Shouldst thou go to be amended, but to him, that formed thee? Thou art not able to attain to the end, for which thou we•t created;
p-acp ro-crq vmd2 pns21 vvi pc-acp vbi vvn, cc-acp p-acp pno31, cst vvd pno21? pns21 vb2r xx j pc-acp vvi p-acp dt n1, p-acp r-crq pns21 vh2 vvn;
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who can better, or who will gladlier direct thee, then hee, that appointed that ende for thee? Hee lookes thou shouldst seeke vnto him;
who can better, or who will gladlier Direct thee, then he, that appointed that end for thee? He looks thou Shouldst seek unto him;
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hee calls thee, to come vnto him. Hee commaunde• thee to trust vnto him. As hee hath made thee a man on earth by creation:
he calls thee, to come unto him. He commaunde• thee to trust unto him. As he hath made thee a man on earth by creation:
pns31 vvz pno21, pc-acp vvi p-acp pno31. pns31 n1 pno21 pc-acp vvi p-acp pno31. p-acp pns31 vhz vvn pno21 dt n1 p-acp n1 p-acp n1:
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so hee will make thee a Saint in heauen by regeneration.
so he will make thee a Saint in heaven by regeneration.
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What doost thou vexing, and troubling thy selfe (poore soule) with the continuall sight of thy present deformitie? I was indeed (sayst thou) beautifull, and glorious:
What dost thou vexing, and troubling thy self (poor soul) with the continual sighed of thy present deformity? I was indeed (Sayest thou) beautiful, and glorious:
q-crq vd2 pns21 vvg, cc vvg po21 n1 (j n1) p-acp dt j n1 pp-f po21 j n1? pns11 vbds av (vv2 pns21) j, cc j:
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but I am deformed, and loathsome. I had once the liuely image of him, that created me, true holinesse and righteousnesse:
but I am deformed, and loathsome. I had once the lively image of him, that created me, true holiness and righteousness:
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but I haue now the ougly pourtrature of him. that deceiued mee, euen sinne, and wickednesse.
but I have now the ugly pourtrature of him. that deceived me, even sin, and wickedness.
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If onely the colour were decayed, it might happely be refresht. But when the very form is perished, there is nothing left to bee repayred.
If only the colour were decayed, it might happily be refreshed. But when the very from is perished, there is nothing left to be repaired.
cs av-j dt n1 vbdr vvn, pn31 vmd av-j vbi vvn. p-acp c-crq dt j n1 vbz vvn, pc-acp vbz pix vvn pc-acp vbi vvn.
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O miserable and wretched that I am;
O miserable and wretched that I am;
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Not onely to ose that happinesse which can neuer bee recouered, out also to fall into that miserie, which can neuer be renedied.
Not only to ose that happiness which can never be recovered, out also to fallen into that misery, which can never be renedied.
xx av-j pc-acp vvi d n1 r-crq vmb av-x vbi vvn, av av pc-acp vvi p-acp d n1, r-crq vmb av-x vbi vvn.
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Which way shall I turne my selfe? or to whom hall I flee for succour? It is high time to minister some comfort,
Which Way shall I turn my self? or to whom hall I flee for succour? It is high time to minister Some Comfort,
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when the party is so well prepared to receiue it; especially since it may so easily be had.
when the party is so well prepared to receive it; especially since it may so Easily be had.
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Doost thou aske, •o whom thou shalt flee for succour? To whome else, but to him that offers it? As for the feare of, I know not what impossibilitie to recouer so great a losse, remember by whom all things were made,
Dost thou ask, •o whom thou shalt flee for succour? To whom Else, but to him that offers it? As for the Fear of, I know not what impossibility to recover so great a loss, Remember by whom all things were made,
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and thou shalt see how much thou art deceiv'd. Thou hast lost the perfit beautie thou hadst bestowed on thee, in thy creation:
and thou shalt see how much thou art deceived. Thou hast lost the perfect beauty thou Hadst bestowed on thee, in thy creation:
cc pns21 vm2 vvi c-crq d pns21 vb2r vvn. pns21 vh2 vvn dt j n1 pns21 vhd2 vvn p-acp pno21, p-acp po21 n1:
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But hee that gaue it, hath not lost his power, to bestowe new on thee.
But he that gave it, hath not lost his power, to bestow new on thee.
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Is the colour faded? Hee can lay on a fresher, and set an amiable glosse thereon.
Is the colour faded? He can lay on a fresher, and Set an amiable gloss thereon.
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I• the woole forme be perisht, that there remaines no one li•e, or place of a line to bee discer•ed:
I• the wool Form be perished, that there remains no one li•e, or place of a line to be discer•ed:
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yet hath not hee, that created it, forgotten what it was.
yet hath not he, that created it, forgotten what it was.
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Is it harder for him to make thee righteous, then it was to make thee? Can not hee, that created the soule it self, enrich it with qualities beseeming such a substance? Hee that made the light to shine out of darkenes, can make the sowrest crabstocke, beare most sweete fruite.
Is it harder for him to make thee righteous, then it was to make thee? Can not he, that created the soul it self, enrich it with qualities beseeming such a substance? He that made the Light to shine out of darkness, can make the sourest Crabstocke, bear most sweet fruit.
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Hee that created thee, when thou wert not, can create true righteousnes in thee when thou art most vnholy.
He that created thee, when thou Wertenberg not, can create true righteousness in thee when thou art most unholy.
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But, let vs consider this worke of the creation more particularly:
But, let us Consider this work of the creation more particularly:
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and first, that our Sauiour Iesus Christ was the Creator of those inuisible Creatures, which we call Angels.
and First, that our Saviour Iesus christ was the Creator of those invisible Creatures, which we call Angels.
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Looke you for proofe of this point? By him were all things made Or if that content you not, reade that which followes.
Look you for proof of this point? By him were all things made Or if that content you not, read that which follows.
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And without him, was nothing made, that was made. And without him, was nothing made, that was made.
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Then if the Angels were not made by him, either they haue no being at all,
Then if the Angels were not made by him, either they have no being At all,
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or, at the least, had no beginning of their being. The last is vnpossible.
or, At the least, had no beginning of their being. The last is unpossible.
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For they are seruants to the Lord, who only is eternall, and Doe his commādemēt, in obeying the voice of his word.
For they Are Servants to the Lord, who only is Eternal, and Do his Commandment, in obeying the voice of his word.
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And indeed thence haue they their name.
And indeed thence have they their name.
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For what is an Angell, but a messenger imployed in the dispatch of some businesse? He shall send his Angells with thee, saith Abraham to his seruant:
For what is an Angel, but a Messenger employed in the dispatch of Some business? He shall send his Angels with thee, Says Abraham to his servant:
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and againe, The Lord, before whome I walke, will send his Angells with thee, and prosper thy Iorney.
and again, The Lord, before whom I walk, will send his Angels with thee, and prosper thy Journey.
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The books of the old Testament are full of examples, to this purpose Yea, the new also affords not a few.
The books of the old Testament Are full of Examples, to this purpose Yea, the new also affords not a few.
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The Angell of the Lord appeared to Ioseph in a dreame, once, twice, thrice. There appeared vnto Zachary an Angell of the Lorde. The Angel of the Lord appeared to Ioseph in a dream, once, twice, thrice. There appeared unto Zachary an Angel of the Lord.
dt n1 pp-f dt n1 vvd p-acp np1 p-acp dt n1, a-acp, av, av. a-acp vvd p-acp np1 dt n1 pp-f dt n1.
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Therefore it is our of all question, that the Angells had a beginning of their being by creation:
Therefore it is our of all question, that the Angels had a beginning of their being by creation:
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and whatsoeuer had so, tooke that beginning from him, without whome nothing was made, that was made. In the acknowledgment of this;
and whatsoever had so, took that beginning from him, without whom nothing was made, that was made. In the acknowledgment of this;
cc r-crq vhd av, vvd d n1 p-acp pno31, p-acp ro-crq pix vbds vvn, cst vbds vvn. p-acp dt n1 pp-f d;
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when the Lord brings his first begotten Sonne into the world, he saith, And let the Angels of God worship him. when the Lord brings his First begotten Son into the world, he Says, And let the Angels of God worship him.
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Wil you see this homage as it were, and seruice perform'd? Before his conception, the Angell Gabriell was sent to giue notice of it.
Will you see this homage as it were, and service performed? Before his conception, the Angel Gabriel was sent to give notice of it.
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After his cōception, before his birth, an Angell appeared to Iosoph, to testifie, that his conception was by the holy Ghost.
After his conception, before his birth, an Angel appeared to Joseph, to testify, that his conception was by the holy Ghost.
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Presently after his birth, the Angell of the Lorde brought newes therof, to the Shepheards about Bothlehem; Yea, straight way, there was with the Angell, a multitude of heauenly souldiers, praysing God,
Presently After his birth, the Angel of the Lord brought news thereof, to the Shepherds about Bothlehem; Yea, straight Way, there was with the Angel, a multitude of heavenly Soldiers, praising God,
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for his comming into the world. for his coming into the world.
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Which was the mysterie, that the Angells (as Saint Peter tels vs) desired to behold. After his temptation in the wildernesse, The Angels came and ministred vnto him.
Which was the mystery, that the Angels (as Saint Peter tells us) desired to behold. After his temptation in the Wilderness, The Angels Come and ministered unto him.
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I might go forwarde in this kinde: but what needes it? His they are, and at this commaund to bee imployed.
I might go forward in this kind: but what needs it? His they Are, and At this command to be employed.
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The Sonne of man shall send foorth his Angels; Hec shall send his Angels with a great sound of a Trumpet. The Son of man shall send forth his Angels; Hec shall send his Angels with a great found of a Trumpet.
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Wilt thou take a view now of some little part of thy happines, by beleeuing in Iesus Christ, the maker of all things,
Wilt thou take a view now of Some little part of thy happiness, by believing in Iesus christ, the maker of all things,
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and namely of these holy Angels? Looke about thee then, and behold them guarding thee,
and namely of these holy Angels? Look about thee then, and behold them guarding thee,
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and attending vpon thee, on euerie side. Hee hath giuen his Angells charge ouer thee, to keepe thee in thy wayes.
and attending upon thee, on every side. He hath given his Angels charge over thee, to keep thee in thy ways.
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They shall beare thee in their hands, that thou hurt not thy foote a gainst a stone. They shall bear thee in their hands, that thou hurt not thy foot a gainst a stone.
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It is thought to be a goodly matter in the world, for a man to be waited on, with a great traine of nis followers:
It is Thought to be a goodly matter in the world, for a man to be waited on, with a great train of nis followers:
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people gaze vpon such an one, and hee himselfe oftentimes, dotes vpon his owne greatnes. So many proper men, in so braue liueries, decked with rich cognizances of silke, siluer, or golde; clad in veluet, or Satin;
people gaze upon such an one, and he himself oftentimes, dotes upon his own greatness. So many proper men, in so brave liveries, decked with rich cognizances of silk, silver, or gold; clad in velvet, or Satin;
n1 vvb p-acp d dt pi, cc pns31 px31 av, vvz p-acp po31 d n1. av d j n2, p-acp av j n2, vvn p-acp j n2 pp-f n1, n1, cc n1; vvn p-acp n1, cc n1;
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set out with chaynes of golde, scarfes, & brooches; armed with gilt rapiers, and daggers;
Set out with chains of gold, scarves, & brooches; armed with gilded rapiers, and daggers;
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in a word, what can bee supposed to bee wanting, either for glorie, or for safety? Shall I compare one of these wonders of the world, with a poore Christian, that beleeueth truely,
in a word, what can be supposed to be wanting, either for glory, or for safety? Shall I compare one of these wonders of the world, with a poor Christian, that Believeth truly,
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and soundly in Iesus Christ? Thinke not scorne of the comparison, whosoeuer thou art.
and soundly in Iesus christ? Think not scorn of the comparison, whosoever thou art.
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All the braue rie of thy gallantest followers, is but beggerie, being compared to the glory of the meanest of his attendāts.
All the brave rye of thy Gallantest followers, is but beggary, being compared to the glory of the Meanest of his attendants.
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The gold, and siluer of thy Retinue glisters in the eyes of them, that gaze vpon it.
The gold, and silver of thy Retinue glisters in the eyes of them, that gaze upon it.
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2128
Thou hadst need haue a faire day, and a bright shunshine, or else halfe thy shew wil be vtterly lost.
Thou Hadst need have a fair day, and a bright shunshine, or Else half thy show will be utterly lost.
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It is not so with him, whom thou despisest; one of his Angels is able to inlighten any place in the darkest night.
It is not so with him, whom thou Despisest; one of his Angels is able to inlighten any place in the Darkest night.
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As the Shepheardes were watching their flockes by night, the Angell of the Lord came vpon them, As the Shepherds were watching their flocks by night, the Angel of the Lord Come upon them,
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and the glorie of the Lord shone about thē. and the glory of the Lord shone about them.
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What is become of thy glistring in the night time? Torches and candles are the light of thy glory:
What is become of thy glistering in the night time? Torches and Candles Are the Light of thy glory:
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take them away, and all is nothing. There is not so much ods betwixt a black flint, & a well watered diamond,
take them away, and all is nothing. There is not so much ods betwixt a black flint, & a well watered diamond,
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as betwixt the least glimpse of the Angels brightnes, and the greatest light of thy seruants brauerie.
as betwixt the least glimpse of the Angels brightness, and the greatest Light of thy Servants bravery.
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Doost thou boast of thy multitude? How canst thou for shame, if thou remember,
Dost thou boast of thy multitude? How Canst thou for shame, if thou Remember,
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how the Prophet Elisha was attended? Behold the mountaine was full of horses, and Charets of fire round about Elisha.
how the Prophet Elisha was attended? Behold the mountain was full of Horses, and Charets of fire round about Elisha.
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Dost thou heare? The mountaine was full. Alas, a little hill will holde all thy followers.
Dost thou hear? The mountain was full. Alas, a little hill will hold all thy followers.
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Thou art faine to stretch them out to the vttermost, by two and two, that they may make som shew.
Thou art feign to stretch them out to the uttermost, by two and two, that they may make Some show.
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The Prophet had the mountaine full. Hee hath giuen his Angels charge ouer euerie one of his children.
The Prophet had the mountain full. He hath given his Angels charge over every one of his children.
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He names no certaine number, that wee may knowe the charge is common to all. And though all cannot bee in all places, at once;
He names no certain number, that we may know the charge is Common to all. And though all cannot be in all places, At once;
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yet is no place without great multitudes of them. Hee hath thousand thousands mini string vnto him, and ten thousand thousands standing about him.
yet is no place without great Multitudes of them. He hath thousand thousands mini string unto him, and ten thousand thousands standing about him.
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But admitte (as some men teach, I thinke without sufficient warrant) that euery man had his proper Angell, and no more;
But admit (as Some men teach, I think without sufficient warrant) that every man had his proper Angel, and no more;
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many thousands of men might not bee compared with such a guard, for safetie.
many thousands of men might not be compared with such a guard, for safety.
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The Angell of the Lord went out, and slew, in one night, an hundred fourescore and siue thousand in the Camp of the Assyrians. Yea, the very appearance of an Angell, is not without dread, and terror. The Angel of the Lord went out, and slew, in one night, an hundred fourescore and siue thousand in the Camp of the Assyrians. Yea, the very appearance of an Angel, is not without dread, and terror.
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When Zachary saw the Angell, hee was troubled, and feare fell vpon him. So was the Virgin Mary; so were the Shepheardes. When Zachary saw the Angel, he was troubled, and Fear fell upon him. So was the Virgae Marry; so were the Shepherds.
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And yet the messages they brought to these, were full of comfort and ioy. To Zacharie word was brought by the Angell, That his prayer was heard.
And yet the messages they brought to these, were full of Comfort and joy. To Zacharias word was brought by the Angel, That his prayer was herd.
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The Angell assured the noly Virgin That shee had found fauour with God.
The Angel assured the noly Virgae That she had found favour with God.
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And hee that came to the Shepheards, Brought them tidings of great ioy, that should be to all the people.
And he that Come to the Shepherds, Brought them tidings of great joy, that should be to all the people.
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If his presence were fearefull to them, for whose comfort hee was sent, what will it bee to them, against whome hee comes as an Enemie,
If his presence were fearful to them, for whose Comfort he was sent, what will it be to them, against whom he comes as an Enemy,
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for their destruction? Who then would not cast himselfe, for his protection, and saluation, vpon him, that was the Creator of these glorious and mighty Angels? Wouldst thou be honorably attended? Behold, the Angels ready to waite vpon thee.
for their destruction? Who then would not cast himself, for his protection, and salvation, upon him, that was the Creator of these glorious and mighty Angels? Wouldst thou be honorably attended? Behold, the Angels ready to wait upon thee.
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For they are all ministring spirits, sent foorth to minister, for their sakes, which shall bee heires of saluation. For they Are all ministering spirits, sent forth to minister, for their sakes, which shall be Heirs of salvation.
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Would'st thou be safely guarded? The Angels excell in strength. Beholde, there was a great Earth-quake, for the Angell of the Lord descended from heauen,
Wouldst thou be safely guarded? The Angels excel in strength. Behold, there was a great Earthquake, for the Angel of the Lord descended from heaven,
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and came and rowled away the stone from the doore of the Sepulchre, wherin our Sauiour was buried and sat vpon it:
and Come and rolled away the stone from the door of the Sepulchre, wherein our Saviour was buried and sat upon it:
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and his countenance was like lightning, and his rayment white as snowe: and for feare of him, the kee•ers were astonied, and became as dead men. and his countenance was like lightning, and his raiment white as snow: and for Fear of him, the kee•ers were astonished, and became as dead men.
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What if they bee not ordinarily to bee seene? Is it not enough, that wee are assured by the holy Ghost, in the Scripture, that the Lord hath giuen them charge ouer vs? Many and many times are wee defended,
What if they be not ordinarily to be seen? Is it not enough, that we Are assured by the holy Ghost, in the Scripture, that the Lord hath given them charge over us? Many and many times Are we defended,
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and guided by them, though wee see them not. As the Diuell laboureth all hee can, to drawe or thrust vs into daunger:
and guided by them, though we see them not. As the devil Laboureth all he can, to draw or thrust us into danger:
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So doe they striue against him, to keepe vs from it, or to pull vs vs out of it.
So do they strive against him, to keep us from it, or to pull us us out of it.
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How many times haue wee beene stirred vp by them, to the seruice of God,
How many times have we been stirred up by them, to the service of God,
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and the workes of our calling? How often haue they made vs remember, and see, that wee were entring into the way of destruction? It is indeede, the blessed spirit of the Almightie, that inclines our hearts,
and the works of our calling? How often have they made us Remember, and see, that we were entering into the Way of destruction? It is indeed, the blessed Spirit of the Almighty, that inclines our hearts,
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and affections, to like of, and yeelde to holy motions; but the Angels are they, that ordinarily make these motions.
and affections, to like of, and yield to holy motions; but the Angels Are they, that ordinarily make these motions.
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Beleeue then in Iesus Christ, and thou art presently furnisht of a most sufficient guard, both for state and strength.
Believe then in Iesus christ, and thou art presently furnished of a most sufficient guard, both for state and strength.
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The Angel of the Lord pitcheth round about them, that feare him, and deliuereth them. King Salomon in all his royaltie, in the midst of them, that carried 200, targets, The Angel of the Lord pitcheth round about them, that Fear him, and Delivereth them. King Solomon in all his royalty, in the midst of them, that carried 200, targets,
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and 300. shieldes of beaten golde, was not so richly, nor so safely guarded:
and 300. shields of beaten gold, was not so richly, nor so safely guarded:
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such honour, such securitie doth beleefe in Christ procure all true Christians, how meanely soeuer the worlde account of them.
such honour, such security does belief in christ procure all true Christians, how meanly soever the world account of them.
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It will here perhaps bee demanded by some, whether those wicked spirits, which we commonly call Diuells, be of the number of those Angelles,
It will Here perhaps be demanded by Some, whither those wicked spirits, which we commonly call Devils, be of the number of those Angels,
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or within the compasse of those All things, which, the Euangelist sayth, were made by Christ.
or within the compass of those All things, which, the Evangelist say, were made by christ.
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But the question is aunswered already:
But the question is answered already:
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because these spirits are not God, and yet haue a true being, it must needes bee, that they tooke their beginning, by Creation, from him, Without whome nothing was made, that was made.
Because these spirits Are not God, and yet have a true being, it must needs be, that they took their beginning, by Creation, from him, Without whom nothing was made, that was made.
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Besides, it is not vnknowne (I thinke) to any man, that these euill Angells, are all one,
Beside, it is not unknown (I think) to any man, that these evil Angels, Are all one,
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for the substance of their nature, and being, with those other holy, and glorious spirits:
for the substance of their nature, and being, with those other holy, and glorious spirits:
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yea, the Lord doth vse them oftentimes, as executioners of his iust wrath, vpon the wicked.
yea, the Lord does use them oftentimes, as executioners of his just wrath, upon the wicked.
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I will not stand to inquire, whether euer hee doe imploy those his Angels of Light in any such kinde of seruice or no,
I will not stand to inquire, whither ever he do employ those his Angels of Light in any such kind of service or no,
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or whether this office bee put off to those euill spirites onely: once, it is a matter out of doubt, that these later are sometimes so imployed.
or whither this office be put off to those evil spirits only: once, it is a matter out of doubt, that these later Are sometime so employed.
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The spirit of the Lord departed from Saul, and an euill spirit sent from the Lord vexed him. The Spirit of the Lord departed from Saul, and an evil Spirit sent from the Lord vexed him.
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And of the Israelites it is sayd, in the Psalme, That the Lord cast vpon them the fiercenes of his anger, indignation,
And of the Israelites it is said, in the Psalm, That the Lord cast upon them the fierceness of his anger, Indignation,
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and wrath, and vexation by the sending out of euil Angels. and wrath, and vexation by the sending out of evil Angels.
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Such was that lying spirit, which offered himselfe to deceiue Ahab, by the mouth of his false Prophets.
Such was that lying Spirit, which offered himself to deceive Ahab, by the Mouth of his false prophets.
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As for that wickednesse of theirs, which now, by long custome, is as it were turned into nature,
As for that wickedness of theirs, which now, by long custom, is as it were turned into nature,
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and hath taken so full possession of them, that they are vtterly reprobat to all goodnesse;
and hath taken so full possession of them, that they Are utterly Reprobate to all Goodness;
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it was not made with them, but bred and brought in by them;
it was not made with them, but bred and brought in by them;
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they receiued not that corruption with their nature, but by their choise of euill corrupted their nature.
they received not that corruption with their nature, but by their choice of evil corrupted their nature.
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Their estate by creation was happie, their nature holy.
Their estate by creation was happy, their nature holy.
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But they kept not their first estate, but left their owne habitation, as Saint Iude tells vs: But they kept not their First estate, but left their own habitation, as Saint Iude tells us:
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and as the Apostle Peter plainly saith, They sinned. The Lord found no stedfastnesse in them, as Eliphas affirmeth in the booke of Iob, They are now euill, and nothing but euill:
and as the Apostle Peter plainly Says, They sinned. The Lord found no steadfastness in them, as Eliphaz Affirmeth in the book of Job, They Are now evil, and nothing but evil:
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but from the beginning they were not so. Yes saith one, euen from the beginning:
but from the beginning they were not so. Yes Says one, even from the beginning:
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witnesse our Sauiour himselfe, who doubteth not to affirme, that The deuill hath beene a murderer, from the beginning.
witness our Saviour himself, who doubteth not to affirm, that The Devil hath been a murderer, from the beginning.
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What? From the beginning of his creation? That were indeed to make God the author of sinne, properly and immediately.
What? From the beginning of his creation? That were indeed to make God the author of sin, properly and immediately.
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But how should the Diuell bee a murtherer, when as yet there was none, whom he could murther? yea after that Adam was created, which certainly was after the creation of Angells, who were in all likelihood the beginning of Gods workmanship, the Diuell was not y•• • murderer? For Euah, by whome he preuailed to the destruction of Adam, and her selfe, with their whole posterity, was not yet framed.
But how should the devil be a murderer, when as yet there was none, whom he could murder? yea After that Adam was created, which Certainly was After the creation of Angels, who were in all likelihood the beginning of God's workmanship, the devil was not y•• • murderer? For Eve, by whom he prevailed to the destruction of Adam, and her self, with their Whole posterity, was not yet framed.
p-acp q-crq vmd dt n1 vbb dt n1, c-crq c-acp av a-acp vbds pix, ro-crq pns31 vmd vvi? uh p-acp d np1 vbds vvn, r-crq av-j vbds p-acp dt n1 pp-f n2, r-crq vbdr p-acp d n1 dt n1 pp-f npg1 n1, dt n1 vbds xx n1 • n1? p-acp np1, p-acp ro-crq pns31 vvd p-acp dt n1 pp-f np1, cc po31 n1, p-acp po32 j-jn n1, vbds xx av vvn.
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But as soone as the Diuell had seene the man, and the woman, his malice against God,
But as soon as the devil had seen the man, and the woman, his malice against God,
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& his enuy at their present happinesse, and future glory, made him attempt that murder, which he so soone committed.
& his envy At their present happiness, and future glory, made him attempt that murder, which he so soon committed.
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So that from the beginning, is nothing else, but from the first time, that hee had opportunitie to doe a murther.
So that from the beginning, is nothing Else, but from the First time, that he had opportunity to do a murder.
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I deny not, that hee was ready enough before, to haue done the like; but our Sauiour speakes of that actuall mutther.
I deny not, that he was ready enough before, to have done the like; but our Saviour speaks of that actual mutther.
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Neither yet doe I graunt, that hee was naturally so inclyned, by reason of any euill, created in him.
Neither yet do I grant, that he was naturally so inclined, by reason of any evil, created in him.
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But this I say, that being holy by nature, hee wilfully rebelled against God, before the creation of Adam, and by that rebellion of his defaced in himself the Image of God, in which hee was created;
But this I say, that being holy by nature, he wilfully rebelled against God, before the creation of Adam, and by that rebellion of his defaced in himself the Image of God, in which he was created;
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and was giuen vp by God, to his owne wicked heart, without hope or possibilitie of recouerie.
and was given up by God, to his own wicked heart, without hope or possibility of recovery.
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This (in part) our Sauiour himselfe, in that place, signifieth; when hee addes, immediatly vpon the former words, that H•e abode not in the truth.
This (in part) our Saviour himself, in that place, signifies; when he adds, immediately upon the former words, that H•e Abided not in the truth.
d (p-acp n1) po12 n1 px31, p-acp d n1, vvz; c-crq pns31 vvz, av-j p-acp dt j n2, cst av vvd xx p-acp dt n1.
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For by this speech hee doth imply, that hee was first in the truth.
For by this speech he does imply, that he was First in the truth.
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Let vs not bee afray de then to confesse, that the Sonne of God made the Diuell:
Let us not be affray de then to confess, that the Son of God made the devil:
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but let vs knowe, and remember, that hee made him not a diuell. Hee is a Spirit by creation;
but let us know, and Remember, that he made him not a Devil. He is a Spirit by creation;
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an euill spirit by declining from that puritie, wherein hee was created. His being is from the will of God;an evil Spirit by declining from that purity, wherein he was created. His being is from the will of God;
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his being euill from his owne will.
his being evil from his own will.
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But that, which concernes ve especially, in this matter, is this, that how great soeuer his power seeme to bee, in the world,
But that, which concerns ve especially, in this matter, is this, that how great soever his power seem to be, in the world,
p-acp d, r-crq vvz zz av-j, p-acp d n1, vbz d, cst c-crq j av po31 n1 vvi pc-acp vbi, p-acp dt n1,
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how extreame soener his malice bee against God, how desirous soeuer he bee of our destruction;
how extreme soener his malice be against God, how desirous soever he be of our destruction;
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yet hee, in whom wee beleeue, that did create him, both hath him at cōmand,
yet he, in whom we believe, that did create him, both hath him At command,
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as a creature, and would neuer haue created him, if hee had not beene able to bring his owne purpose to passe,
as a creature, and would never have created him, if he had not been able to bring his own purpose to pass,
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for the saluation of those, that trust in him, in despight of Sa••n, and all his instruments.
for the salvation of those, that trust in him, in despite of Sa••n, and all his Instruments.
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Therefore take courage to thy selfe, whosoeuer thou art, that hast committed thy selfe to Iesus Christ to bee saued by him.
Therefore take courage to thy self, whosoever thou art, that hast committed thy self to Iesus christ to be saved by him.
av vvb n1 p-acp po21 n1, r-crq pns21 vb2r, cst vh2 vvn po21 n1 p-acp np1 np1 pc-acp vbi vvn p-acp pno31.
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Dooth Satan rage against thee? Dooth hee beleger thee, on euerie side? Dooth heee come with open mouth,
Doth Satan rage against thee? Doth he beleger thee, on every side? Doth heee come with open Mouth,
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like a Lion, to deuoure thee? Hee that made him, and thee, knowes his strength, and thy weakenesse.
like a lion, to devour thee? He that made him, and thee, knows his strength, and thy weakness.
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Sooner shall hee burst himselfe with swelling enuie, or fret himselfe away to nothing, with bootelesse anger,
Sooner shall he burst himself with swelling envy, or fret himself away to nothing, with bootless anger,
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then separate thee, from thy Lord and Sauiour Iesus Christ. Hee loue thee, for the first creation;
then separate thee, from thy Lord and Saviour Iesus christ. He love thee, for the First creation;
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a thowsand times more for the second generation. Though thy first righteousnesse was lost by sinne, thy second grace shall ouercome sinne.
a thowsand times more for the second generation. Though thy First righteousness was lost by sin, thy second grace shall overcome sin.
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But let vs proceede to the creation of visible things.
But let us proceed to the creation of visible things.
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Whereof I shall neede to say the lesse, because they are (generally) so well knowne to all men,
Whereof I shall need to say the less, Because they Are (generally) so well known to all men,
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and describ'd somewhat largely in the hystorie of the creation. Yet thus much I may, and must say;
and described somewhat largely in the history of the creation. Yet thus much I may, and must say;
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that if wee did more aduisedly consider, either the whole frame of the world, how each part serueth and beautifieth other,
that if we did more advisedly Consider, either the Whole frame of the world, how each part serveth and beautifieth other,
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or the particular creatures, euerie one by themselues, wee should discerne the power, and wisedome of the Creator, in a farre more excellent sort,
or the particular creatures, every one by themselves, we should discern the power, and Wisdom of the Creator, in a Far more excellent sort,
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then euer yet wee sawe it.
then ever yet we saw it.
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But I will not enter into so large a fielde, least the varietie of most admirable workemanshippe make mee forget my selfe,
But I will not enter into so large a field, lest the variety of most admirable workmanship make me forget my self,
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and stay mee too long, in the course of my present iorney, to the ende of this whole verse.
and stay me too long, in the course of my present journey, to the end of this Whole verse.
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Onely I will commend to your priuate meditation, for this purpose, the later ende of the booke of Iob, from the beginning of Chapter 38. to the ende of 41. Where the Lord himselfe, from heauen, thunders out a wonderfull description of his diuine power,
Only I will commend to your private meditation, for this purpose, the later end of the book of Job, from the beginning of Chapter 38. to the end of 41. Where the Lord himself, from heaven, Thunders out a wonderful description of his divine power,
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and wisedome, in the varietie of his workes, and the incredible strength of some speciall creatures;
and Wisdom, in the variety of his works, and the incredible strength of Some special creatures;
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to the vtter confusion of the wicked Maniches, who blasphemously gaue the glorie of these wonders to an Idoll of their owne senselesse deuising, and setting vp.
to the utter confusion of the wicked Maniches, who blasphemously gave the glory of these wonders to an Idol of their own senseless devising, and setting up.
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But they, that haue either the light of true reason, or the direction of the holy spirit, cleerly see,
But they, that have either the Light of true reason, or the direction of the holy Spirit, clearly see,
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and willingly acknowledge, that the least, and meanest creature in the world, could neuer haue beene,
and willingly acknowledge, that the least, and Meanest creature in the world, could never have been,
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but by the infinit power of God; and being is a sufficient proofe of that power, by which it is.
but by the infinite power of God; and being is a sufficient proof of that power, by which it is.
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This I speake the rather, because some learned fooles, being inforced by the light of nature, to discern the Creator in the creatures,
This I speak the rather, Because Some learned Fools, being enforced by the Light of nature, to discern the Creator in the creatures,
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and yet being not willing to assent to the truth of Religion, in the Scripture, haue presumed to denie both the creation,
and yet being not willing to assent to the truth of Religion, in the Scripture, have presumed to deny both the creation,
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and prouidence of God in the smaller, and inferiour creatures, and in ordinary matters of no great moment.
and providence of God in the smaller, and inferior creatures, and in ordinary matters of no great moment.
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Why so? Because (forsooth) they were too base for God to make, or meddle with.
Why so? Because (forsooth) they were too base for God to make, or meddle with.
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O the nicenesse of vaine men!
O the niceness of vain men!
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As if the Sun that shineth out of the heauens, were defiled, or abased, by casting of his beames vpon any place,
As if the Sun that shines out of the heavens, were defiled, or abased, by casting of his beams upon any place,
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though neuer so homely, or vncleanely? But of the prouidence of God, vpon some fitter occasion hereafter.
though never so homely, or uncleanly? But of the providence of God, upon Some fitter occasion hereafter.
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For the creation of such small and meane creatures, wee haue authoritie of Scripture to assure vs, they are GODS workemanshippe;
For the creation of such small and mean creatures, we have Authority of Scripture to assure us, they Are GOD'S workmanship;
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and strength of reason to proue, that they are worthie to bee acknowledged for his.
and strength of reason to prove, that they Are worthy to be acknowledged for his.
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And for Scripture, what better warrant can wee desire, then the testimony of the holy Ghost by Moses, in the report, he makes of the first creation.
And for Scripture, what better warrant can we desire, then the testimony of the holy Ghost by Moses, in the report, he makes of the First creation.
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God said, Lette the waters bring foorth in aboundance, euery creeping thing that hath life. And of the earth afterward;
God said, Let the waters bring forth in abundance, every creeping thing that hath life. And of the earth afterwards;
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God said Let the earth bring foorth the liuing thing, according to his kind; cattell, and that which creepeth.
God said Let the earth bring forth the living thing, according to his kind; cattle, and that which creeps.
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There is not any creature in the Sea, or on the Land, of lesse woorth, then that, which creepeth.
There is not any creature in the Sea, or on the Land, of less worth, then that, which creeps.
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Is it not a part of the Serpents punishment, to go on his belly? Because thou hast done this, thou art accursed aboue all cattell,
Is it not a part of the Serpents punishment, to go on his belly? Because thou hast done this, thou art accursed above all cattle,
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and aboue euery beast of the field:
and above every beast of the field:
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vpon thy belly shalt thou goe, and dust shalt thou eate all the daies of thy life. upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life.
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Is there any baserfood, then the dust of the earth? And yet that is the ordinary meate of such thinges, as craul vppon the land.
Is there any baserfood, then the dust of the earth? And yet that is the ordinary meat of such things, as craul upon the land.
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As for those, that creepe in the water, mudde and slyme is their ordinary sustenance. Yet are both the one, and the other, created by the Lorde.
As for those, that creep in the water, mud and slime is their ordinary sustenance. Yet Are both the one, and the other, created by the Lord.
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Therefore also haue they their part, in praising, and magnifying their heauenly creator.
Therefore also have they their part, in praising, and magnifying their heavenly creator.
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Beasts and all Cattell, creeping things and feathered foules. Yea they are not only the creatures of God, Beasts and all Cattle, creeping things and feathered fowls. Yea they Are not only the creatures of God,
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but (howsoeuer for a time they were ceremonially vncleane) by nature cleane, & good.
but (howsoever for a time they were ceremonially unclean) by nature clean, & good.
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So did the Lord himselfe teach and informe Peter, by a voice from heauen.
So did the Lord himself teach and inform Peter, by a voice from heaven.
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The holy Apostle was hungry, and while meate was dressing for him, fell into a trance, wherein he saw a vessell come downe from heanen, in which were amongst other creatures, creeping things.
The holy Apostle was hungry, and while meat was dressing for him, fell into a trance, wherein he saw a vessel come down from Heaven, in which were among other creatures, creeping things.
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Then there came a voice to him, willing him to kill and eate.
Then there Come a voice to him, willing him to kill and eat.
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Is not this a sufficient proofe of their creation and cleanness? They came now downe from heauen,
Is not this a sufficient proof of their creation and cleanness? They Come now down from heaven,
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and Peter was will'd to eate of them.
and Peter was willed to eat of them.
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But Peter remembring that they were forbidden to bee eaten, as vncleane, began to excuse himselfe.
But Peter remembering that they were forbidden to be eaten, as unclean, began to excuse himself.
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The Lord to cut of all obiections, answers him againe. The thing that God hath purified, pollute thou not.
The Lord to Cut of all objections, answers him again. The thing that God hath purified, pollute thou not.
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This was so done thrice saith the Text. Why so often? but that all doubt of their vncleannesse might be cleane taken away. Well, say you:This was so done thrice Says the Text. Why so often? but that all doubt of their uncleanness might be clean taken away. Well, say you:
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let them be cleane forvse, especially in acase of necessity; yet they are not worthy to be held for the creatures of God.
let them be clean forvse, especially in acase of necessity; yet they Are not worthy to be held for the creatures of God.
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Not worthy, and yet haue being, mouing, and life? Any one of these were sufficient to make them shew some part of his greatnesse, from whom they are.
Not worthy, and yet have being, moving, and life? Any one of these were sufficient to make them show Some part of his greatness, from whom they Are.
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Take the least of the 3. Is there not an infinit difference betwixt not being and being? Or can any power, lesse then infinit, giue being, where there is none? Do not all things as it were, speake,
Take the least of the 3. Is there not an infinite difference betwixt not being and being? Or can any power, less then infinite, give being, where there is none? Do not all things as it were, speak,
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& sound out the excellency of being, when they feare, and striue against nothing more,
& found out the excellency of being, when they Fear, and strive against nothing more,
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then least they should not bee? What hath made some profane wretches, that had no hope of life,
then lest they should not be? What hath made Some profane wretches, that had no hope of life,
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after their death in this world, to wish, that they might liue, though it were but in the forme & nature of Todes or Spiders? It is an old,
After their death in this world, to wish, that they might live, though it were but in the Form & nature of Toads or Spiders? It is an old,
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and true obseruation, euen of the heathen, that euery thing is naturally desirous to continew its being, by all meanes possible.
and true observation, even of the heathen, that every thing is naturally desirous to continue its being, by all means possible.
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But these fond wise men shall be condemned, by some like themselues. Let vs heare Pharaohs in chaunters giue in their verdict.
But these found wise men shall be condemned, by Some like themselves. Let us hear Pharaohs in chanters give in their verdict.
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When they all crauled with lice, & saw that God, who had suffered the Diuel,
When they all crauled with lice, & saw that God, who had suffered the devil,
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for a time, to deceiue them with vaine shewes, would no longer endure his and their damnable presumption, they cried out to Pharaoh; This is the singer of God.
for a time, to deceive them with vain shows, would no longer endure his and their damnable presumption, they cried out to Pharaoh; This is the singer of God.
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Surely, if making lice of dust, be not dishonourable to God, but the wretched sorcerers are inforced to acknowledge his power in them, what madnes is it, to deny him the creation of the smallest,
Surely, if making lice of dust, be not dishonourable to God, but the wretched sorcerers Are enforced to acknowledge his power in them, what madness is it, to deny him the creation of the Smallest,
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and meanest things? Yet I would not be so vnderstood, as if I thought, that euery kinde of such creatures, was made at the first creation, within the compass of those six daies.
and Meanest things? Yet I would not be so understood, as if I Thought, that every kind of such creatures, was made At the First creation, within the compass of those six days.
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It is enough for vs to beleeue, and acknowledge, that all things had their being from God;
It is enough for us to believe, and acknowledge, that all things had their being from God;
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both for their nature, and their properties, and that no kind of creature hath bin, is,
both for their nature, and their properties, and that no kind of creature hath been, is,
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or shal be, at any time, bred, but according to the appointment of the Lord, and by the meanes, which he from the beginning ordained, & fitted to that purpose.
or shall be, At any time, bred, but according to the appointment of the Lord, and by the means, which he from the beginning ordained, & fitted to that purpose.
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Thence it is, that diuerse liuing creatures are daily bred of dust, mudd, slyme, and such like:
Thence it is, that diverse living creatures Are daily bred of dust, mud, slime, and such like:
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Not as if these things fell out thus, by chaunce, or arose from the nature of these matters, without the foresight,
Not as if these things fell out thus, by chance, or arose from the nature of these matters, without the foresight,
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& foreappointment of God the creatour of them.
& foreappointment of God the creator of them.
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Nay rather, therefore did he so temper, and order these things, because he had decreed to haue such creatures bred of them from time to time.
Nay rather, Therefore did he so temper, and order these things, Because he had decreed to have such creatures bred of them from time to time.
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Let vs come yet neerer to these dainty ones, and (if it be possible) giue them a full and perfect view of their error.
Let us come yet nearer to these dainty ones, and (if it be possible) give them a full and perfect view of their error.
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Me thinkes their dealing with God in this matter, is much like to that of Ahaz in another case.
Me thinks their dealing with God in this matter, is much like to that of Ahaz in Another case.
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Whome when the Prophet willed to aske a signe for his assurrance from the Lord, his tender heart would not bee so bold with God;
Whom when the Prophet willed to ask a Signen for his assurrance from the Lord, his tender heart would not be so bold with God;
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I will not aske (saith Ahaz) neither will I tempt the Lord. He durst not (forsooth) aske the Lord: I will not ask (Says Ahaz) neither will I tempt the Lord. He durst not (forsooth) ask the Lord:
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but he durst refuse to obay the word of the Lord by the Prophet, when he was commanded to aske a signe.
but he durst refuse to obey the word of the Lord by the Prophet, when he was commanded to ask a Signen.
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In like sort these men, that are so iealous of Gods glory, will not graunte that hee should bee the maker of such meane things:
In like sort these men, that Are so jealous of God's glory, will not grant that he should be the maker of such mean things:
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But in the meane while, they are not affraid, either to deny him to be the fountaine of al being and so to make him no God,
But in the mean while, they Are not afraid, either to deny him to be the fountain of all being and so to make him no God,
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or else to ascribe these creatures to some chaunce or necessity, not before determined by him;
or Else to ascribe these creatures to Some chance or necessity, not before determined by him;
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and so put him then as it were to his shiftes, to make the best of that, which he cannot otherwise helpe.
and so put him then as it were to his shifts, to make the best of that, which he cannot otherwise help.
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But if these curious men would imploy that time and study, in searching the nature,
But if these curious men would employ that time and study, in searching the nature,
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& parts of these little despised creatures, which they bestow in deuising idle, and foolish arguments, to bewray their bold ignorance, they should find more cause to wonder at the wisedome of God, in their smalnesse,
& parts of these little despised creatures, which they bestow in devising idle, and foolish Arguments, to bewray their bold ignorance, they should find more cause to wonder At the Wisdom of God, in their smallness,
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then to deny him to be the maker of them, because of any imagined basenes.
then to deny him to be the maker of them, Because of any imagined baseness.
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Is there not beauty in a cleare diamond, though it be but a sparke? May there not bee singular workmanship shewed, in the caruing of a ladle or potlid,
Is there not beauty in a clear diamond, though it be but a spark? May there not be singular workmanship showed, in the carving of a ladle or potlid,
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or some other thing of meaner seruice? How much would bee giuen for Myrons Fly sitting on a Charriot,
or Some other thing of meaner service? How much would be given for Myrons Fly sitting on a Chariot,
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& couering it and the horses with her wings & body? But what are all these,
& covering it and the Horses with her wings & body? But what Are all these,
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and as many such like deuises, and pecces of workmanship as can be imagined, if you compare them, with these little creatures? Didst thou neuer see a worme,
and as many such like devises, and Pieces of workmanship as can be imagined, if you compare them, with these little creatures? Didst thou never see a worm,
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or fly so little, that thou couldst hardly discerne it with thy neeye, though thou lookedst earnestly vpon it, which yet mou'd,
or fly so little, that thou Couldst hardly discern it with thy neeye, though thou lookedest earnestly upon it, which yet moved,
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and crept, turn'd and return'd this way and that way, with no slowe pase? If thou could'st possibly take a view of the parts of these creatures, with what admiration of them wouldst thou be rauisht? The Anatomy of such a worme would be no lesse wonderfull,
and crept, turned and returned this Way and that Way, with no slow pace? If thou Couldst possibly take a view of the parts of these creatures, with what admiration of them Wouldst thou be ravished? The Anatomy of such a worm would be no less wonderful,
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then the opening of a Whale, or Elephant.
then the opening of a Whale, or Elephant.
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What should I speak of the Bee, or Silkworme? Where is the Architect or spinster to be found, that cā match the curious frame of the one,
What should I speak of the Bee, or Silkworm? Where is the Architect or spinster to be found, that can match the curious frame of the one,
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or the small and euen thrid of the other? Butp whither doth the wondring at these creaturs drawe me? The farder I goe in this course;
or the small and even thrid of the other? Butp whither does the wondering At these creatures draw me? The farther I go in this course;
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the more, & more way I see still before me, and am neuer a whit the neerer my iournies end.
the more, & more Way I see still before me, and am never a whit the nearer my journeys end.
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I will turne aside therefore into that path, which leades vs to a place of strength & comfort.
I will turn aside Therefore into that path, which leads us to a place of strength & Comfort.
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Hast thou aduisedly considred, that Iesus Christ thy Sauiour, is the mightie and wise creator of all things? I cannot doubt then,
Hast thou advisedly considered, that Iesus christ thy Saviour, is the mighty and wise creator of all things? I cannot doubt then,
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but thou manifestly discernest, that thou art sufficiently prouided of all necessaries, that belong to this presēt life.
but thou manifestly discernest, that thou art sufficiently provided of all necessaries, that belong to this present life.
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They are his by creation, whose thou art by regeneration.
They Are his by creation, whose thou art by regeneration.
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The interest, thou hast in him, conueies vnto thee a just, and strong title to all the comforts, and pleasures of this life.
The Interest, thou hast in him, conveys unto thee a just, and strong title to all the comforts, and pleasures of this life.
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Hee himselfe hath no need of them;
He himself hath no need of them;
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for he is God al-sufficient. Els, hee neither could, or would haue indured to bee without the vse of them, from all eternity, till within these 5600. yeares.
for he is God All-sufficient. Else, he neither could, or would have endured to be without the use of them, from all eternity, till within these 5600. Years.
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What then? Were they prouided for his enimies, that his friends might want? He maketh his Sunne to arise on the euill indeed,
What then? Were they provided for his enemies, that his Friends might want? He makes his Sun to arise on the evil indeed,
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and sendeth his raigne on the vniust. and sends his Reign on the unjust.
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And not on the good, and iust? Hee prouideth for both, but with a diuerse affection.
And not on the good, and just? He Provideth for both, but with a diverse affection.
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Is it not daily seene, that Princes feed, and cloath them (if neede require) that are cōdemned to death for their misdeedes? Why so? Because they meane to make their loue of Iustice knowne to al men,
Is it not daily seen, that Princes feed, and cloth them (if need require) that Are condemned to death for their misdeeds? Why so? Because they mean to make their love of justice known to all men,
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and to powre on such malefactors the shame, they haue deserued.
and to pour on such malefactors the shame, they have deserved.
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The Romane Generals had an especiall care, in all their conquests, to haue the principal of their enimies aliue, that they might afterwards leade them in triumph to shew their glory.
The Roman Generals had an especial care, in all their conquests, to have the principal of their enemies alive, that they might afterwards lead them in triumph to show their glory.
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So doth the Lorde deale with the great, and mighty wicked ones of the world: He feedes them with the best and daintiest meate, hee cloaths them with the costliest,
So does the Lord deal with the great, and mighty wicked ones of the world: He feeds them with the best and daintiest meat, he clothes them with the Costliest,
np1 vdz dt n1 vvb p-acp dt j, cc j j pi2 pp-f dt n1: pns31 vvz pno32 p-acp dt js cc js n1, pns31 n2 pno32 p-acp dt js,
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and gayest apparell, hee sets them out as it were to shewe, that all men may take notice of them;
and Gayest apparel, he sets them out as it were to show, that all men may take notice of them;
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to the ende, that at the last, hee may triumph ouer them the more gloriously. Thou, that beleeuest in Iesus Christ, perhaps farest hardly, and art meanely attired. Well;
to the end, that At the last, he may triumph over them the more gloriously. Thou, that Believest in Iesus christ, perhaps farest hardly, and art meanly attired. Well;
p-acp dt n1, cst p-acp dt ord, pns31 vmb vvi p-acp pno32 dt av-dc av-j. pns21, cst vv2 p-acp np1 np1, av vv2 av, cc n1 av-j vvn. uh-av;
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rest vpon thy Sauiour, that was the maker of all things.
rest upon thy Saviour, that was the maker of all things.
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Hee can make supply to thee of all things, when hee will, and hee will when hee fees it best for thee.
He can make supply to thee of all things, when he will, and he will when he fees it best for thee.
pns31 vmb vvi n1 p-acp pno21 pp-f d n2, c-crq pns31 vmb, cc pns31 vmb c-crq pns31 n2 pn31 av-js p-acp pno21.
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But it is his power, of which we now speake.
But it is his power, of which we now speak.
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The Deuill knew, and confest, that the Sonne of God was able to make bread of stones.
The devil knew, and confessed, that the Son of God was able to make bred of stones.
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But the Son of God told him, that Man liues not by bread only, but by euery word, that proceedeth out of the mouth of God.
But the Son of God told him, that Man lives not by bred only, but by every word, that Proceedeth out of the Mouth of God.
p-acp dt n1 pp-f np1 vvd pno31, cst n1 vvz xx p-acp n1 av-j, cc-acp p-acp d n1, cst vvz av pp-f dt n1 pp-f np1.
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Lackest thou bread? The Creator of all things can prouide it, in a moment for thee, or feed thee without it.
Lackest thou bred? The Creator of all things can provide it, in a moment for thee, or feed thee without it.
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Who maintained life, and strength in Moses, and Elias when they continued, without any manner of sustenance, by by the space of 40. daies,
Who maintained life, and strength in Moses, and Elias when they continued, without any manner of sustenance, by by the Molle of 40. days,
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and 40. nights? Who kept the oyle in the cruse, and the meale in the barrel, that they wasted not? Did not this mighty Creator, thy Sauiour Iesus Christ, feed, and fill 5000. persons with 5. barley loues,
and 40. nights? Who kept the oil in the cruse, and the meal in the barrel, that they wasted not? Did not this mighty Creator, thy Saviour Iesus christ, feed, and fill 5000. Persons with 5. Barley loves,
cc crd n2? r-crq vvd dt n1 p-acp dt n1, cc dt n1 p-acp dt n1, cst pns32 vvd xx? vdd xx d j n1, po21 n1 np1 np1, n1, cc vvi crd n2 p-acp crd n1 n2,
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& a. fishes, & yet leaue 12. baskets ful of broken meate remaining? What shoulde I say more? Hee that made all things, can furnish thee with all things;
& a. Fish, & yet leave 12. baskets full of broken meat remaining? What should I say more? He that made all things, can furnish thee with all things;
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and so will doe, if thou put all thy trust in him, to saue thee. There remaines yet one doubt:
and so will do, if thou put all thy trust in him, to save thee. There remains yet one doubt:
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which I reseru'd, of purpose, for this place, though I had occasion to haue spoken of it before, in the interpretation of the later part of the Text. Some by Nothing, vnderstand Sinne; as if the Euangelist had meant to signifie that Sinne was made, without him that was the Creator of all things:
which I reserved, of purpose, for this place, though I had occasion to have spoken of it before, in the Interpretation of the later part of the Text. some by Nothing, understand Sin; as if the Evangelist had meant to signify that Sin was made, without him that was the Creator of all things:
r-crq pns11 vvd, pp-f n1, p-acp d n1, cs pns11 vhd n1 pc-acp vhi vvn pp-f pn31 a-acp, p-acp dt n1 pp-f dt jc n1 pp-f dt np1 d p-acp pix, vvb n1; c-acp cs dt np1 vhd vvn pc-acp vvi d n1 vbds vvn, p-acp pno31 cst vbds dt n1 pp-f d n2:
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but how then could this speech be true? If something were made without him,
but how then could this speech be true? If something were made without him,
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how were all things made by him? Surely if we take that diuisiō of the verses for good,
how were all things made by him? Surely if we take that division of the Verses for good,
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and that sense for true, which they, that by Nothing will haue Sinne to be meant, approue and follow;
and that sense for true, which they, that by Nothing will have Sin to be meant, approve and follow;
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wee may well be suspected, to make God the author of sinne.
we may well be suspected, to make God the author of sin.
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That which was made (say those men) In him was life: who would not conceiue this to bee spoken of that, which went next before? Let vs make this a little plainer: Thus they reade the text; without him was made nothing. That which was made (say those men) In him was life: who would not conceive this to be spoken of that, which went next before? Let us make this a little plainer: Thus they read the text; without him was made nothing.
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That, which was made, in him was life. That, which was made, in him was life.
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Is it not more reasonable to referre these last words, That which was made, to that nothing, which they say was made,
Is it not more reasonable to refer these last words, That which was made, to that nothing, which they say was made,
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then to All things, in the former part of the verse, as I noted before? If it had been the holy Ghostes purpose to seuer these middle words, in sense, where hee speakes of Nothing, from the former,
then to All things, in the former part of the verse, as I noted before? If it had been the holy Ghosts purpose to sever these middle words, in sense, where he speaks of Nothing, from the former,
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& in the fourth verse to speake againe of those All things, he would not haue said, That, which was made;
& in the fourth verse to speak again of those All things, he would not have said, That, which was made;
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but those things that were made. but those things that were made.
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If then we take this Nothing, for something, which was made, without the creator, and by Nothing vnderstand sinne, wee affirme in the next words, that sinne was life in him.
If then we take this Nothing, for something, which was made, without the creator, and by Nothing understand sin, we affirm in the next words, that sin was life in him.
cs av pns12 vvb d pix, p-acp pi, r-crq vbds vvn, p-acp dt n1, cc p-acp pix vvi n1, pns12 vvb p-acp dt ord n2, cst n1 vbds n1 p-acp pno31.
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By Nothing therefore, Sinne is not meant:
By Nothing Therefore, Sin is not meant:
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but the word must be takē as it properly signifieth, and this later part bee vnderstood as a deniall of the contrary to that, which was deliuered in the former clause.
but the word must be taken as it properly signifies, and this later part be understood as a denial of the contrary to that, which was Delivered in the former clause.
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Yet because the question, concerning the being of sinne, ariseth from the doctrine, which the Euangelist here propoundeth:
Yet Because the question, Concerning the being of sin, arises from the Doctrine, which the Evangelist Here propoundeth:
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It is requisit to say somewhat of it. All things were made by him;
It is requisite to say somewhat of it. All things were made by him;
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If all things then sinne too, vnlesse that be simply nothing, or be, of it selfe, eternall and infinit,
If all things then sin too, unless that be simply nothing, or be, of it self, Eternal and infinite,
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as nothing is, but God only.
as nothing is, but God only.
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Neither will it serue the turne to say, that All things, that were made, were made by him.
Neither will it serve the turn to say, that All things, that were made, were made by him.
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For by these words, that were made, nothing is exempted from being made, but he only, that made al all things, God almightie, the Father, the Sonne, and the holy Ghost.
For by these words, that were made, nothing is exempted from being made, but he only, that made all all things, God almighty, the Father, the Son, and the holy Ghost.
c-acp p-acp d n2, cst vbdr vvn, pix vbz vvn p-acp vbg vvn, cc-acp pns31 av-j, cst vvd d d n2, np1 j-jn, dt n1, dt n1, cc dt j n1.
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It seemes then, that sinne was made;
It seems then, that sin was made;
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& maker it could haue none, but him that made all things, that were made, that is all things, besides himselfe.
& maker it could have none, but him that made all things, that were made, that is all things, beside himself.
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Ther fore sinne also was made by him. O blasphemy!
There before sin also was made by him. O blasphemy!
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God the author of sinne? How shall hee then condemne the world for sinne? For what is there,
God the author of sin? How shall he then condemn the world for sin? For what is there,
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or can there bee from him, that is nothing, but goodnesse, which is not good? And shall men be iudged for that, which is good? Here, what the Iudge himselfe saith;
or can there be from him, that is nothing, but Goodness, which is not good? And shall men be judged for that, which is good? Here, what the Judge himself Says;
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They shall come forth that haue done good, to the resurrection of life, and they that haue done euill, to the resurrection of condemnation. They shall come forth that have done good, to the resurrection of life, and they that have done evil, to the resurrection of condemnation.
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Be it far from the Lord (saith faithfull Abraham) to stay the righteous with the wicked:
Be it Far from the Lord (Says faithful Abraham) to stay the righteous with the wicked:
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and that the righteous should bee euen as the wicked; be it far from him.
and that the righteous should be even as the wicked; be it Far from him.
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And shall not the Iudge of all the world doe right? Therefore this must bee laid,And shall not the Judge of all the world do right? Therefore this must be laid,
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as a maine foundation in diuinity, that sinne, whatsoeuer it bee, is no creature of Gods making.
as a main Foundation in divinity, that sin, whatsoever it be, is no creature of God's making.
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What if I through ignorance, be not able to make the point cleare? Shall it therfore be doubted of? I haue said enough already to proue the truth of the matter, that Sinne is no creature of God;
What if I through ignorance, be not able to make the point clear? Shall it Therefore be doubted of? I have said enough already to prove the truth of the matter, that Sin is no creature of God;
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I am now only to describe the nature of it to you, that you may be the better satisfied.
I am now only to describe the nature of it to you, that you may be the better satisfied.
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If I sayle in this last parte, blame my ignorance, but doubt not of the truth.
If I sail in this last part, blame my ignorance, but doubt not of the truth.
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What is sinne then? Our Apostle answeres, that Sin is the transgression of the law.
What is sin then? Our Apostle answers, that since is the Transgression of the law.
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For where there is no law saith another Apostle) there is no transgression. The word in S. Iohn is larger, For where there is no law Says Another Apostle) there is no Transgression. The word in S. John is larger,
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then that in S. Paul. Because the later ex presseth only those sinns, which are committed, by doing that, which is forbidden:
then that in S. Paul. Because the later ex Presseth only those Sins, which Are committed, by doing that, which is forbidden:
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but the former condemnes all, whatsoeuer is not according to the law.
but the former condemns all, whatsoever is not according to the law.
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Transgression is as much in english, and so is the greeke word in S. Paul, as going ouer.
Transgression is as much in english, and so is the greek word in S. Paul, as going over.
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The Apostle compares the law of God, to the pales of a parke, or to the bounds of a forrest,
The Apostle compares the law of God, to the pales of a park, or to the bounds of a forest,
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or chase, wherein the Deere are to remaine, and not to leap ouer them, or breake out into anyother ground.
or chase, wherein the Dear Are to remain, and not to leap over them, or break out into anyother ground.
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Let them feed where they wil withing, al is wel enough: But if they once passe the pale, or boundes, they haue faulted;
Let them feed where they will withing, all is well enough: But if they once pass the pale, or bounds, they have faulted;
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and if they come short home, it is no more then they haue deserued. This going beyond their limittes, within which they should keepe, is a transgression, and offence.
and if they come short home, it is no more then they have deserved. This going beyond their Limits, within which they should keep, is a Transgression, and offence.
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So is sinne, according to the Apostles word, he there vseth.
So is sin, according to the Apostles word, he there uses.
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Yet doubtlesse, though he meant especially to note that, which was best knowne, namely the dooing of euill;
Yet doubtless, though he meant especially to note that, which was best known, namely the doing of evil;
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wee may not thinke, but it was his purpose also, to signifie the leauing vndone of that good, which is commanded.
we may not think, but it was his purpose also, to signify the leaving undone of that good, which is commanded.
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I will make the matter plaine by the former similitude.
I will make the matter plain by the former similitude.
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Lette vs imagin instead of those pales, the lists, or barrs, that are at the end of some race, or gole;
Let us imagine instead of those pales, the lists, or bars, that Are At the end of Some raze, or goal;
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to which, all, that make triall of themselues, in that game, or exercise, must needes come,
to which, all, that make trial of themselves, in that game, or exercise, must needs come,
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and beyond which they may not go.
and beyond which they may not go.
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He that faints, ere he haue attained to the marke, is faulty, for leauing vndone which he ought to doe:
He that faints, ere he have attained to the mark, is faulty, for leaving undone which he ought to do:
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He that runns out beyond it, makes a contrary fault, by doing that he should not do. Both transgresse;
He that runs out beyond it, makes a contrary fault, by doing that he should not do. Both transgress;
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that is, breake the lawe of the game, though the later more properly, in respect of the word transgression. Our Apostle S. Iohn took a word of larger signification, that comprehends whatsoeuer is otherwise, then the law requires:
that is, break the law of the game, though the later more properly, in respect of the word Transgression. Our Apostle S. John took a word of larger signification, that comprehends whatsoever is otherwise, then the law requires:
cst vbz, vvb dt n1 pp-f dt n1, cs dt jc n1 av-j, p-acp n1 pp-f dt n1 n1. po12 n1 np1 np1 vvd dt n1 pp-f jc n1, cst vvz r-crq vbz av, cs dt n1 vvz:
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whether we fall short of the marke, that is set before vs, or fly beyond it, wee are still within the compasse of S. Iohns reproofe;
whither we fallen short of the mark, that is Set before us, or fly beyond it, we Are still within the compass of S. Iohns reproof;
cs pns12 vvb j pp-f dt n1, cst vbz vvn p-acp pno12, cc vvi p-acp pn31, pns12 vbr av p-acp dt n1 pp-f n1 npg1 n1;
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and our fact is a straying, or aberration from the lawe.
and our fact is a straying, or aberration from the law.
cc po12 n1 vbz dt n1, cc n1 p-acp dt n1.
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But whether we offend by too much, or too little, still the sinne is some act,
But whither we offend by too much, or too little, still the sin is Some act,
cc-acp cs pns12 vvb p-acp av av-d, cc av j, av dt n1 vbz d n1,
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or action, and is comprized in that vsuall distribution, thought, word, and deed.
or actium, and is comprised in that usual distribution, Thought, word, and deed.
cc n1, cc vbz vvd p-acp d j n1, n1, n1, cc n1.
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Thought is an action of the inward parts only, the braine, & the heart, or the vnderstanding, and the will.
Thought is an actium of the inward parts only, the brain, & the heart, or the understanding, and the will.
n1 vbz dt n1 pp-f dt j n2 av-j, dt n1, cc dt n1, cc dt n1, cc dt n1.
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Word addeth to the former a second part, performed by the toong.
Word adds to the former a second part, performed by the tongue.
n1 vvz p-acp dt j dt ord n1, vvn p-acp dt n1.
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Deed imployeth the whole body, or some members, or member of it, to the doing of some outward euill.
Deed employeth the Whole body, or Some members, or member of it, to the doing of Some outward evil.
n1 vvz dt j-jn n1, cc d n2, cc n1 pp-f pn31, p-acp dt vdg pp-f d j n-jn.
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Al are actions, or deeds, to speake truly:
All Are actions, or Deeds, to speak truly:
d vbr n2, cc n2, pc-acp vvi av-j:
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but these later haue appropriated that name to themselues, because they haue an effect, that is most sensible, and knowne by feeling.
but these later have appropriated that name to themselves, Because they have an Effect, that is most sensible, and known by feeling.
cc-acp d jc vhb vvn d n1 p-acp px32, c-acp pns32 vhb dt n1, cst vbz av-ds j, cc vvn p-acp n1.
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I will keepe my selfe to the point in question: and though many things offer themselues to bee spoken of;
I will keep my self to the point in question: and though many things offer themselves to be spoken of;
pns11 vmb vvi po11 n1 p-acp dt n1 p-acp n1: cc cs d n2 vvb px32 pc-acp vbi vvn pp-f;
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yet I will rest content with that, which belongs to my present purpose, reseruing all other matters to their seueral places, and iust occasions.
yet I will rest content with that, which belongs to my present purpose, reserving all other matters to their several places, and just occasions.
av pns11 vmb vvi j p-acp d, r-crq vvz p-acp po11 j n1, vvg d j-jn n2 p-acp po32 j n2, cc j n2.
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Sin then (as we haue hitherto spoken of it) is nothing else, but an aberration,
since then (as we have hitherto spoken of it) is nothing Else, but an aberration,
n1 av (c-acp pns12 vhb av vvn pp-f pn31) vbz pix av, cc-acp dt n1,
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or straying from the law of God, by doing that, we should not do, or not doing that, we should do, Can there now bee any reasonable cause of doubting,
or straying from the law of God, by doing that, we should not do, or not doing that, we should do, Can there now be any reasonable cause of doubting,
cc vvg p-acp dt n1 pp-f np1, p-acp vdg cst, pns12 vmd xx vdi, cc xx vdg d, pns12 vmd vdi, vmb a-acp av vbi d j n1 pp-f vvg,
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whether sinne were created by God, or no? Who can imagin, that it was made by God? What being hath it,
whither sin were created by God, or no? Who can imagine, that it was made by God? What being hath it,
cs n1 vbdr vvn p-acp np1, cc dx? q-crq vmb vvi, cst pn31 vbds vvn p-acp np1? r-crq vbg vhz pn31,
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but as other actions of men, and Angells, which are their actions, and performed by them,
but as other actions of men, and Angels, which Are their actions, and performed by them,
cc-acp c-acp j-jn n2 pp-f n2, cc n2, r-crq vbr po32 n2, cc vvn p-acp pno32,
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and haue their being in the doing, and cease with the ende of doing? Shall I endeauour to make it plaine in the seuerall kindes of these Sinnes? First,
and have their being in the doing, and cease with the end of doing? Shall I endeavour to make it plain in the several Kinds of these Sins? First,
cc vhb po32 vbg p-acp dt vdg, cc vvi p-acp dt n1 pp-f vdg? vmb pns11 vvi pc-acp vvi pn31 av-j p-acp dt j n2 pp-f d n2? ord,
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for the omitting of that we are enioyn'd to doe;
for the omitting of that we Are enjoined to do;
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who sees not, that this is nothing, that hath any being in nature, but only a fayling in our duty? Neither are we, in this case, guiltie of hauing done euill,
who sees not, that this is nothing, that hath any being in nature, but only a failing in our duty? Neither Are we, in this case, guilty of having done evil,
r-crq vvz xx, cst d vbz pix, cst vhz d vbg p-acp n1, cc-acp av-j dt vvg p-acp po12 n1? av-d vbr pns12, p-acp d n1, j pp-f vhg vdn j-jn,
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but of haueing left good vndon.
but of having left good undone.
cc-acp pp-f vhg vvn j vvn.
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In one word, here is no action at al, nor any substance, the author of the being whereof wee shall need to enquire after.
In one word, Here is no actium At all, nor any substance, the author of the being whereof we shall need to inquire After.
p-acp crd n1, av vbz dx n1 p-acp d, ccx d n1, dt n1 pp-f dt n1 c-crq pns12 vmb vvi pc-acp vvi a-acp.
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Let vs come to the sinnes that are cōmitted.
Let us come to the Sins that Are committed.
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Whether we consider the inward thoughts of the heart, or the outward actions of the body, what finde we, that we may call a creature? The action, whatsoeuer it be, is his, that doth it.
Whither we Consider the inward thoughts of the heart, or the outward actions of the body, what find we, that we may call a creature? The actium, whatsoever it be, is his, that does it.
cs pns12 vvb dt j n2 pp-f dt n1, cc dt j n2 pp-f dt n1, r-crq vvb pns12, cst pns12 vmb vvi dt n1? dt n1, r-crq pn31 vbi, vbz png31, cst vdz pn31.
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Cain murders Abell: Indas betraies his Lord, and Master. Cain murders Abel: Indus betrays his Lord, and Master.
np1 n2 np1: npg1 vvz po31 n1, cc n1.
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Is there any substance, or creature made by either of these actions? If you seeke for the auctors of thé facts: they are well knowe.
Is there any substance, or creature made by either of these actions? If you seek for the actors of the facts: they Are well know.
vbz pc-acp d n1, cc n1 vvn p-acp d pp-f d n2? cs pn22 vvb p-acp dt n2 pp-f dt n2: pns32 vbr av vvn.
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Cain commits the murder, Iudas the treason.Cain commits the murder, Iudas the treason.
np1 vvz dt n1, np1 dt n1.
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What doth God but continue the naturall strength, which he gaue them, whereby they are able to doe all such actions, as belong to such creatures.
What does God but continue the natural strength, which he gave them, whereby they Are able to do all such actions, as belong to such creatures.
q-crq vdz np1 p-acp vvi dt j n1, r-crq pns31 vvd pno32, c-crq pns32 vbr j pc-acp vdi d d n2, c-acp vvb p-acp d n2.
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Cain hath power to giue a stroke, one or more, that may cause death.Cain hath power to give a stroke, one or more, that may cause death.
np1 vhz n1 pc-acp vvi dt n1, crd cc av-dc, cst vmb vvi n1.
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Iudas hath power to bargaine, and couenant with whom he will, to walke into what place he will, to kisse whome he will, to what ende himselfe list.Iudas hath power to bargain, and Covenant with whom he will, to walk into what place he will, to kiss whom he will, to what end himself list.
np1 vhz n1 p-acp n1, cc n1 p-acp ro-crq pns31 vmb, pc-acp vvi p-acp r-crq n1 pns31 vmb, pc-acp vvi r-crq pns31 vmb, p-acp r-crq n1 px31 vvd.
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It is no sinne to haue this power, but to vse it otherwise then we ought.
It is no sin to have this power, but to use it otherwise then we ought.
pn31 vbz dx n1 pc-acp vhi d n1, cc-acp pc-acp vvi pn31 av av pns12 vmd.
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That we haue it, is from God; that we abuse it, it is from our selues.
That we have it, is from God; that we abuse it, it is from our selves.
cst pns12 vhb pn31, vbz p-acp np1; cst pns12 vvb pn31, pn31 vbz p-acp po12 n2.
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But this only by the way, least some scruple should arise in some man: mind, touching Gods actions in the sinnes of men.
But this only by the Way, lest Some scruple should arise in Some man: mind, touching God's actions in the Sins of men.
p-acp d av-j p-acp dt n1, cs d n1 vmd vvi p-acp d n1: n1, vvg npg1 n2 p-acp dt n2 pp-f n2.
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The conclusion is, that we haue as yet found no sinne, wherof God should be the maker.
The conclusion is, that we have as yet found no sin, whereof God should be the maker.
dt n1 vbz, cst pns12 vhb p-acp av vvd dx n1, c-crq np1 vmd vbi dt n1.
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The hardest point is yet behind, concerning the inward wickednesse, and corruption of nature.
The Hardest point is yet behind, Concerning the inward wickedness, and corruption of nature.
dt js n1 vbz av a-acp, vvg dt j n1, cc n1 pp-f n1.
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For although I am perswaded, that the law of the 10 Commandements, is only the rule of our actions, teaching what we should,
For although I am persuaded, that the law of the 10 commandments, is only the Rule of our actions, teaching what we should,
p-acp cs pns11 vbm vvn, cst dt n1 pp-f dt crd n2, vbz av-j dt n1 pp-f po12 n2, vvg r-crq pns12 vmd,
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or should not doe, and not the patterne of our nature, shewing what wee ought to be:
or should not do, and not the pattern of our nature, showing what we ought to be:
cc vmd xx vdi, cc xx dt n1 pp-f po12 n1, vvg r-crq pns12 vmd pc-acp vbi:
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yet I am out of doubt, that this proneness to sin, and vntowardnes to al good, which euery mā findeth in himselfe, is iustly displeasing to God,
yet I am out of doubt, that this proneness to since, and untowardness to all good, which every man finds in himself, is justly displeasing to God,
av pns11 vbm av pp-f n1, cst d n1 p-acp n1, cc n1 p-acp d j, r-crq d n1 vvz p-acp px31, vbz av-j vvg p-acp np1,
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because his image therby is defaced;
Because his image thereby is defaced;
c-acp po31 n1 av vbz vvn;
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& iustly charged vpon vs as sinne, because by our fault, it hath seized on vs. Therefore taking this (for the present) as graunted;
& justly charged upon us as sin, Because by our fault, it hath seized on us Therefore taking this (for the present) as granted;
cc av-j vvn p-acp pno12 p-acp n1, c-acp p-acp po12 n1, pn31 vhz vvn p-acp pno12 av j-vvg d (c-acp dt j) c-acp vvn;
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let vs examin the matter, & see whether there bee any thing, in this naughtinesse of our nature, which may be truly said to be the creature of God.
let us examine the matter, & see whither there be any thing, in this naughtiness of our nature, which may be truly said to be the creature of God.
vvb pno12 vvi dt n1, cc vvb cs pc-acp vbb d n1, p-acp d n1 pp-f po12 n1, r-crq vmb vbi av-j vvn pc-acp vbi dt n1 pp-f np1.
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First, it is out of all question, that the soule it selfe, in which this corruption resteth, is the workmanship of God;
First, it is out of all question, that the soul it self, in which this corruption rests, is the workmanship of God;
ord, pn31 vbz av pp-f d n1, cst dt n1 pn31 n1, p-acp r-crq d n1 vvz, vbz dt n1 pp-f np1;
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I breathed as it were by him into the body perfitly formed, in the creation of man.
I breathed as it were by him into the body perfectly formed, in the creation of man.
pns11 vvd c-acp pn31 vbdr p-acp pno31 p-acp dt n1 av-j vvd, p-acp dt n1 pp-f n1.
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Whether it bee immediatly created by him still, as I doe verily perswade my self,
Whither it be immediately created by him still, as I do verily persuade my self,
cs pn31 vbb av-j vvn p-acp pno31 av, c-acp pns11 vdb av-j vvi po11 n1,
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or come frō the parents, as the matter of the body doth, it is not much to our purpose,
or come from the Parents, as the matter of the body does, it is not much to our purpose,
cc vvb p-acp dt n2, c-acp dt n1 pp-f dt n1 vdz, pn31 vbz xx av-d p-acp po12 n1,
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for the point wee haue in hand.
for the point we have in hand.
p-acp dt n1 pns12 vhb p-acp n1.
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It is enough for the thing, we handle, that wee acknowledge God to be the maker of it.
It is enough for the thing, we handle, that we acknowledge God to be the maker of it.
pn31 vbz av-d p-acp dt n1, pns12 vvb, cst pns12 vvb np1 pc-acp vbi dt n1 pp-f pn31.
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Secondly, it is not to be doubted, but that, as the substance of the soule, so the qualities thereof also, proceed from the same God, as from their maker.
Secondly, it is not to be doubted, but that, as the substance of the soul, so the qualities thereof also, proceed from the same God, as from their maker.
ord, pn31 vbz xx pc-acp vbi vvn, cc-acp cst, c-acp dt n1 pp-f dt n1, av dt n2 av av, vvb p-acp dt d np1, c-acp p-acp po32 n1.
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For hee that made man after his own image, and likenesse, made those faculties of vnderstanding,
For he that made man After his own image, and likeness, made those faculties of understanding,
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and will, and those qualities of holynesse and righteousnesse, wherein that image only, or especially consists.
and will, and those qualities of holiness and righteousness, wherein that image only, or especially consists.
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Is it not thē to be feared, least we should make God the author of this naughtinesse, by which we are prone to euill,
Is it not them to be feared, lest we should make God the author of this naughtiness, by which we Are prove to evil,
vbz pn31 xx pno32 pc-acp vbi vvn, cs pns12 vmd vvi np1 dt n1 pp-f d n1, p-acp r-crq pns12 vbr j p-acp j-jn,
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since it is a quality abiding in the soule? Some haue thought to shift off the matter, by denying, that the corruption of our nature is any thing else,
since it is a quality abiding in the soul? some have Thought to shift off the matter, by denying, that the corruption of our nature is any thing Else,
c-acp pn31 vbz dt n1 vvg p-acp dt n1? d vhb vvn pc-acp vvi a-acp dt n1, p-acp vvg, cst dt n1 pp-f po12 n1 vbz d n1 av,
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but an absence of goodnesse, for want of which, wee can neither doe, nor desire ought, that is good.
but an absence of Goodness, for want of which, we can neither do, nor desire ought, that is good.
cc-acp dt n1 pp-f n1, p-acp n1 pp-f r-crq, pns12 vmb av-dx vdb, ccx vvi pi, cst vbz j.
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But this doth too much excuse the badnesse of our hearts, which are proclaimed every where in Scripture, not only not to incline to that, which is good,
But this does too much excuse the badness of our hearts, which Are proclaimed every where in Scripture, not only not to incline to that, which is good,
p-acp d vdz av av-d vvi dt n1 pp-f po12 n2, r-crq vbr vvn d c-crq p-acp n1, xx j xx pc-acp vvi p-acp d, r-crq vbz j,
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but to affect, and like of that which is euill; yea to be wholly bent to euill, and to nothing else.
but to affect, and like of that which is evil; yea to be wholly bent to evil, and to nothing Else.
cc-acp pc-acp vvi, cc av-j pp-f d r-crq vbz j-jn; uh p-acp vbi av-jn vvn p-acp j-jn, cc p-acp pix av.
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The Lord saw, that all the imaginations of the thoughts of mans heart were only euill continually. The Lord saw, that all the Imaginations of the thoughts of men heart were only evil continually.
dt n1 vvd, cst d dt n2 pp-f dt n2 pp-f ng1 n1 vbdr av-j j-jn av-j.
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2429
Therefore the Apostle pronounceth of all men, that while they are in their naturall estate, not freed by grace, they are the seruants of sinne.
Therefore the Apostle pronounceth of all men, that while they Are in their natural estate, not freed by grace, they Are the Servants of sin.
av dt n1 vvz pp-f d n2, cst cs pns32 vbr p-acp po32 j n1, xx vvn p-acp n1, pns32 vbr dt n2 pp-f n1.
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2430
And all such S. Iohn calleth the children of the Deuill: and doubteth not to affirme, that the whole worldlyeth in wickednesse. But what needes any more,
And all such S. John calls the children of the devil: and doubteth not to affirm, that the Whole worldlyeth in wickedness. But what needs any more,
cc d d np1 np1 vvz dt n2 pp-f dt n1: cc vvz xx pc-acp vvi, cst dt j-jn vvz p-acp n1. cc-acp q-crq vvz d dc,
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or better proofe, then that discourse, which the Apostle maketh, where he sets out the greeuous misery of our corrupt nature, vpon experience, that he himselfe had,
or better proof, then that discourse, which the Apostle makes, where he sets out the grievous misery of our corrupt nature, upon experience, that he himself had,
cc j n1, cs d n1, r-crq dt n1 vvz, c-crq pns31 vvz av dt j n1 pp-f po12 j n1, p-acp n1, cst pns31 px31 vhn,
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2432
& that all men haue of their vntowardnesse to do good, euē after they haue receiued the spirit of regeneration, I see a law in my members, rebelling against the law of my minde,
& that all men have of their untowardness to do good, even After they have received the Spirit of regeneration, I see a law in my members, rebelling against the law of my mind,
cc cst d n2 vhb pp-f po32 n1 pc-acp vdi j, av c-acp pns32 vhb vvn dt n1 pp-f n1, pns11 vvb dt n1 p-acp po11 n2, vvg p-acp dt n1 pp-f po11 n1,
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2433
and leading me captiue vnto the law of sinne, which is in my members. and leading me captive unto the law of sin, which is in my members.
cc vvg pno11 j-jn p-acp dt n1 pp-f n1, r-crq vbz p-acp po11 n2.
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2434
I leaue it to euery mans consideration, to iudge what wee are before grace, if we bee such after it.
I leave it to every men consideration, to judge what we Are before grace, if we be such After it.
pns11 vvb pn31 p-acp d ng1 n1, pc-acp vvi r-crq pns12 vbr p-acp n1, cs pns12 vbb d c-acp pn31.
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2435
If then this our naturall corruption, be more then a priuation, or absence of that righteousnesse, which was,
If then this our natural corruption, be more then a privation, or absence of that righteousness, which was,
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2436
and ought to be in vs, what is it, but an euill quality? If a quality, it must needes haue had a beginning, either with the soule, or after it.
and ought to be in us, what is it, but an evil quality? If a quality, it must needs have had a beginning, either with the soul, or After it.
cc pi pc-acp vbi p-acp pno12, r-crq vbz pn31, cc-acp dt j-jn n1? cs dt n1, pn31 vmb av vhi vhn dt n1, av-d p-acp dt n1, cc c-acp pn31.
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If so, from whom can it be imagined to haue had that being, but from him, that is the autor of all being? Wherevpon it seemes necessary to follow, that sinne is to be reckned in the number of those All things, that were made by Iesus Christ.
If so, from whom can it be imagined to have had that being, but from him, that is the author of all being? Whereupon it seems necessary to follow, that sin is to be reckoned in the number of those All things, that were made by Iesus christ.
cs av, p-acp ro-crq vmb pn31 vbi vvn pc-acp vhi vhn d n1, cc-acp p-acp pno31, cst vbz dt n1 pp-f d vbg? c-crq pn31 vvz j pc-acp vvi, cst n1 vbz pc-acp vbi vvn p-acp dt n1 pp-f d d n2, cst vbdr vvn p-acp np1 np1.
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But this was disclaimed before, as blasphemous.
But this was disclaimed before, as blasphemous.
p-acp d vbds vvn a-acp, c-acp j.
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What shall we say then? Shall we deny that euery quality is made by God? How can wee possibly doe so, with any reason? For euery quality hath a being: and euery being is good.
What shall we say then? Shall we deny that every quality is made by God? How can we possibly do so, with any reason? For every quality hath a being: and every being is good.
q-crq vmb pns12 vvi av? vmb pns12 vvi cst d n1 vbz vvn p-acp np1? q-crq vmb pns12 av-j vdi av, p-acp d n1? p-acp d n1 vhz dt vbg: cc d vbg vbz j.
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Neither is there any good, but from God, as the autor thereof: Else were not he the only true good;
Neither is there any good, but from God, as the author thereof: Else were not he the only true good;
av-d vbz pc-acp d j, cc-acp p-acp np1, c-acp dt n1 av: av vbdr xx pns31 dt j j j;
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if there were any thing good beside him, which is not good by him.
if there were any thing good beside him, which is not good by him.
cs pc-acp vbdr d n1 j p-acp pno31, r-crq vbz xx j p-acp pno31.
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What remaines, but to affirme, that this Corruption, or naughtinesse, is no quality? How may that appeare? I will endeauour to make it plaine by a likenesse, or similitude.
What remains, but to affirm, that this Corruption, or naughtiness, is no quality? How may that appear? I will endeavour to make it plain by a likeness, or similitude.
q-crq vvz, cc-acp pc-acp vvi, cst d n1, cc n1, vbz dx n1? q-crq vmb d vvi? pns11 vmb vvi pc-acp vvi pn31 av-j p-acp dt n1, cc n1.
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What thinke you of the distempers, that happen often times in the body? When it shakes,
What think you of the distempers, that happen often times in the body? When it shakes,
q-crq vvb pn22 pp-f dt n2, cst vvb av n2 p-acp dt n1? c-crq pn31 vvz,
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and quiuers, with the cold of an ague? when it burnes like fire, with the extreame heate of a feuer? When it flowes with moysture in a dropsie? Are these alterations, new qualities created by God? Consider the rottennesse in an apple;
and quivers, with the cold of an ague? when it burns like fire, with the extreme heat of a fever? When it flows with moisture in a dropsy? are these alterations, new qualities created by God? Consider the rottenness in an apple;
cc n2, p-acp dt n-jn pp-f dt n1? c-crq pn31 vvz av-j n1, p-acp dt j-jn n1 pp-f dt n1? c-crq pn31 vvz p-acp n1 p-acp dt n1? vbr d n2, j n2 vvn p-acp np1? np1 dt n1 p-acp dt n1;
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or a consumption in the body, I speake of or in any member of it.
or a consumption in the body, I speak of or in any member of it.
cc dt n1 p-acp dt n1, pns11 vvb pp-f cc p-acp d n1 pp-f pn31.
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Can you conceiue how these things may bee, without the creation of any new quality? Imagin the like of that corruption, which possesseth the soule of man.
Can you conceive how these things may be, without the creation of any new quality? Imagine the like of that corruption, which Possesses the soul of man.
vmb pn22 vvi c-crq d n2 vmb vbi, p-acp dt n1 pp-f d j n1? vvb dt av-j pp-f d n1, r-crq vvz dt n1 pp-f n1.
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Certainely, putrefaction, and rottennesse, are not qualities made by the Creatour; but rather corruptions of the naturall qualities, where with hee inriched, and beautified his creature.
Certainly, putrefaction, and rottenness, Are not qualities made by the Creator; but rather corruptions of the natural qualities, where with he enriched, and beautified his creature.
av-j, n1, cc n1, vbr xx n2 vvn p-acp dt n1; cc-acp av-c n2 pp-f dt j n2, c-crq p-acp pns31 vvd, cc vvd po31 n1.
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What then? Are they nothing, but the priuation, or absence of that, which was giuen by nature? Yes sure.
What then? are they nothing, but the privation, or absence of that, which was given by nature? Yes sure.
q-crq av? vbr pns32 pix, cc-acp dt n1, cc n1 pp-f d, r-crq vbds vvn p-acp n1? uh j.
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Take example of the apple before named. The colour, and tast of it may be gone, and all vertue to nourish;
Take Exampl of the apple before nam. The colour, and taste of it may be gone, and all virtue to nourish;
vvb n1 pp-f dt n1 a-acp vvn. dt n1, cc n1 pp-f pn31 vmb vbi vvn, cc d n1 pc-acp vvi;
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and yet the fruit not be rotten: The body of a man, or any other creature, may haue lost power to moue,
and yet the fruit not be rotten: The body of a man, or any other creature, may have lost power to move,
cc av dt n1 xx vbi vvn: dt n1 pp-f dt n1, cc d j-jn n1, vmb vhi vvn n1 pc-acp vvi,
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yea life it selfe too, and yet not forth with bee putrified, or sauour.
yea life it self too, and yet not forth with be Putrified, or savour.
uh n1 pn31 n1 av, cc av xx av p-acp vbi vvn, cc n1.
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He stinkes before this time (quoth Martha of her brother Lazarus) for he hath beene dead foure daies. He stinks before this time (quoth Martha of her brother Lazarus) for he hath been dead foure days.
pns31 vvz p-acp d n1 (vvd np1 pp-f po31 n1 np1) c-acp pns31 vhz vbn j crd n2.
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The qualities of the soule, being things, that belong to the nature of it, according to the creation, alwaies continue with the soule;
The qualities of the soul, being things, that belong to the nature of it, according to the creation, always continue with the soul;
dt n2 pp-f dt n1, vbg n2, cst vvb p-acp dt n1 pp-f pn31, vvg p-acp dt n1, av vvb p-acp dt n1;
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but they may be distempred, and disord•ed, without any new worke of god by creating other, instead of them.
but they may be distempered, and disord•ed, without any new work of god by creating other, instead of them.
cc-acp pns32 vmb vbi vvn, cc vvn, p-acp d j n1 pp-f n1 p-acp vvg n-jn, av pp-f pno32.
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Marke I pray you a little, when a man by study attaines to the knowledge of any art, doth the Creator make such a new quality? Doth he not rather blesse him to the perfiting of that, which was as the first created in him? If this knowledge decay by any disease of the body,
Mark I pray you a little, when a man by study attains to the knowledge of any art, does the Creator make such a new quality? Does he not rather bless him to the perfiting of that, which was as the First created in him? If this knowledge decay by any disease of the body,
n1 pns11 vvb pn22 dt j, c-crq dt n1 p-acp n1 vvz p-acp dt n1 pp-f d n1, vdz dt n1 vvb d dt j n1? vdz pns31 xx av-c vvi pno31 p-acp dt vvg pp-f d, r-crq vbds p-acp dt ord vvd p-acp pno31? cs d n1 vvi p-acp d n1 pp-f dt n1,
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or by any carelesnesse of the minde, is the former quality perhaps lately made, as it were vnmade againe? Or may we happely haue the like made,
or by any carelessness of the mind, is the former quality perhaps lately made, as it were unmade again? Or may we happily have the like made,
cc p-acp d n1 pp-f dt n1, vbz dt j n1 av av-j vvn, c-acp pn31 vbdr vvn av? cc vmb pns12 av-j vhb dt av-j vvd,
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and mard from day to day? I might say the like of morall vertues. The reason is all one. You will say perchaunce;
and marred from day to day? I might say the like of moral Virtues. The reason is all one. You will say perchance;
cc vvn p-acp n1 p-acp n1? pns11 vmd vvi dt av-j pp-f j n2. dt n1 vbz d pi. pn22 vmb vvi av;
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that you see not, how there can be any such corruption, in the qualities of the soule,
that you see not, how there can be any such corruption, in the qualities of the soul,
cst pn22 vvb xx, c-crq a-acp vmb vbi d d n1, p-acp dt n2 pp-f dt n1,
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as you discerne plainely to happen in the body. Surely, I confesse mine ignorance in the same point with you.
as you discern plainly to happen in the body. Surely, I confess mine ignorance in the same point with you.
c-acp pn22 vvb av-j pc-acp vvi p-acp dt n1. np1, pns11 vvb po11 n1 p-acp dt d n1 p-acp pn22.
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Neither do I any way go about to shew how it is, but me thinks I see by good reasō, that it is so.
Neither do I any Way go about to show how it is, but me thinks I see by good reason, that it is so.
av-dx vdb pns11 d n1 vvb a-acp pc-acp vvi c-crq pn31 vbz, cc-acp pno11 vvz pns11 vvb p-acp j n1, cst pn31 vbz av.
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If we had as much knowledge of the nature of the soule and the qualities thereof,
If we had as much knowledge of the nature of the soul and the qualities thereof,
cs pns12 vhd p-acp d n1 pp-f dt n1 pp-f dt n1 cc dt n2 av,
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as we haue of the body, and the humours therein, I doubt not, but we should as plainely discerne the one, as we see the other.
as we have of the body, and the humours therein, I doubt not, but we should as plainly discern the one, as we see the other.
c-acp pns12 vhb pp-f dt n1, cc dt n2 av, pns11 vvb xx, cc-acp pns12 vmd a-acp av-j vvi dt crd, c-acp pns12 vvb dt j-jn.
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Let all this be graunted, may some man say;
Let all this be granted, may Some man say;
vvb d d vbb vvn, vmb d n1 vvi;
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that this naughtinesse of nature insues, vpon the committing of the first sinne, as a corruption of the created qualities, which the soule was indued withall, at her making:
that this naughtiness of nature ensues, upon the committing of the First sin, as a corruption of the created qualities, which the soul was endued withal, At her making:
cst d n1 pp-f n1 vvz, p-acp dt vvg pp-f dt ord n1, c-acp dt n1 pp-f dt j-vvn n2, r-crq dt n1 vbds vvn av, p-acp po31 n-vvg:
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I would faine knowe, why this may not challenge God for the autor of it,
I would feign know, why this may not challenge God for the author of it,
pns11 vmd av-j vvi, c-crq d vmb xx vvi np1 p-acp dt n1 pp-f pn31,
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as well as those creatures, which you confesse before, to take their beginning from the slyme,
as well as those creatures, which you confess before, to take their beginning from the slime,
c-acp av c-acp d n2, r-crq pn22 vvb a-acp, pc-acp vvi po32 n1 p-acp dt n1,
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and mudde of the earth, and water mingled together.
and mud of the earth, and water mingled together.
cc n1 pp-f dt n1, cc n1 vvn av.
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They come of the corruption of those principles of all bodyly things, at the least all vnder the moone;
They come of the corruption of those principles of all bodily things, At the least all under the moon;
pns32 vvb pp-f dt n1 pp-f d n2 pp-f d j n2, p-acp dt ds d p-acp dt n1;
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as these are said to be from the decay of those qualities:
as these Are said to be from the decay of those qualities:
c-acp d vbr vvn pc-acp vbi p-acp dt n1 pp-f d n2:
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For the better satisfying of al mē, touching this doubt, I would entreat them to cōsider these manifest differences:
For the better satisfying of all men, touching this doubt, I would entreat them to Consider these manifest differences:
c-acp dt jc n-vvg pp-f d n2, vvg d n1, pns11 vmd vvi pno32 pc-acp vvi d j n2:
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First, that the Lord directly, and principally, intending the bringing forth of those creatures, as tending to the perfection of the world, accordingly fitted the nature of the earth,
First, that the Lord directly, and principally, intending the bringing forth of those creatures, as tending to the perfection of the world, accordingly fitted the nature of the earth,
ord, cst dt n1 av-j, cc av-j, vvg dt vvg av pp-f d n2, c-acp vvg p-acp dt n1 pp-f dt n1, av-vvg vvn dt n1 pp-f dt n1,
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and water, that, by the power of the Sunn, such thing: might be formed of them.
and water, that, by the power of the Sun's, such thing: might be formed of them.
cc n1, cst, p-acp dt n1 pp-f dt ng1, d n1: vmd vbi vvn pp-f pno32.
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But the wickednesse of our nature, being not in such sort appointed by God, but only vpon a supposition of the fall of man, by sinne;
But the wickedness of our nature, being not in such sort appointed by God, but only upon a supposition of the fallen of man, by sin;
p-acp dt n1 pp-f po12 n1, vbg xx p-acp d n1 vvn p-acp np1, cc-acp av-j p-acp dt n1 pp-f dt n1 pp-f n1, p-acp n1;
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this corruption proceedes not from necessity of nature, but from the iust curse of God vpon all vs. that sinned.
this corruption proceeds not from necessity of nature, but from the just curse of God upon all us that sinned.
d n1 vvz xx p-acp n1 pp-f n1, cc-acp p-acp dt j n1 pp-f np1 p-acp d pno12 cst vvd.
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Secondly, it is farder to be obserued, that those creatures so bred, become seuerall & distinct things from that, where of they are bred;
Secondly, it is farther to be observed, that those creatures so bred, become several & distinct things from that, where of they Are bred;
ord, pn31 vbz jc pc-acp vbi vvn, cst d n2 av vvn, vvb j cc j n2 p-acp d, c-crq pp-f pns32 vbr vvn;
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hauing a being in themselues, and no way depending on the slyme, or mudde. So is not this corruption, we speak of;
having a being in themselves, and no Way depending on the slime, or mud. So is not this corruption, we speak of;
vhg dt vbg p-acp px32, cc dx n1 vvg p-acp dt n1, cc n1. np1 vbz xx d n1, pns12 vvb pp-f;
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which hath no being, in it self, distinct from the qualitie;
which hath no being, in it self, distinct from the quality;
r-crq vhz dx vbg, p-acp pn31 n1, j p-acp dt n1;
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but so cleaues to it, that without it, it cannot con•inue one minute, no not so much, as in any reasonable •magination.
but so cleaves to it, that without it, it cannot con•inue one minute, no not so much, as in any reasonable •magination.
cc-acp av vvz p-acp pn31, cst p-acp pn31, pn31 vmbx vvi crd n1, uh-dx xx av av-d, c-acp p-acp d j n1.
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A scion or grift, taken from a tree, and set in some other stocke, or prickt into the ground, may oroue a diuerse plant,
A scion or grift, taken from a tree, and Set in Some other stock, or pricked into the ground, may oroue a diverse plant,
dt n1 cc n1, vvn p-acp dt n1, cc vvn p-acp d j-jn n1, cc vvd p-acp dt n1, vmb vvi dt j n1,
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and tree, from that, whence it was cut.
and tree, from that, whence it was Cut.
cc n1, p-acp d, c-crq pn31 vbds vvn.
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But a wen, or bunch growing out of the tree, thogh it receiue nourishment from it,
But a wen, or bunch growing out of the tree, though it receive nourishment from it,
p-acp dt n1, cc n1 vvg av pp-f dt n1, cs pn31 vvb n1 p-acp pn31,
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and grow with it, is no new creature, nor substance by it selfe. So is it with those things that breede of slime, as with the grists;
and grow with it, is no new creature, nor substance by it self. So is it with those things that breed of slime, as with the grists;
cc vvi p-acp pn31, vbz dx j n1, ccx n1 p-acp pn31 n1. np1 vbz pn31 p-acp d n2 cst vvb pp-f n1, c-acp p-acp dt n2;
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so with the naughtinesse of our nature, as with vnnaturall swellings in trees, or liuing creatures.
so with the naughtiness of our nature, as with unnatural swellings in trees, or living creatures.
av p-acp dt n1 pp-f po12 n1, c-acp p-acp j n2-vvg p-acp n2, cc j-vvg n2.
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Thirdly (which I desire to haue markt) the Lord hath an especiall hand, in giuing life to those forenamed creatures,
Thirdly (which I desire to have marked) the Lord hath an especial hand, in giving life to those forenamed creatures,
ord (r-crq pns11 vvb pc-acp vhi vvn) dt n1 vhz dt j n1, p-acp vvg n1 p-acp d j-vvn n2,
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and in framing their members, that they may be apt for motion.
and in framing their members, that they may be apt for motion.
cc p-acp vvg po32 n2, cst pns32 vmb vbi j p-acp n1.
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The Sunne, & slime, as it were afford, & temper the matter, wherof they are to be made:
The Sun, & slime, as it were afford, & temper the matter, whereof they Are to be made:
dt n1, cc n1, c-acp pn31 vbdr vvb, cc vvi dt n1, c-crq pns32 vbr pc-acp vbi vvn:
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but the Former of it is God himself.
but the Former of it is God himself.
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May we auouch the like of that corruption, where with our nature is defiled? I trow not.
May we avouch the like of that corruption, where with our nature is defiled? I trow not.
vmb pns12 vvi dt av-j pp-f d n1, c-crq p-acp po12 n1 vbz vvn? pns11 vvb xx.
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God in Iustice will haue it to be, he doth not by creation giue it being.
God in justice will have it to be, he does not by creation give it being.
np1 p-acp n1 vmb vhi pn31 pc-acp vbi, pns31 vdz xx p-acp n1 vvi pn31 vbg.
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And thus much of the creation of all things, mentioned by our Euangelist;
And thus much of the creation of all things, mentioned by our Evangelist;
cc av d pp-f dt n1 pp-f d n2, vvn p-acp po12 np1;
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Now let vs consider, why hee doth here mention it, and what he intends to proue by it.
Now let us Consider, why he does Here mention it, and what he intends to prove by it.
av vvb pno12 vvi, c-crq pns31 vdz av vvi pn31, cc r-crq pns31 vvz pc-acp vvi p-acp pn31.
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There are 3 seuerall opinions, concerning the Euangelists purpose in this verse, al agreeing with the words, & course of the Text;
There Are 3 several opinions, Concerning the Evangelists purpose in this verse, all agreeing with the words, & course of the Text;
pc-acp vbr crd j n2, vvg dt n2 vvb p-acp d n1, d vvg p-acp dt n2, cc n1 pp-f dt n1;
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and such, as may well stand, each with other.
and such, as may well stand, each with other.
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For if we say, as some haue done, that Sain• Iohn by telling vs, that Al things were made by him, would exempt him from amongst the creatures,
For if we say, as Some have done, that Sain• John by telling us, that All things were made by him, would exempt him from among the creatures,
p-acp cs pns12 vvb, c-acp d vhb vdn, cst np1 np1 p-acp vvg pno12, cst d n2 vbdr vvn p-acp pno31, vmd vvi pno31 p-acp p-acp dt n2,
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and sette him on the Throne of the Creatour.
and Set him on the Throne of the Creator.
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what say we, that is either vnworthie of our Sauiours honour, or not agreeable to the maine ende of this description? which is to shew, that the promised Messiah had not his first being from the holy Virgin his mother.
what say we, that is either unworthy of our Saviour's honour, or not agreeable to the main end of this description? which is to show, that the promised Messiah had not his First being from the holy Virgae his mother.
q-crq vvb pns12, cst vbz d j pp-f po12 ng1 n1, cc xx j p-acp dt j n1 pp-f d n1? r-crq vbz p-acp vvb, cst dt j-vvn np1 vhd xx po31 ord vbg p-acp dt j n1 po31 n1.
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Neither doth this cōtrary the iudgement of those writers who think, that our Euangelist, following as it were the order of time,
Neither does this contrary the judgement of those writers who think, that our Evangelist, following as it were the order of time,
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first shewes our Sauiours diuinity, then his humanity;
First shows our Saviour's divinity, then his humanity;
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& in setting out the former, after hee hath told vs, what he was, before the beginning of the world, proceedes now to informe vs, what he did, at the creation of the world.
& in setting out the former, After he hath told us, what he was, before the beginning of the world, proceeds now to inform us, what he did, At the creation of the world.
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Doth the third, and most common opinion please vs;
Does the third, and most Common opinion please us;
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that this is brought in to proue his Godhead? This indeed I take to haue bin principally intended;
that this is brought in to prove his Godhead? This indeed I take to have been principally intended;
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but so, as that both the other are likely.
but so, as that both the other Are likely.
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Did hee meane to shewe that our Sauior is God? Certainely hee woulde haue vs knowe then, that he is not a Creature only.
Did he mean to show that our Saviour is God? Certainly he would have us know then, that he is not a Creature only.
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These two points imply each other; The third suits with them well enough.
These two points imply each other; The third suits with them well enough.
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For S. Iohn might intend to proue his diuine na ture by the creation of all things,
For S. John might intend to prove his divine na ture by the creation of all things,
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and withall purpose to declare, what he did, in the creation.
and withal purpose to declare, what he did, in the creation.
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Which opinion also is somewhat the more likely, because the Euangelist bringes it in, vpon repetition of his being with God;
Which opinion also is somewhat the more likely, Because the Evangelist brings it in, upon repetition of his being with God;
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as if he meant to shew, what he did then with God, as well, as that he was with God.
as if he meant to show, what he did then with God, as well, as that he was with God.
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But because the proofe of the Messiahs Godhead, is the main scope of this Gospel I will keepe my selfe to to that point, in the rest of my present exercise.
But Because the proof of the Messiahs Godhead, is the main scope of this Gospel I will keep my self to to that point, in the rest of my present exercise.
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The question is, whether the creation of al things, be a sufficient proofe of his diuine nature, that created them, or no.
The question is, whither the creation of all things, be a sufficient proof of his divine nature, that created them, or no.
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First, the Euangelists authority is enough, to put the matter out of question.
First, the Evangelists Authority is enough, to put the matter out of question.
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For hee, that being directed, by the spirit of God, could not erre, would neuer haue brought this,
For he, that being directed, by the Spirit of God, could not err, would never have brought this,
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for a proofe thereof, if it coulde iustly be excepted against.
for a proof thereof, if it could justly be excepted against.
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Yet because (as I haue shewed) there might bee other reasons of this speech,
Yet Because (as I have showed) there might be other Reasons of this speech,
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and some doubt therefore, whether it were the Euangelists purpose to proue that, or no, let vs take some other course. for our full satisfaction.
and Some doubt Therefore, whither it were the Evangelists purpose to prove that, or no, let us take Some other course. for our full satisfaction.
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To which end, let vs alwaies remember, that Moses in the beginning of the Scripture, laies this as a maine foundation of religion, that God created heauen and earth.
To which end, let us always Remember, that Moses in the beginning of the Scripture, lays this as a main Foundation of Religion, that God created heaven and earth.
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Who can doubt then, •ut it is a sound reason to proue our Sauiour to be God, that All things were made by him? For if it be tru•, that God was the maker of all things, whomsoeuer wee finde to haue made all things, him we knowe thereby to be God.
Who can doubt then, •ut it is a found reason to prove our Saviour to be God, that All things were made by him? For if it be tru•, that God was the maker of all things, whomsoever we find to have made all things, him we know thereby to be God.
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Therefore the Apostle Paul preaching to the heathen, and perswading them to forsake their Idolles,
Therefore the Apostle Paul preaching to the heathen, and persuading them to forsake their Idols,
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and to turne to the liuing God, shewes who he is, by this effect of creation.
and to turn to the living God, shows who he is, by this Effect of creation.
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VVe preach vnto you (saith the Apostle) that vee should turne from these vaine Idols, We preach unto you (Says the Apostle) that vee should turn from these vain Idols,
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vnto the liuing God, which made heauen and earth, and the sea, and all things, that in them are.
unto the living God, which made heaven and earth, and the sea, and all things, that in them Are.
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Worship him (saith an Angel from heauen) that made heauen and earth and the sea, and the fountaines of waters. Worship him (Says an Angel from heaven) that made heaven and earth and the sea, and the fountains of waters.
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By this doth Dauid distinguish the true God, frō Idols. All the Gods of the people are Idols, but the Lord made the heauens.
By this does David distinguish the true God, from Idols. All the God's of the people Are Idols, but the Lord made the heavens.
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Is not this the proofe of the power of God, whereby he magnifieth himselfe, and amazeth Iob with the brightnesse of the glory thereof? By this doth Ezechiah cōclude, that he is the true God.
Is not this the proof of the power of God, whereby he magnifieth himself, and amazes Job with the brightness of the glory thereof? By this does Hezekiah conclude, that he is the true God.
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Thou art very God alone, ouer all the kingdomes of the earth; thou hast made the heauens and the earth. Thou art very God alone, over all the kingdoms of the earth; thou hast made the heavens and the earth.
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Will you heare the Lord himselfe? I am, I am the first, and I am the last.
Will you hear the Lord himself? I am, I am the First, and I am the last.
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Surely my hand hath la•d the foundation of the earth, & my right hand hath spanned the heauens;
Surely my hand hath la•d the Foundation of the earth, & my right hand hath spanned the heavens;
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when I call them, they stand vp together. when I call them, they stand up together.
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Let the Apostle Paul end this controuersy, who to proue our Sauiours Godhead, brings the place of the Psalme.
Let the Apostle Paul end this controversy, who to prove our Saviour's Godhead, brings the place of the Psalm.
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Thou Lord in the beginning hast established the earth, and the heauens are the workes of thy handes. Thou Lord in the beginning hast established the earth, and the heavens Are the works of thy hands.
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From hence then we may certainly, and necessarily conclude, that the Word, the promised Messiah, our Lord & Sauiour Iesus Christ, is true God.
From hence then we may Certainly, and necessarily conclude, that the Word, the promised Messiah, our Lord & Saviour Iesus christ, is true God.
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For by him were all things made; and nothing can be made but by God onely.For by him were all things made; and nothing can be made but by God only.
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This the Arians denied, because they sawe themselues driuen to confesse, that all things were made by Christ, whom they will not ack•owledge to bee God equall to the Father.
This the Arians denied, Because they saw themselves driven to confess, that all things were made by christ, whom they will not ack•owledge to be God equal to the Father.
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Therefore, they deuis'd this shift, that our Sauiour did indeed creat all things, yet not as a principall worker, but as an instrument.
Therefore, they devised this shift, that our Saviour did indeed create all things, yet not as a principal worker, but as an Instrument.
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And to this, they say the Euangelist directed vs, when hee sayd, that All things were made by him. For that, by which a thing is done, is an instrument in the doing of that thing,
And to this, they say the Evangelist directed us, when he said, that All things were made by him. For that, by which a thing is done, is an Instrument in the doing of that thing,
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and not the doer of it.
and not the doer of it.
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If these men had not blinded their owne eyes with a prei•dicat conceite, against Godhead of our Sauiour, they might easily haue seene the fondnesse,
If these men had not blinded their own eyes with a prei•dicat conceit, against Godhead of our Saviour, they might Easily have seen the fondness,
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and falsenesse of this blasphemous exception.
and falseness of this blasphemous exception.
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The folly of it I shew'd before, when I made it manifest, that it is all one, to say, All things were made by him, and Hee made all things.
The folly of it I showed before, when I made it manifest, that it is all one, to say, All things were made by him, and He made all things.
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The falsenesse of it may appeare thus;
The falseness of it may appear thus;
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The scripture sayeth the same of God, which is here affirm'd of Christ, that this or that was by him;
The scripture Saith the same of God, which is Here affirmed of christ, that this or that was by him;
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and yet (I hope) they will not dare therefore to conclude; that God in those matters, was not a principall efficient cause, but an instrumentall. For example:
and yet (I hope) they will not Dare Therefore to conclude; that God in those matters, was not a principal efficient cause, but an instrumental. For Exampl:
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The Apostle sayth, That all things are by God. What? As an instrument? who is then the principall essicient, that imployes God, The Apostle say, That all things Are by God. What? As an Instrument? who is then the principal essicient, that employs God,
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as his instrument? The same Apostle affirmeth of himselfe, that hee was called to bee an Apostle of Iesus Christ, by the will of God.
as his Instrument? The same Apostle Affirmeth of himself, that he was called to be an Apostle of Iesus christ, by the will of God.
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If the will of God bee but an instrument, wee are content to require no more honour for our Sauiour,
If the will of God be but an Instrument, we Are content to require no more honour for our Saviour,
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so you allowe him to bee one with God in nature, as the Will of God is, which indeede is God himselfe.
so you allow him to be one with God in nature, as the Will of God is, which indeed is God himself.
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What say you to that place, where the Apostle pleades, for the authoritie of his Apostleshippe,
What say you to that place, where the Apostle pleads, for the Authority of his Apostleship,
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because it is by Iesus Christ, and God the Father? I doubt mee, wee shall hardly finde any principall efficient at all, where both the Father, and the Sonne are instruments.
Because it is by Iesus christ, and God the Father? I doubt me, we shall hardly find any principal efficient At all, where both the Father, and the Son Are Instruments.
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How absurdly then, not onely impiously, doe the Arians conclude from this word by, that our Sauiour Christ is not God? But you (brethren) haue beene better instructed then to giue eare to such blasphemies;
How absurdly then, not only impiously, do the Arians conclude from this word by, that our Saviour christ is not God? But you (brothers) have been better instructed then to give ear to such Blasphemies;
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that I holde it altogether needlesse, to bring any father proofe of the matter then I deliuered in my last exercise,
that I hold it altogether needless, to bring any father proof of the matter then I Delivered in my last exercise,
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or to vse any word of exhortation to beleefe in him, whom wee cleerly discerne to be God al-sufficient.
or to use any word of exhortation to belief in him, whom we clearly discern to be God All-sufficient.
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To whom with the Father and the holy Ghost the same God, the most mightie and gracious Creator of all thinges, let vs alwayes remember to ascribe all glorie, power,
To whom with the Father and the holy Ghost the same God, the most mighty and gracious Creator of all things, let us always Remember to ascribe all glory, power,
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and dominion, and to performe all obedience for euer, Amen.
and dominion, and to perform all Obedience for ever, Amen.
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THE FOVRTH SERmon, vpon the first Chapter of IOHN.
THE FOURTH SERmon, upon the First Chapter of JOHN.
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Verse 4. In him was life, and that life was the light of men. 5 And the light shineth in darkenesse,
Verse 4. In him was life, and that life was the Light of men. 5 And the Light shines in darkness,
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and the darkenesse comprehended it not.
and the darkness comprehended it not.
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IT is a cleere truth in natural reason, and a rul'd case in diuinitie, that as all thinges proceede from God,
IT is a clear truth in natural reason, and a ruled case in divinity, that as all things proceed from God,
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as the first cause of their being; so they are all referr'd to God, as the last ende, why they are.
as the First cause of their being; so they Are all referred to God, as the last end, why they Are.
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In him (sayeth the Apostle) wee liue, and moue, and haue our being. In him (Saith the Apostle) we live, and move, and have our being.
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And to conuince the Heathen by the light of nature, hee addes, As also certaine of your owne Poets haue sayd, For wee are all his generation.
And to convince the Heathen by the Light of nature, he adds, As also certain of your own Poets have said, For we Are all his generation.
cc pc-acp vvi dt j-jn p-acp dt n1 pp-f n1, pns31 vvz, c-acp av j pp-f po22 d n2 vhb vvn, c-acp pns12 vbr d po31 n1.
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To whom then doe wee owe our selues, and whatsoeuer wee are, or haue, but to him onely? Witnesse for nature the wisest of all the Philosophers, the Stoikes:
To whom then do we owe our selves, and whatsoever we Are, or have, but to him only? Witness for nature the Wisest of all the Philosophers, the Stoics:
p-acp ro-crq av vdb pns12 vvb po12 n2, cc r-crq pns12 vbr, cc vhb, cc-acp p-acp pno31 av-j? n1 p-acp n1 dt js pp-f d dt n2, dt njp2:
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for diuinitie, he, that was wiser, then the wisest of the Heathen, Salomon, the preacher, King ouer Isreal in Ierusalem.
for divinity, he, that was Wiser, then the Wisest of the Heathen, Solomon, the preacher, King over Israel in Ierusalem.
p-acp n1, pns31, cst vbds jc, cs dt js pp-f dt j-jn, np1, dt n1, n1 p-acp np1 p-acp np1.
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The Lord hath made all things for his owne sake: The Lord hath made all things for his own sake:
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yet so for his owne sake, that the Prophet is forced to cry out, When I behold the heauens, the workes of thy fingers, the Moone and the Starres, which thou hast crealed:
yet so for his own sake, that the Prophet is forced to cry out, When I behold the heavens, the works of thy fingers, the Moon and the Stars, which thou hast crealed:
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what is man (say I) that thou art mindefull of him, and the sonne of man, that thou visitest him? That his gratious reguard of man, whom the Lord sets in the next place to himselfe, may the better appeare;what is man (say I) that thou art mindful of him, and the son of man, that thou visitest him? That his gracious reguard of man, whom the Lord sets in the next place to himself, may the better appear;
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as the first worke of Creation was for his seruice, so the second of Regeneration was for his saluation.
as the First work of Creation was for his service, so the second of Regeneration was for his salvation.
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This wee learne of our Euangelist:
This we Learn of our Evangelist:
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who tels vs, that the ende of writing the Gospell was, That wee might beleeue, that Iesus is the Christ, the Sonne of God, who tells us, that the end of writing the Gospel was, That we might believe, that Iesus is the christ, the Son of God,
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and that by beleeuing wee might haue life through his name. See I pray you, how Saint Iohn hath loyned these two endes together:and that by believing we might have life through his name. See I pray you, how Saint John hath loined these two ends together:
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the former is the glorifying of Iesus Christ, as the Sonne of God; the later, the procuring life to men, by faith in him.
the former is the glorifying of Iesus christ, as the Son of God; the later, the procuring life to men, by faith in him.
dt j vbz dt vvg pp-f np1 np1, c-acp dt n1 pp-f np1; dt jc, dt vvg n1 p-acp n2, p-acp n1 p-acp pno31.
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According to these two endes the Euangelist hath framed this beginning of his Gospell. First, he describes Iesus Christ vnto vs, as hee is in himselfe, God euerlasting.
According to these two ends the Evangelist hath framed this beginning of his Gospel. First, he describes Iesus christ unto us, as he is in himself, God everlasting.
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Then hee shewes, what hee is to vs. A creator of vs, when wee were nothing;
Then he shows, what he is to us A creator of us, when we were nothing;
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a Sauiour to vs, when wee were worse then nothing. Of the former points we haue heard out of the three former verses:
a Saviour to us, when we were Worse then nothing. Of the former points we have herd out of the three former Verses:
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now of the later, out of these two that follow. Whereof wee may sitly make these two parts;
now of the later, out of these two that follow. Whereof we may sitly make these two parts;
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a description of the Messiah, as the a•tor of Life, in the fourth verse, and the former part of the fift;
a description of the Messiah, as the a•tor of Life, in the fourth verse, and the former part of the fift;
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His intertainment by men, in the later part of the same verse. In the description, o•r Euangelist declareth;
His entertainment by men, in the later part of the same verse. In the description, o•r Evangelist Declareth;
po31 n1 p-acp n2, p-acp dt jc n1 pp-f dt d n1. p-acp dt n1, n1 np1 vvz;
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first, what hee was in the nature of his mediation; verse 4. then what, in regard of the effect;
First, what he was in the nature of his mediation; verse 4. then what, in regard of the Effect;
ord, r-crq pns31 vbds p-acp dt n1 pp-f po31 n1; n1 crd av q-crq, p-acp n1 pp-f dt n1;
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verse 5. Concerning the nature of that his office, two points are to bee considered: First, that In him was life. 2. that That life was the light of men.
verse 5. Concerning the nature of that his office, two points Are to be considered: First, that In him was life. 2. that That life was the Light of men.
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The effect is, that The light shineth in darkenesse. But how was this light intertaind? Or rather this light found no entertainement; The darkenesse comprehended it not.
The Effect is, that The Light shines in darkness. But how was this Light entertained? Or rather this Light found no entertainment; The darkness comprehended it not.
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Now for the better vnderstanding of these points;
Now for the better understanding of these points;
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First, according to my custome, I wil examine the words, then expound the meaning of the Text. For the wordes, in the first clause (for I will take euery one seuerally, by it selfe) we must consider, both what life, the Euangelist speaks of;
First, according to my custom, I will examine the words, then expound the meaning of the Text. For the words, in the First clause (for I will take every one severally, by it self) we must Consider, both what life, the Evangelist speaks of;
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and why hee speakes in that manner saying, In him was life. Why hee sayth, In him was life, rather then He was life; why was, rather then Is; seeing it is as true and plaine, that Hee is life, as that life was in him.
and why he speaks in that manner saying, In him was life. Why he say, In him was life, rather then He was life; why was, rather then Is; seeing it is as true and plain, that He is life, as that life was in him.
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But what is this life, hee speakes of? Looke not that I should trouble you,
But what is this life, he speaks of? Look not that I should trouble you,
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or my selfe, with refuting, or so much as reciting the diuers, & strange interpretatiōs of Heretickes, foolishly grounded vpon that manner of reading, which couples the former part of this verse, with the later ende of the third;
or my self, with refuting, or so much as reciting the diverse, & strange interpretations of Heretics, foolishly grounded upon that manner of reading, which couples the former part of this verse, with the later end of the third;
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That, which was made was life in him. That, which was made was life in him.
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I shewed in my last exercise, that if this had beene intended, by the Euangelist, hee would rather haue said, All things that were made, were life in him.
I showed in my last exercise, that if this had been intended, by the Evangelist, he would rather have said, All things that were made, were life in him.
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Surely, the manifold, and different expositions, that so many heretickes haue made of these wordes so read,
Surely, the manifold, and different expositions, that so many Heretics have made of these words so read,
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and the absurd errors, and blasphemies, they haue gathered from them, may well seeme a sufficient reason, to discredite such a kinde of reading,
and the absurd errors, and Blasphemies, they have gathered from them, may well seem a sufficient reason, to discredit such a kind of reading,
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as hath no better warrant, then the coniectures of men; Howsoeuer the vulgar Latine retaine it, with the mislike of many learned Papists.
as hath no better warrant, then the Conjectures of men; Howsoever the Vulgar Latin retain it, with the mislike of many learned Papists.
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The Manichees deuis'd two senerall, and almost contrarie interpretations of them. The Arians a third; The Macedonians a fourth; Heracleon a fist: The manichees devised two senerall, and almost contrary interpretations of them. The Arians a third; The Macedonians a fourth; Heracleon a fist:
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and euerie one of these an erroneous doctrine, sutable to his exposition. Yea, the best sense, that is giuen of the words so read, is so curious,
and every one of these an erroneous Doctrine, suitable to his exposition. Yea, the best sense, that is given of the words so read, is so curious,
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and sub till, that it rather shewes the witte, and learning of the Interpreters, then the meaning of the Writer.
and sub till, that it rather shows the wit, and learning of the Interpreters, then the meaning of the Writer.
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And perhaps it were but lost labor, for the greatest part of this auditorie, to take paines,
And perhaps it were but lost labour, for the greatest part of this auditory, to take pains,
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and spend time in striuing to make them vnderstand it.
and spend time in striving to make them understand it.
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Wherefore leauing those nice points to another kinde of exercise, and auditorie, let vs take the wordes plainely,
Wherefore leaving those Nicaenae points to Another kind of exercise, and auditory, let us take the words plainly,
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and simply, as they offer themselues to bee conceiv'd of all men;
and simply, as they offer themselves to be conceived of all men;
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Who if they haue any knowledge at all of the Scripture, or of religion, by reading,
Who if they have any knowledge At all of the Scripture, or of Religion, by reading,
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or hearing, by this word life vnderstand one of these two things: Either the naturall life, whereby all liuing creatures are sayd to liue;
or hearing, by this word life understand one of these two things: Either the natural life, whereby all living creatures Are said to live;
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or the spirituall life, by which they, that are regenerate by the spirite of God, liue spiritually in this world by grace,
or the spiritual life, by which they, that Are regenerate by the Spirit of God, live spiritually in this world by grace,
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and in the world to come by glorie. Let vs see some examples of the word in these senses, out of the Scripture.
and in the world to come by glory. Let us see Some Examples of the word in these Senses, out of the Scripture.
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For the naturall life, wee haue the very beginning of it in Moses. God saide, Let the waters, bring foorth in abundance, euerie creeping thing, that hath life. And afterward;
For the natural life, we have the very beginning of it in Moses. God said, Let the waters, bring forth in abundance, every creeping thing, that hath life. And afterwards;
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Let the earth bring foorth euerie liuing thing, according Ver. 24. to his kinde. Let the earth bring forth every living thing, according Ver. 24. to his kind.
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Of man it is particularly written, that The Lord God breathed in his face breath of life,
Of man it is particularly written, that The Lord God breathed in his face breath of life,
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and the man was a liuing soule. So sayth the Apostle, alluding to that place; The first man Adam, was made a liuing soule. and the man was a living soul. So say the Apostle, alluding to that place; The First man Adam, was made a living soul.
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This is that life, which the Lord threatned hee would take away by the floud.
This is that life, which the Lord threatened he would take away by the flood.
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Behold (sayth hee) I will bring a floud of waters vpon the earth, to destroy all flesh, wherein is the breath of life, vnder the heauen. Behold (say he) I will bring a flood of waters upon the earth, to destroy all Flesh, wherein is the breath of life, under the heaven.
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In this sense the word is not so common in the newe Testament; I thinke not once in this whole Gospell: in other places some times.
In this sense the word is not so Common in the new Testament; I think not once in this Whole Gospel: in other places Some times.
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Though a man haue abundance, his life standeth not in his riches. God giueth to all, life, and breath in all things. Though a man have abundance, his life Stands not in his riches. God gives to all, life, and breath in all things.
cs dt n1 vhb n1, po31 n1 vvz xx p-acp po31 n2. np1 vvz p-acp d, n1, cc n1 p-acp d n2.
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If, in this life onely, wee haue hope in Christ. And as this signification of life is rare in the new Testament; If, in this life only, we have hope in christ. And as this signification of life is rare in the new Testament;
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so is the other for spirituall life in the old:
so is the other for spiritual life in the old:
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yet now and then, vnder the title of this present life, the life to come is also implyed.
yet now and then, under the title of this present life, the life to come is also employed.
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Behold (sayeth Moses) I haue set before thee this day, life, and good, death, and euill. Afterward; Behold (Saith Moses) I have Set before thee this day, life, and good, death, and evil. Afterwards;
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life and death, blessing and cursing. And in the next verse; The Lord thy God is thy life, and the length of thy dayes. life and death, blessing and cursing. And in the next verse; The Lord thy God is thy life, and the length of thy days.
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In the Psalme oftner and playner. Thou wilt shewe mee the path of life. With thee is the well of life. So in the Prouerbes.
In the Psalm oftener and plainer. Thou wilt show me the path of life. With thee is the well of life. So in the Proverbs.
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All they, that goe vnto her, returne not againe, neither take they hold of the wayes of life. All they, that go unto her, return not again, neither take they hold of the ways of life.
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Corrections for instruction are the way of life. Corrections for instruction Are the Way of life.
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That one booke affordes vs more examples of this kinde, then all the olde Testament beside.
That one book affords us more Examples of this kind, then all the old Testament beside.
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But the new is full of them euery where. The way is narrow, that leadeth vnto life.
But the new is full of them every where. The Way is narrow, that leads unto life.
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It is better for thee to enter into life, halt or maimed then hauing two hands or two feete, to be cast into euerlasting fire. It is better for thee to enter into life, halt or maimed then having two hands or two feet, to be cast into everlasting fire.
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This is that life of glorie, which is verie often called euerlasting life; and whereof our Euangelist speaketh continually, almost in euerie Chapter of this Gospell, diuers times;
This is that life of glory, which is very often called everlasting life; and whereof our Evangelist speaks continually, almost in every Chapter of this Gospel, diverse times;
d vbz d n1 pp-f n1, r-crq vbz av av vvn j n1; cc c-crq po12 np1 vvz av-j, av p-acp d n1 pp-f d n1, j n2;
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especially, in the thirde, the fift, and the sixt. The life of grace is more often in the Epistles;
especially, in the Third, the fift, and the sixt. The life of grace is more often in the Epistles;
av-j, p-acp dt ord, dt ord, cc dt ord. dt n1 pp-f n1 vbz av-dc av p-acp dt n2;
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That wee might walke in newnesse of life. The spirit of life, which is in Christ Iesus. That we might walk in newness of life. The Spirit of life, which is in christ Iesus.
cst pns12 vmd vvi p-acp n1 pp-f n1. dt n1 pp-f n1, r-crq vbz p-acp np1 np1.
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That the life of Iesus might also bee made manifest in our bodies. Strangers from the life of God. That the life of Iesus might also be made manifest in our bodies. Strangers from the life of God.
cst dt n1 pp-f np1 vmd av vbi vvn j p-acp po12 n2. n2 p-acp dt n1 pp-f np1.
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I haue beene somewhat the larger in this matter, because it helpeth much to the vnderstanding of many texts of Scripture, to knowe the different sense of the word in question.
I have been somewhat the larger in this matter, Because it Helpeth much to the understanding of many texts of Scripture, to know the different sense of the word in question.
pns11 vhb vbn av dt jc p-acp d n1, c-acp pn31 vvz av-d p-acp dt n1 pp-f d n2 pp-f n1, pc-acp vvi dt j n1 pp-f dt n1 p-acp n1.
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For the place in hand, it is commonly thought to be meant of that natural life, which all liuing creatures, receiue from their creator;
For the place in hand, it is commonly Thought to be meant of that natural life, which all living creatures, receive from their creator;
p-acp dt n1 p-acp n1, pn31 vbz av-j vvn pc-acp vbi vvn pp-f cst j n1, r-crq d j-vvg n2, vvb p-acp po32 n1;
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as if the Euangelist should haue sayd, that not onely all things were made by him,
as if the Evangelist should have said, that not only all things were made by him,
c-acp cs dt np1 vmd vhi vvn, cst xx av-j d n2 vbdr vvn p-acp pno31,
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as the author of their being, but also that they had their life too from him.
as the author of their being, but also that they had their life too from him.
c-acp dt n1 pp-f po32 vbg, cc-acp av cst pns32 vhd po32 n1 av p-acp pno31.
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But this (sauing their better iudgemēt, that so expound the text) seemes to me somewhat vnlikely.
But this (Saving their better judgement, that so expound the text) seems to me somewhat unlikely.
p-acp d (vvg po32 j n1, cst av vvi dt n1) vvz p-acp pno11 av j.
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For why should the Euangelist repeate that in this verse, which hee had deliuered so fully immediately before? All things were made by him.
For why should the Evangelist repeat that in this verse, which he had Delivered so Fully immediately before? All things were made by him.
p-acp q-crq vmd dt np1 vvi cst p-acp d n1, r-crq pns31 vhd vvn av av-j av-j a-acp? d n2 vbdr vvn p-acp pno31.
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Was there any feare, that some exception would bee taken to these wordes? could any man imagine, that this making of all things, implyed no more,
Was there any Fear, that Some exception would be taken to these words? could any man imagine, that this making of all things, employed no more,
vbds a-acp d n1, cst d n1 vmd vbi vvn p-acp d n2? vmd d n1 vvi, cst d vvg pp-f d n2, vvd av-dx av-dc,
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but the outwarde fashioning, and framing of them, and not also the inwarde forme, and wholenature? If wee will giue the wordes leaue to reach as farre,
but the outward fashioning, and framing of them, and not also the inward Form, and wholenature? If we will give the words leave to reach as Far,
cc-acp dt j vvg, cc vvg pp-f pno32, cc xx av dt j n1, cc n1? cs pns12 vmb vvi dt n2 vvb pc-acp vvi c-acp av-j,
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as by their nature, they doe, All things must needes import the same thinges in their best estate, with all their naturall qualities,
as by their nature, they do, All things must needs import the same things in their best estate, with all their natural qualities,
c-acp p-acp po32 n1, pns32 vdb, d n2 vmb av vvi dt d n2 p-acp po32 js n1, p-acp d po32 j n2,
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& properties, and whatsoeuer else belongs to their being that, which they are. For example, let vs speake a word or two of some particulars.
& properties, and whatsoever Else belongs to their being that, which they Are. For Exampl, let us speak a word or two of Some particulars.
cc n2, cc r-crq av vvz p-acp po32 n1 cst, r-crq pns32 vbr. p-acp n1, vvb pno12 vvi dt n1 cc crd pp-f d n2-j.
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By him were all trees made. By him were all trees made.
p-acp pno31 vbdr d n2 vvn.
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What would a reasonable man vnderstand by this speech? That the body of the trees onely,
What would a reasonable man understand by this speech? That the body of the trees only,
q-crq vmd dt j n1 vvi p-acp d n1? cst dt n1 pp-f dt n2 av-j,
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or the roots, boughes, and branches, and leaues, and not the life of the Trees was made by him? Surely, to speake according to truth, all these, without the life,
or the roots, boughs, and branches, and leaves, and not the life of the Trees was made by him? Surely, to speak according to truth, all these, without the life,
cc dt n2, n2, cc n2, cc n2, cc xx dt n1 pp-f dt n2 vbds vvn p-acp pno31? np1, pc-acp vvi vvg p-acp n1, d d, p-acp dt n1,
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and forme, doe no more make a Tree, then a body without a soule doth a Man. I might say the like of men.
and Form, do no more make a Tree, then a body without a soul does a Man. I might say the like of men.
cc n1, vdb dx av-dc vvi dt n1, cs dt n1 p-acp dt n1 vdz dt n1 pns11 vmd vvi dt av-j pp-f n2.
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By him were all men made. By him were all men made.
p-acp pno31 vbdr d n2 vvn.
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If the Lord God had onely framed Adam of the dust of the ground, and not breathed into his face, the breath of life;
If the Lord God had only framed Adam of the dust of the ground, and not breathed into his face, the breath of life;
cs dt n1 np1 vhd av-j vvn np1 pp-f dt n1 pp-f dt n1, cc xx vvn p-acp po31 n1, dt n1 pp-f n1;
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might hee haue beene sayd, to haue created a man? No surely: vnlesse a carcase bee a man, after the soule is departed out of it.
might he have been said, to have created a man? No surely: unless a carcase be a man, After the soul is departed out of it.
vmd pns31 vhi vbn vvn, pc-acp vhi vvn dt n1? uh-dx av-j: cs dt n1 vbi dt n1, p-acp dt n1 vbz vvn av pp-f pn31.
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But, let vs thinke the Euangelist might haue such a meaning, would he (trow yee) haue spoken,
But, let us think the Evangelist might have such a meaning, would he (trow ye) have spoken,
p-acp, vvb pno12 vvi dt np1 vmd vhi d dt n1, vmd pns31 (vvi pn22) vhb vvn,
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as hee doth, if he had meant as you say? In him was life, that is, (say you) Hee also gaue life to all things that hee had made.
as he does, if he had meant as you say? In him was life, that is, (say you) He also gave life to all things that he had made.
c-acp pns31 vdz, cs pns31 vhd vvn c-acp pn22 vvb? p-acp pno31 vbds n1, cst vbz, (vvb pn22) pns31 av vvd n1 p-acp d n2 cst pns31 vhd vvn.
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Who can so much deceiue himselfe, as to conceiue, that Saint Iohn would deliuer his minde so darkely,
Who can so much deceive himself, as to conceive, that Saint John would deliver his mind so darkly,
q-crq vmb av av-d vvi px31, c-acp pc-acp vvi, cst n1 np1 vmd vvi po31 n1 av av-j,
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and doubtfully? Beside, was not this, you speake of, a creature? If so, it was before compris'd vnder those generall tearmes, All things, and needed no repetition.
and doubtfully? Beside, was not this, you speak of, a creature? If so, it was before comprised under those general terms, All things, and needed no repetition.
cc av-j? p-acp, vbds xx d, pn22 vvb pp-f, dt n1? cs av, pn31 vbds a-acp vvn p-acp d j n2, d n2, cc vvd dx n1.
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Neither will this interpretation of the word agree fitly with that, which followeth.
Neither will this Interpretation of the word agree fitly with that, which follows.
av-d vmb d n1 pp-f dt n1 vvb av-j p-acp d, r-crq vvz.
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Is it not euident, that the life, and the light, are of the same kinde, both naturall,
Is it not evident, that the life, and the Light, Are of the same kind, both natural,
vbz pn31 xx j, cst dt n1, cc dt n1, vbr pp-f dt d n1, d j,
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or both supernaturall? But, the light, as it shall appeare anone, is that of grace to faith, not of nature to knowledge.
or both supernatural? But, the Light, as it shall appear anon, is that of grace to faith, not of nature to knowledge.
cc d j? p-acp, dt n1, c-acp pn31 vmb vvi av, vbz d pp-f n1 p-acp n1, xx pp-f n1 p-acp n1.
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For the light of nature did comprehend the Creator so far, as to acknowledge it selfe to proceede from him, and to depend vpon him.
For the Light of nature did comprehend the Creator so Far, as to acknowledge it self to proceed from him, and to depend upon him.
p-acp dt n1 pp-f n1 vdd vvi dt n1 av av-j, c-acp pc-acp vvi pn31 n1 pc-acp vvi p-acp pno31, cc pc-acp vvi p-acp pno31.
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Therefore the Apostle Saint Paul, doth not accuse the heathen of ignorance, for not knowing God, to be their maker;
Therefore the Apostle Saint Paul, does not accuse the heathen of ignorance, for not knowing God, to be their maker;
av dt n1 n1 np1, vdz xx vvi dt n-jn pp-f n1, c-acp xx vvg np1, pc-acp vbi po32 n1;
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but for not honouring him, according to the knowledge, they had of him.
but for not honouring him, according to the knowledge, they had of him.
cc-acp c-acp xx vvg pno31, vvg p-acp dt n1, pns32 vhd pp-f pno31.
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The inuisible things of God (saith hee) that is, his eternall power, and Godhead, are seen• by the creation of the world, being considered in his workes, that they might bee without excuse. The invisible things of God (Says he) that is, his Eternal power, and Godhead, Are seen• by the creation of the world, being considered in his works, that they might be without excuse.
dt j n2 pp-f np1 (vvz pns31) d vbz, po31 j n1, cc n1, vbr n1 p-acp dt n1 pp-f dt n1, vbg vvn p-acp po31 n2, cst pns32 vmd vbi p-acp n1.
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Because when they knew God, they glorified him not as God. Because when they knew God, they glorified him not as God.
p-acp c-crq pns32 vvd np1, pns32 vvn pno31 xx c-acp np1.
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So then, the Heathen for all the darkenesse of nature, did comprehend the life, that was the naturall light of their soules.
So then, the Heathen for all the darkness of nature, did comprehend the life, that was the natural Light of their Souls.
av av, dt j-jn p-acp d dt n1 pp-f n1, vdd vvi dt n1, cst vbds dt j n1 pp-f po32 n2.
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If you answere, that they did not perfitly vnderstand all things that concerne him as the Creator:
If you answer, that they did not perfectly understand all things that concern him as the Creator:
cs pn22 vvb, cst pns32 vdd xx av-j vvi d n2 cst vvb pno31 p-acp dt n1:
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you say true, but not much to purpose.
you say true, but not much to purpose.
pn22 vvb j, cc-acp xx av-d pc-acp vvi.
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For, who is there, that euer did o• can, especially while hee liues in this world, compassed about with this house of clay,
For, who is there, that ever did o• can, especially while he lives in this world, compassed about with this house of clay,
p-acp, r-crq vbz a-acp, cst av vdd n1 n1, av-j cs pns31 vvz p-acp d n1, vvn a-acp p-acp d n1 pp-f n1,
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so fully conceiue those points, as they are to bee, and shall be, after this life, vnderstood?
so Fully conceive those points, as they Are to be, and shall be, After this life, understood?
av av-j vvi d n2, c-acp pns32 vbr pc-acp vbi, cc vmb vbi, c-acp d n1, vvn?
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But some man will say, perhaps, that although the giuing of life to all things, was signified in the making of them:
But Some man will say, perhaps, that although the giving of life to all things, was signified in the making of them:
p-acp d n1 vmb vvi, av, cst cs dt vvg pp-f n1 p-acp d n2, vbds vvn p-acp dt n-vvg pp-f pno32:
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yet the preseruing, and maintaining of it, was not. Nor of their being; which can no more bee continued, without the power of God support them in it, then their life can.
yet the preserving, and maintaining of it, was not. Nor of their being; which can no more be continued, without the power of God support them in it, then their life can.
av dt n-vvg, cc vvg pp-f pn31, vbds xx. ccx pp-f po32 vbg; r-crq vmb av-dx av-dc vbi vvn, p-acp dt n1 pp-f np1 vvi pno32 p-acp pn31, cs po32 n1 vmb.
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Therefore the Apostle, describing our Sauiour Christs Godhead, sets it out by this verie worke thereof;
Therefore the Apostle, describing our Saviour Christ Godhead, sets it out by this very work thereof;
av dt n1, vvg po12 n1 npg1 n1, vvz pn31 av p-acp d j n1 av;
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when he sayth of him, that He beares vp all things, by his mightie word:
when he say of him, that He bears up all things, by his mighty word:
c-crq pns31 vvz pp-f pno31, cst pns31 vvz a-acp d n2, p-acp po31 j n1:
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and in another place, where hee tels the heathen, that they liu'd and mou'd in God, hee adde• also, that in him they had their being.
and in Another place, where he tells the heathen, that they lived and moved in God, he adde• also, that in him they had their being.
cc p-acp j-jn n1, c-crq pns31 vvz dt j-jn, cst pns32 vvd cc vvn p-acp np1, pns31 n1 av, cst p-acp pno31 pns32 vhd po32 vbg.
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If then there were no necessitie to expresse the sustaining of all things in their being, no more was there to note particularly the continuing of them in life.
If then there were no necessity to express the sustaining of all things in their being, no more was there to note particularly the Continuing of them in life.
cs av a-acp vbdr dx n1 pc-acp vvi dt n-vvg pp-f d n2 p-acp po32 vbg, av-dx av-dc vbds a-acp pc-acp vvi av-j dt vvg pp-f pno32 p-acp n1.
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Yea, perhaps it might be dangerous to mention the later, and conceale the former;
Yea, perhaps it might be dangerous to mention the later, and conceal the former;
uh, av pn31 vmd vbi j pc-acp vvi dt jc, cc vvi dt j;
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least some men should gather, that all thinges stand in neede of God to preserue their life,
lest Some men should gather, that all things stand in need of God to preserve their life,
cs d n2 vmd vvi, cst d n2 vvb p-acp n1 pp-f np1 pc-acp vvi po32 n1,
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but not to continue their being.
but not to continue their being.
cc-acp xx pc-acp vvi po32 n1.
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Giue mee leaue to apply one of my former exceptions, to the cleering of this matter also.
Give me leave to apply one of my former exceptions, to the clearing of this matter also.
vvb pno11 n1 pc-acp vvi crd pp-f po11 j n2, p-acp dt n-vvg pp-f d n1 av.
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How strangely doth the Euangelist speake, if his meaning be, as you make it? In him was life. That is, Hee preserues all thinges in life.
How strangely does the Evangelist speak, if his meaning be, as you make it? In him was life. That is, He preserves all things in life.
c-crq av-j vdz dt np1 vvb, cs po31 n1 vbi, c-acp pn22 vvb pn31? p-acp pno31 vbds n1. cst vbz, pns31 vvz d n2 p-acp n1.
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Could this point bee more obscurely deliuered? What reason can you giue mee, why the holy Ghost should say was, when he intended to signifie the continuall preseruing of life? why did hee not rather say, In him is life; Or in him the life of all thinges is continually preserv'd? But if by life, you will haue the preseruing of things in their being signified, I desire to see some warrant of Scripture,
Could this point be more obscurely Delivered? What reason can you give me, why the holy Ghost should say was, when he intended to signify the continual preserving of life? why did he not rather say, In him is life; Or in him the life of all things is continually preserved? But if by life, you will have the preserving of things in their being signified, I desire to see Some warrant of Scripture,
vmd d n1 vbi av-dc av-j vvn? q-crq n1 vmb pn22 vvi pno11, q-crq dt j n1 vmd vvi vbds, c-crq pns31 vvd pc-acp vvi dt j n-vvg pp-f n1? q-crq vdd pns31 xx av-c vvi, p-acp pno31 vbz n1; cc p-acp pno31 dt n1 pp-f d n2 vbz av-j vvn? p-acp cs p-acp n1, pn22 vmb vhi dt n-vvg pp-f n2 p-acp po32 vbg vvn, pns11 vvb pc-acp vvi d n1 pp-f n1,
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or ground of reason, for the vsing of that word, in that sense.
or ground of reason, for the using of that word, in that sense.
cc n1 pp-f n1, p-acp dt vvg pp-f d n1, p-acp d n1.
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Surely there can bee no such found in any place of all the Scripture, either or the word life, or for the phrase, In him was life.
Surely there can be no such found in any place of all the Scripture, either or the word life, or for the phrase, In him was life.
av-j a-acp vmb vbi dx d vvd p-acp d n1 pp-f d dt n1, d cc dt n1 n1, cc p-acp dt n1, p-acp pno31 vbds n1.
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What remaines then, but to expound the word, of that supernaturall life, by which wee liue, through faith in Christ? This is the life, of which our Euangelist so often speakes in this Gospell, comming to vs by,
What remains then, but to expound the word, of that supernatural life, by which we live, through faith in christ? This is the life, of which our Evangelist so often speaks in this Gospel, coming to us by,
q-crq vvz av, cc-acp pc-acp vvi dt n1, pp-f cst j n1, p-acp r-crq pns12 vvb, p-acp n1 p-acp np1? d vbz dt n1, pp-f r-crq po12 np1 av av vvz p-acp d n1, vvg p-acp pno12 p-acp,
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and in Christ Let vs heare our Sauiour himselfe speake.
and in christ Let us hear our Saviour himself speak.
cc p-acp np1 vvb pno12 vvi po12 n1 px31 vvi.
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He that beleeueth in him, that sent me, hath euerlasting life, and shall not come into condemnation, He that Believeth in him, that sent me, hath everlasting life, and shall not come into condemnation,
pns31 cst vvz p-acp pno31, cst vvd pno11, vhz j n1, cc vmb xx vvi p-acp n1,
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but hath passed from death to life. but hath passed from death to life.
cc-acp vhz vvn p-acp n1 p-acp n1.
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And in the same Chapter, afterward, hee reproues the Iewes, because they would not come vnto him, that they might haue life:
And in the same Chapter, afterwards, he reproves the Iewes, Because they would not come unto him, that they might have life:
cc p-acp dt d n1, av, pns31 vvz dt np2, c-acp pns32 vmd xx vvi p-acp pno31, cst pns32 vmd vhi n1:
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Whereas the ende of his comming was, That they might haue life; and haue it in abundance.
Whereas the end of his coming was, That they might have life; and have it in abundance.
cs dt n1 pp-f po31 n-vvg vbds, cst pns32 vmd vhi n1; cc vhb pn31 p-acp n1.
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Therefore doth the Apostle Peter call him, the Lord of life. But whome shoulde wee rather heare, in this case,
Therefore does the Apostle Peter call him, the Lord of life. But whom should we rather hear, in this case,
av vdz dt n1 np1 vvb pno31, dt n1 pp-f n1. p-acp ro-crq vmd pns12 av-c vvi, p-acp d n1,
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then the Euangelist himselfe, expounding his owne meaning? The life appeared, and wee haue seene it,
then the Evangelist himself, expounding his own meaning? The life appeared, and we have seen it,
cs dt np1 px31, vvg po31 d n1? dt n1 vvd, cc pns12 vhb vvn pn31,
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and beare witnesse, and shew vnto you that eternall life, which was with the father and appeared vnto vs. Can any man doubt,and bear witness, and show unto you that Eternal life, which was with the father and appeared unto us Can any man doubt,
cc vvi n1, cc vvi p-acp pn22 d j n1, r-crq vbds p-acp dt n1 cc vvd p-acp pno12 vmb d n1 n1,
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but the Euangelist speaketh of the same life, in the beginning of his Epistle, whereof he intreateth, in his Gospell? Compare them together,
but the Evangelist speaks of the same life, in the beginning of his Epistle, whereof he intreateth, in his Gospel? Compare them together,
cc-acp dt np1 vvz pp-f dt d n1, p-acp dt n-vvg pp-f po31 n1, c-crq pns31 vvz, p-acp po31 n1? vvb pno32 av,
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and see if you can perswade your selues otherwise.
and see if you can persuade your selves otherwise.
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Will you heare him speake yet more plaine? This is the recorde, that God hath giuen vnto vs eternall life,
Will you hear him speak yet more plain? This is the record, that God hath given unto us Eternal life,
n1 pn22 vvi pno31 vvi av av-dc j? d vbz dt n1, cst np1 vhz vvn p-acp pno12 j n1,
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and this life is in his Sonne. This later is called Eternall life in the wordes before.and this life is in his Son. This later is called Eternal life in the words before.
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Then surely the Euangelist speaketh in the Gospell also, of eternall life, which the Sonne of God bringeth as mediatator;
Then surely the Evangelist speaks in the Gospel also, of Eternal life, which the Son of God brings as mediatator;
av av-j dt np1 vvz p-acp dt n1 av, pp-f j n1, r-crq dt n1 pp-f np1 vvz p-acp n1;
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not of this transitorie life, which hee giueth as Creator.
not of this transitory life, which he gives as Creator.
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Now because this supernaturall life is double, either of grace in this world, or of glorie in the world to come;
Now Because this supernatural life is double, either of grace in this world, or of glory in the world to come;
av c-acp d j n1 vbz j-jn, av-d pp-f n1 p-acp d n1, cc pp-f n1 p-acp dt n1 pc-acp vvi;
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I should farther inquire whether of these two is here meant, or whether both be not meant.
I should farther inquire whither of these two is Here meant, or whither both be not meant.
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But of that, as also of the reason, why our regeneration, & saluation is tearmed life, I wil speake,
But of that, as also of the reason, why our regeneration, & salvation is termed life, I will speak,
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when I come to giue the meaning of the place. In the meane while, let vs goe forward in examining the words:
when I come to give the meaning of the place. In the mean while, let us go forward in examining the words:
c-crq pns11 vvb pc-acp vvi dt n1 pp-f dt n1. p-acp dt j n1, vvb pno12 vvi av-j p-acp vvg dt n2:
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and first let vs see, why he vseth this kinde of speech, In him. Why doth he not rather say,
and First let us see, why he uses this kind of speech, In him. Why does he not rather say,
cc ord vvb pno12 vvi, c-crq pns31 vvz d n1 pp-f n1, p-acp pno31. q-crq vdz pns31 xx av-c vvi,
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as before, by him? doubtlesse hee might well haue sayde so. For, it is by him indeede, that wee haue life.
as before, by him? doubtless he might well have said so. For, it is by him indeed, that we have life.
c-acp a-acp, p-acp pno31? av-j pns31 vmd av vhi vvn av. p-acp, pn31 vbz p-acp pno31 av, cst pns12 vhb n1.
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By him wee haue peace toward God; By him wee haue accesse, through faith vnto this grace, wherein wee stand. By him we have peace towards God; By him we have access, through faith unto this grace, wherein we stand.
p-acp pno31 pns12 vhb n1 p-acp np1; p-acp pno31 pns12 vhb n1, p-acp n1 p-acp d n1, c-crq pns12 vvb.
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By him wee haue receiued the attonement. But this manner of speech, though it bee as true as the other:By him we have received the atonement. But this manner of speech, though it be as true as the other:
p-acp pno31 pns12 vhb vvn dt n1. p-acp d n1 pp-f n1, cs pn31 vbb a-acp j c-acp dt n-jn:
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yet it is not so fitte in this place, nor so significant. Not so fitte; because the Euangelist would put a difference betwixt the Creator, and the Mediator.
yet it is not so fit in this place, nor so significant. Not so fit; Because the Evangelist would put a difference betwixt the Creator, and the Mediator.
av pn31 vbz xx av vvi p-acp d n1, ccx av j. xx av vvi; c-acp dt np1 vmd vvi dt n1 p-acp dt n1, cc dt n1.
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All things were made by him; not in him, though some would haue without to imply as much: All things were made by him; not in him, though Some would have without to imply as much:
d n2 vbdr vvn p-acp pno31; xx p-acp pno31, cs d vmd vhi p-acp pc-acp vvi c-acp av-d:
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whome I aunswered the last day.
whom I answered the last day.
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But our spirituall life is, as by him, so in him. The things that are made by him, howsoeuer they alwayes depend on him,
But our spiritual life is, as by him, so in him. The things that Are made by him, howsoever they always depend on him,
p-acp po12 j n1 vbz, c-acp p-acp pno31, av p-acp pno31. dt n2 cst vbr vvn p-acp pno31, c-acp pns32 av vvb p-acp pno31,
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for the continuance of their being, yet they are not one with him.
for the Continuance of their being, yet they Are not one with him.
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Is it so with them that receiue the life of grace from him? No, no;
Is it so with them that receive the life of grace from him? No, no;
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They are ioyned close vnto him: and the life, that they haue, is from that spirit, by which hee liues.
They Are joined close unto him: and the life, that they have, is from that Spirit, by which he lives.
pns32 vbr vvn av-j p-acp pno31: cc dt n1, cst pns32 vhb, vbz p-acp d n1, p-acp r-crq pns31 vvz.
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Therefore is the Church flesh of his flesh, and bone of his bone; yea, all the faithfull are members of his bodie, himselfe being the head.
Therefore is the Church Flesh of his Flesh, and bone of his bone; yea, all the faithful Are members of his body, himself being the head.
av vbz dt n1 n1 pp-f po31 n1, cc n1 pp-f po31 n1; uh, d dt j vbr n2 pp-f po31 n1, px31 vbg dt n1.
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This neere coniun•ction with him, could not bee exprest so significantly, if the Euangelist should say, By him was life; as it is,
This near coniun•ction with him, could not be expressed so significantly, if the Evangelist should say, By him was life; as it is,
d j n1 p-acp pno31, vmd xx vbi vvn av av-j, cs dt np1 vmd vvi, p-acp pno31 vbds n1; p-acp pn31 vbz,
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when hee sayth, In him was life: yet doth not say, Hee was life, which also is true;
when he say, In him was life: yet does not say, He was life, which also is true;
c-crq pns31 vvz, p-acp pno31 vbds n1: av vdz xx vvi, pns31 vbds n1, r-crq av vbz j;
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because he• speakes of it, not as it rests in him, but as it is communicated by him to vs.
Because he• speaks of it, not as it rests in him, but as it is communicated by him to us
c-acp n1 vvz pp-f pn31, xx c-acp pn31 vvz p-acp pno31, cc-acp c-acp pn31 vbz vvn p-acp pno31 p-acp pno12
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But why sayes hee was, and not rather, Is in him? Is there no life nowe to bee had? Or is there any to bee had nowe,
But why Says he was, and not rather, Is in him? Is there no life now to be had? Or is there any to be had now,
cc-acp q-crq vvz pns31 vbds, cc xx av-c, vbz p-acp pno31? vbz pc-acp dx n1 av pc-acp vbi vhn? cc vbz pc-acp d pc-acp vbi vhd av,
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but in hi•? No surely. There is no saluation in any other.
but in hi•? No surely. There is no salvation in any other.
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For amonge men, there is giuen no other name, vnder heauen, whereby •ee must bee saued. For among men, there is given no other name, under heaven, whereby •ee must be saved.
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How then sayes the Euangelist, that l••e was in him? Wee may not imagine, that •ee meanes to shewe vs anye other way of attayning to life;
How then Says the Evangelist, that l••e was in him? we may not imagine, that •ee means to show us any other Way of attaining to life;
c-crq av vvz dt np1, cst vbr vbds p-acp pno31? pns12 vmb xx vvi, cst j n2 pc-acp vvi pno12 d j-jn n1 pp-f vvg p-acp n1;
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as if was, excluded is: No more, then wee may conceiue, that the Word is not GOD nowe,
as if was, excluded is: No more, then we may conceive, that the Word is not GOD now,
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because hee sayeth of him, The Worde was God. What may then bee the reason of this manner of speech? It is thought to bee double:
Because he Saith of him, The Word was God. What may then be the reason of this manner of speech? It is Thought to be double:
c-acp pns31 vvz pp-f pno31, dt n1 vbds np1. q-crq vmb av vbi dt n1 pp-f d n1 pp-f n1? pn31 vbz vvn pc-acp vbi j-jn:
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either in re•uard of Gods eternall purpose, or in respect of the •mes, before the comming of the Messiah. The former, wee must thus vnderstand;
either in re•uard of God's Eternal purpose, or in respect of the •mes, before the coming of the Messiah. The former, we must thus understand;
av-d p-acp n1 pp-f npg1 j n1, cc p-acp n1 pp-f dt n2, p-acp dt n-vvg pp-f dt np1. dt j, pns12 vmb av vvi;
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that the Lorde God, fore-seeing the fall of his creature man, decreed in himselfe, to recouer him, by sending his Sonne to make satis•action for sin, by sacrificing of himselfe vpon the altar of the crosse.
that the Lord God, Foreseeing the fallen of his creature man, decreed in himself, to recover him, by sending his Son to make satis•action for since, by sacrificing of himself upon the altar of the cross.
cst dt n1 np1, j dt n1 pp-f po31 n1 n1, vvn p-acp px31, pc-acp vvi pno31, p-acp vvg po31 n1 pc-acp vvi n1 p-acp n1, p-acp vvg pp-f px31 p-acp dt n1 pp-f dt n1.
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Of this saith the Apostle, He hath saued vs, and called vs with an holy calling;
Of this Says the Apostle, He hath saved us, and called us with an holy calling;
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not according to our works, but according to his owne purpose, and grace, which was giuen vs through Iesus Christ, before the world was. not according to our works, but according to his own purpose, and grace, which was given us through Iesus christ, before the world was.
xx vvg p-acp po12 n2, p-acp vvg p-acp po31 d n1, cc n1, r-crq vbds vvn pno12 p-acp np1 np1, p-acp dt n1 vbds.
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Therefore also sayth our Euangelist other where, that this life was with the Father, and appeared vnto vs. When the fulnesse of time was come (sayth Saint Paul) God sent his Sonne.
Therefore also say our Evangelist other where, that this life was with the Father, and appeared unto us When the fullness of time was come (say Faint Paul) God sent his Son.
av av vvz po12 np1 j-jn n1, cst d n1 vbds p-acp dt n1, cc vvd p-acp pno12 c-crq dt n1 pp-f n1 vbds vvn (vvz j np1) np1 vvd po31 n1.
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What fulnesse of time was this, but the very hower appointed by God? So that Saint Iohn may well say, In him was life. Because,
What fullness of time was this, but the very hour appointed by God? So that Saint John may well say, In him was life. Because,
q-crq n1 pp-f n1 vbds d, cc-acp dt j n1 vvn p-acp np1? av d n1 np1 vmb av vvi, p-acp pno31 vbds n1. p-acp,
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euen before the foundations of the world, were layd, life was setled, and shut vp in the person of the Sonne, who was in due time to become the mediator of mankinde, by taking the nature of man vpon him.
even before the foundations of the world, were laid, life was settled, and shut up in the person of the Son, who was in due time to become the Mediator of mankind, by taking the nature of man upon him.
av-j p-acp dt n2 pp-f dt n1, vbdr vvn, n1 vbds vvn, cc vvd a-acp p-acp dt n1 pp-f dt n1, r-crq vbds p-acp j-jn n1 pc-acp vvi dt n1 pp-f n1, p-acp vvg dt n1 pp-f n1 p-acp pno31.
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If there bee any man, whome this aunswere doth not content, it may bee the other coniecture will satisfie him.
If there be any man, whom this answer does not content, it may be the other conjecture will satisfy him.
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Let vs not wearie our selues with looking so far as to the eternall decree of GOD,
Let us not weary our selves with looking so Far as to the Eternal Decree of GOD,
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but keepe our sight within the compasse of the worlde: within that time also wee shall finde some reason of this speech.
but keep our sighed within the compass of the world: within that time also we shall find Some reason of this speech.
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When was life in him? euer since there was any, to whome that life might appertaine, it was ready for him, in the Sonne of GOD, the promised Messiah. Where had our first parents, Adam and Eue, their spirituall life, after the Curse,
When was life in him? ever since there was any, to whom that life might appertain, it was ready for him, in the Son of GOD, the promised Messiah. Where had our First Parents, Adam and Eve, their spiritual life, After the Curse,
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but in him? In whom was the couenant established with Abraham, but in his seede Iesus Christ? What name I some speciall men? Did not this life offer it selfe generally vnto all, that came of Abraham? Brethren, I would not that you should bee ignorant (sayeth the Apostle) that all our fathers were vnder the Cloude,
but in him? In whom was the Covenant established with Abraham, but in his seed Iesus christ? What name I Some special men? Did not this life offer it self generally unto all, that Come of Abraham? Brothers, I would not that you should be ignorant (Saith the Apostle) that all our Father's were under the Cloud,
cc-acp p-acp pno31? p-acp ro-crq vbds dt n1 vvn p-acp np1, p-acp p-acp po31 n1 np1 np1? q-crq n1 pns11 d j n2? vdd xx d n1 vvi pn31 n1 av-j p-acp d, cst vvd pp-f np1? n1, pns11 vmd xx cst pn22 vmd vbi j (vvz dt n1) d d po12 n2 vbdr p-acp dt n1,
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and all passed through the Sea: And were all baptized vnto. Moses in the Cloud, and in the Sea:
and all passed through the Sea: And were all baptised unto. Moses in the Cloud, and in the Sea:
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And did all eate the same spirituall meate; And did all drinke the same spirituall drinke.
And did all eat the same spiritual meat; And did all drink the same spiritual drink.
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For they dranke of the same spirituall Rocke, that followed them, and the Rocke was Christ. For they drank of the same spiritual Rock, that followed them, and the Rock was christ.
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What though many thousandes dyed, before the Sonne of God became men? were they therefore without meanes of life and saluation? Nothing lesse.
What though many thousandes died, before the Son of God became men? were they Therefore without means of life and salvation? Nothing less.
r-crq c-acp d crd vvn, p-acp dt n1 pp-f np1 vvd n2? vbdr pns32 av p-acp vvz pp-f n1 cc n1? pix av-dc.
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Iesus Christ yester-day, and to day, and the same for euer. They beleeued in Christ to come: Iesus christ yesterday, and to day, and the same for ever. They believed in christ to come:
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wee beleeue in him being come. They saw him not; but were perswaded, hee should bee seene, at the time appointed. Neither haue wee seene him;
we believe in him being come. They saw him not; but were persuaded, he should be seen, At the time appointed. Neither have we seen him;
pns12 vvb p-acp pno31 vbg vvn. pns32 vvd pno31 xx; cc-acp vbdr vvn, pns31 vmd vbi vvn, p-acp dt n1 vvn. av-d vhi pns12 vvn pno31;
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but are out of doubt, that hee was seene, while he liued here vpon the earth.
but Are out of doubt, that he was seen, while he lived Here upon the earth.
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They trusted in him, as the onely and all-sufficient meanes of life.
They trusted in him, as the only and All-sufficient means of life.
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Is not our faith the same? Therefore least any man should imagine that the Fathers, which died before our Sauiour Christ was born, were destitute of spirituall life, our Euangelist assures vs, that there was, euen then, life in him.
Is not our faith the same? Therefore lest any man should imagine that the Father's, which died before our Saviour christ was born, were destitute of spiritual life, our Evangelist assures us, that there was, even then, life in him.
vbz xx po12 n1 dt d? av cs d n1 vmd vvi d dt n2, r-crq vvd p-acp po12 n1 np1 vbds vvn, vbdr j pp-f j n1, po12 np1 vvz pno12, cst a-acp vbds, av av, n1 p-acp pno31.
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These reasons may giue some good satisfaction to them, who desire rather to informe themselues, to edification,
These Reasons may give Some good satisfaction to them, who desire rather to inform themselves, to edification,
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then to aime themselues, for contention.
then to aim themselves, for contention.
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Giue me leaue also, I pray you, to propound to your consideration, & meditation, at your better leasure, what it hath pleased God I should conceiue of this matter:
Give me leave also, I pray you, to propound to your consideration, & meditation, At your better leisure, what it hath pleased God I should conceive of this matter:
vvb pno11 vvi av, pns11 vvb pn22, pc-acp vvi p-acp po22 n1, cc n1, p-acp po22 jc n1, r-crq pn31 vhz vvn np1 pns11 vmd vvi pp-f d n1:
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would any man knowe of me, why the Euangelist saith In him was, rather then In him is life? I think, he may be fully satisfied,
would any man know of me, why the Evangelist Says In him was, rather then In him is life? I think, he may be Fully satisfied,
vmd d n1 vvb pp-f pno11, q-crq dt np1 vvz p-acp pno31 vbds, av-c cs p-acp pno31 vbz n1? pns11 vvb, pns31 vmb vbi av-j vvn,
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if he do aduisedly consider, that hee continueth the course, which he begun, in the first verse,
if he do advisedly Consider, that he Continueth the course, which he begun, in the First verse,
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& followed in the second, and third.
& followed in the second, and third.
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In the beginning was the word, and the word was with God, and the word was God. The same was. By him were: without him was. In the beginning was the word, and the word was with God, and the word was God. The same was. By him were: without him was.
p-acp dt n1 vbds dt n1, cc dt n1 vbds p-acp np1, cc dt n1 vbds np1. dt d vbds. p-acp pno31 vbdr: p-acp pno31 vbds.
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Do not meruaile thē, that the Euangelist sayth here, In him was life. Tell mee how hee could haue spoken more fitly? Hee proceedes in the description of the Messiah, touching his mediatorship;
Do not marvel them, that the Evangelist say Here, In him was life. Tell me how he could have spoken more fitly? He proceeds in the description of the Messiah, touching his mediatorship;
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whose Godhead he had before declared.
whose Godhead he had before declared.
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Could he doe better, thē to hold on the same manner of speech? But, will you see yet a farther reason? that nothing may be wanting, which may helpe vou forward in the vnderstanding of this scripture.
Could he do better, them to hold on the same manner of speech? But, will you see yet a farther reason? that nothing may be wanting, which may help vou forward in the understanding of this scripture.
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Who knowes not, that the Euangelist, (according to the ordinary course which they take that write the hystories of famous men) settes downe in the beginning a briefe description of him, of whom afterward hee is to intreat at large:
Who knows not, that the Evangelist, (according to the ordinary course which they take that write the histories of famous men) sets down in the beginning a brief description of him, of whom afterwards he is to entreat At large:
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by shewing that in particular, which was, at the first, deliuered in a generall sort? This being so, let vs remember, that the historie is of him, that is not now liuing amongst vs,
by showing that in particular, which was, At the First, Delivered in a general sort? This being so, let us Remember, that the history is of him, that is not now living among us,
p-acp vvg cst p-acp j, r-crq vbds, p-acp dt ord, vvn p-acp dt j n1? np1 vbg av, vvb pno12 vvi, cst dt n1 vbz pp-f pno31, cst vbz xx av vvg p-acp pno12,
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but departed out of this life from vs. Therefore it was necessarie for our Euangelist to speak of him,
but departed out of this life from us Therefore it was necessary for our Evangelist to speak of him,
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as of one that had beene, and now was not. Not as if hee were not now at all:
as of one that had been, and now was not. Not as if he were not now At all:
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but because hee is not now aliue, in the world, as hee was, when those things were done, the historie whereof is written in this Gospell.
but Because he is not now alive, in the world, as he was, when those things were done, the history whereof is written in this Gospel.
cc-acp c-acp pns31 vbz xx av j, p-acp dt n1, c-acp pns31 vbds, c-crq d n2 vbdr vdn, dt n1 c-crq vbz vvn p-acp d n1.
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So then, we must conceiue, that Saint Iohn, in saying was, hath respect to the time of our Sauiours being herein our nature;
So then, we must conceive, that Saint John, in saying was, hath respect to the time of our Saviour's being herein our nature;
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and therefore not only might, but ought also to say, In him was, rather then In him is life: because he is totel vs, what he did, here in the world and not what hee doth,
and Therefore not only might, but ought also to say, In him was, rather then In him is life: Because he is totel us, what he did, Here in the world and not what he does,
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now he is out of the world.
now he is out of the world.
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This the holy Ghost teacheth vs, when he saith toward and in the end of this Gospell;
This the holy Ghost Teaches us, when he Says towards and in the end of this Gospel;
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Many other signes also did Iesus, and there are also many other things which Iesus did. Many other Signs also did Iesus, and there Are also many other things which Iesus did.
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Yet the ende of all is, that wee might beleeue that Iesus is the Christ;
Yet the end of all is, that we might believe that Iesus is the christ;
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and so, that life is in him, now for vs, as well as it was for them, that liued in his time. and so, that life is in him, now for us, as well as it was for them, that lived in his time.
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The excellent comfort of this doctrine drawes mee to it with both the hands, but that my promise holdes mee backe very strongly.
The excellent Comfort of this Doctrine draws me to it with both the hands, but that my promise holds me back very strongly.
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Let me first discharge this, & then I will bestowe my selfe wholly vpon the handling of that more at large.
Let me First discharge this, & then I will bestow my self wholly upon the handling of that more At large.
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I vndertooke to shewe these two thinges; what spirituall life is here signified: of grace, or of glorie, or of both;
I undertook to show these two things; what spiritual life is Here signified: of grace, or of glory, or of both;
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why the tearme life is applyed to note that holinesse, and happinesse.
why the term life is applied to note that holiness, and happiness.
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I doubt not, but euerie man perceiues already, that by life, I vnderstand as well our liuing righteously in this world,
I doubt not, but every man perceives already, that by life, I understand as well our living righteously in this world,
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as our liuing gloriously in the world to come.
as our living gloriously in the world to come.
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How else could it note such holinesse, and happinesse? The reason (perhaps) is not so apparant.
How Else could it note such holiness, and happiness? The reason (perhaps) is not so apparent.
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I will doo my best endeuour, to giue you satisfaction, touching that also.
I will do my best endeavour, to give you satisfaction, touching that also.
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It is verie fitte, if not necessarie, to giue as large an extent to all texts of Scripture,
It is very fit, if not necessary, to give as large an extent to all texts of Scripture,
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as the circumstances of the present place, and the ordinarie vse of the wordes will beare;
as the Circumstances of the present place, and the ordinary use of the words will bear;
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least wee seeme to restraine the meaning of the holy Ghost, more then wee are warranted by him to doe.
lest we seem to restrain the meaning of the holy Ghost, more then we Are warranted by him to do.
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And therefore I could haue beene contented to haue stretched the worde, euen to note the preseruing of naturall life;
And Therefore I could have been contented to have stretched the word, even to note the preserving of natural life;
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but that I can finde no such vse of it in the Scripture:
but that I can find no such use of it in the Scripture:
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neither will that sense well agree, with that exposition, which the light in the second clause seemes necessarily to require;
neither will that sense well agree, with that exposition, which the Light in the second clause seems necessarily to require;
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as I hope to make it appeare anone, if God will.
as I hope to make it appear anon, if God will.
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But neither any circumstance of the place tieth life to the one, or to the other:
But neither any circumstance of the place tieth life to the one, or to the other:
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and the word is diuers times taken in both senses.
and the word is diverse times taken in both Senses.
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Of eternall life, what shall I need to bring many examples? This Gospell is full of them.Of Eternal life, what shall I need to bring many Examples? This Gospel is full of them.
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I will giue you a taste, by one, or two.
I will give you a taste, by one, or two.
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Yee search the Scriptures (sayth our Sauiour to the Iewes) for in them yee thinke to haue eternall life, Ye search the Scriptures (say our Saviour to the Iewes) for in them ye think to have Eternal life,
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and they are they, which testifie of mee. Yet yee will not come to mee, that yee might haue life. and they Are they, which testify of me. Yet ye will not come to me, that ye might have life.
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That, which in the former verse, hee nameth eternall life, in the later hee calleth simply life. The like wee haue in the same Chapter, not very many verses before;
That, which in the former verse, he names Eternal life, in the later he calls simply life. The like we have in the same Chapter, not very many Verses before;
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Hee, that beleeueth in him, that sent mee, hath euerlasting life, and shall not come into condemnation, He, that Believeth in him, that sent me, hath everlasting life, and shall not come into condemnation,
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but hath passed from death to life. To what life? Euen to euerlasting life, which he was sayd before to haue.but hath passed from death to life. To what life? Even to everlasting life, which he was said before to have.
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The other life, grace in this world, both is implyed oftentimes in the life of glorie, whereof also it is a part, the Image of God in vs being renewed by it,
The other life, grace in this world, both is employed oftentimes in the life of glory, whereof also it is a part, the Image of God in us being renewed by it,
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and is manie times spoken of by it selfe, as I shewed at large before, out of diuerse places of Scripture.
and is many times spoken of by it self, as I showed At large before, out of diverse places of Scripture.
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It is needlesse to repeate them, or to adde more to them.
It is needless to repeat them, or to add more to them.
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What should hinder vs then frō expounding this life so largely, as wee haue done? Nave, might wee not be thought iniurious, to the holy Ghost,
What should hinder us then from expounding this life so largely, as we have done? Nave, might we not be Thought injurious, to the holy Ghost,
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if wee should leaue out either of them? By life then, wee vnderstand that spirituall estate of righteousnesse,
if we should leave out either of them? By life then, we understand that spiritual estate of righteousness,
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and glory, of which all, that beleeue in Christ, are made partakers, by beeing ingraffed into his mysticall bodie.
and glory, of which all, that believe in christ, Are made partakers, by being Ingrafted into his mystical body.
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Would any man knowe, why this estate, into which wee are restored by our Sauiour, should be tearmed life? I aunswere him, in a word,
Would any man know, why this estate, into which we Are restored by our Saviour, should be termed life? I answer him, in a word,
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because the miserable estate, into which wee fell by sinne, was called by the name of death.
Because the miserable estate, into which we fell by sin, was called by the name of death.
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It will not bee vnworthy our labour, to consider this point a little.
It will not be unworthy our labour, to Consider this point a little.
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When the Lord God had made our first parents, and placed them in that palace of pleasure, the garden of Paradise, Hee charged them to forbeare to eate of the Tree of the knowledge of good and euill;
When the Lord God had made our First Parents, and placed them in that palace of pleasure, the garden of Paradise, He charged them to forbear to eat of the Tree of the knowledge of good and evil;
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threatning them, that if they brake his commaundement, that day, that they ate thereof, they should dye the death.
threatening them, that if they brake his Commandment, that day, that they ate thereof, they should die the death.
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Do you perceiue, that the Lord himlelfe hath giuen that condition of ours the name of death? The olde Testament furnish •th vs with many examples, to precue the first sinne com•itted by vs in Adam, cast vs all into the state of death •ut this death,
Do you perceive, that the Lord himlelfe hath given that condition of ours the name of death? The old Testament furnish •th us with many Examples, to precue the First sin com•itted by us in Adam, cast us all into the state of death •ut this death,
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so often there spoken of, is partly the mortalitie of the body, and partly the eternall punishment of the soule in hell fire;
so often there spoken of, is partly the mortality of the body, and partly the Eternal punishment of the soul in hell fire;
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the other death of sinnei •eldome, or I thinke, neuer mentioned, in any of those books.
the other death of sinnei •eldome, or I think, never mentioned, in any of those books.
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The new Testament supplyes vs with very great plentie of example, of both kindes. Of the one I will say nothing at all, because euery man continually obserue• them:
The new Testament supplies us with very great plenty of Exampl, of both Kinds. Of the one I will say nothing At all, Because every man continually obserue• them:
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Of the other I must needes speak; because perhaps they are not so ordinarily markt of all men.
Of the other I must needs speak; Because perhaps they Are not so ordinarily marked of all men.
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Let the dead bury their dead, saith our Sauiour. Let the dead bury their dead, Says our Saviour.
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The dead, to be buried, are they, whose carcases are left without life, by the departure of the soules frō thē,
The dead, to be buried, Are they, whose carcases Are left without life, by the departure of the Souls from them,
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as the historie that place manifestly sheweth.
as the history that place manifestly shows.
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But, who bee the dead, that must bee the buriers of those corpses? Who else, bu• they, that are dead in sinne, dead to righteousness• and so looke after nothing that concernes euerlasting life, any more,
But, who be the dead, that must be the buriers of those corpses? Who Else, bu• they, that Are dead in sin, dead to righteousness• and so look After nothing that concerns everlasting life, any more,
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then men naturally dead doe after the things of this present life? So saith the kind Father of the prodigal Sonne: This thy brother was dead.
then men naturally dead doe After the things of this present life? So Says the kind Father of the prodigal Son: This thy brother was dead.
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Dead? The parable had said no such thing of him. What thē was that death, the Father speaks of? Questionles the death of sin;
Dead? The parable had said no such thing of him. What them was that death, the Father speaks of? Questionless the death of since;
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whereby he had liued lewdly, & wasted his goods with riotousnesse, and (as his brother angerly obiected) had deuoured them with harlots.
whereby he had lived lewdly, & wasted his goods with riotousness, and (as his brother angrily objected) had devoured them with harlots.
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This the Apostle expresseth, when speaking of vs all in our naturall estate before grace, he saith, that we were dead in sinnes, and trespasses.
This the Apostle Expresses, when speaking of us all in our natural estate before grace, he Says, that we were dead in Sins, and Trespasses.
d dt n1 vvz, c-crq vvg pp-f pno12 d p-acp po12 j n1 p-acp n1, pns31 vvz, cst pns12 vbdr j p-acp n2, cc n2.
(6) sermon (DIV1)
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2803
This may yet farder be manifested, by the title, that is giuen to that condition, into which wee enter by regeneration.
This may yet farther be manifested, by the title, that is given to that condition, into which we enter by regeneration.
d vmb av av-jc vbi vvn, p-acp dt n1, cst vbz vvn p-acp d n1, p-acp r-crq pns12 vvb p-acp n1.
(6) sermon (DIV1)
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2804
First our Sauiour saith we must be borne againe:
First our Saviour Says we must be born again:
np1 po12 n1 vvz pns12 vmb vbi vvn av:
(6) sermon (DIV1)
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what needs that if we were neuer dead? And the Apostle S. Paul affirmeth, that they, which are so borne againe, are dead to sinne. Then, till they were so borne againe, they liu'd in sinne.
what needs that if we were never dead? And the Apostle S. Paul Affirmeth, that they, which Are so born again, Are dead to sin. Then, till they were so born again, they lived in sin.
r-crq av cst cs pns12 vbdr av-x j? cc dt n1 np1 np1 vvz, cst pns32, r-crq vbr av vvn av, vbr j p-acp n1. av, c-acp pns32 vbdr av vvn av, pns32 vvd p-acp n1.
(6) sermon (DIV1)
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2806
The life of the one is alwaies the dea'h of the other. If thou liue to sinne, thou art dead to righteousnes.
The life of the one is always the dea'h of the other. If thou live to sin, thou art dead to righteousness.
dt n1 pp-f dt pi vbz av dt n1 pp-f dt j-jn. cs pns21 vvb p-acp n1, pns21 vb2r j p-acp n1.
(6) sermon (DIV1)
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If thou liue to righteousnes, thou art dead to sinne.
If thou live to righteousness, thou art dead to sin.
cs pns21 vvb p-acp n1, pns21 vb2r j p-acp n1.
(6) sermon (DIV1)
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2808
Therefore S. Peter ioynes them both together, That we being dead to sinne, might liue to righteousnesse.
Therefore S. Peter joins them both together, That we being dead to sin, might live to righteousness.
av np1 np1 vvz pno32 d av, cst pns12 vbg j p-acp n1, vmd vvi p-acp n1.
(6) sermon (DIV1)
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S. Paul hath the like speech, in vnlike tearmes.
S. Paul hath the like speech, in unlike terms.
np1 np1 vhz dt j n1, p-acp j n2.
(6) sermon (DIV1)
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2810
When ( saith he) yee were the seruants of sinne, yee were freed from righteousnesse. When (Says he) ye were the Servants of sin, ye were freed from righteousness.
c-crq (vvz pns31) pn22 vbdr dt n2 pp-f n1, pn22 vbdr vvn p-acp n1.
(6) sermon (DIV1)
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But now being freed from sinne, & made seruants vnto God. Marke I pray you, how one of these, as it were, destroies the other. But now being freed from sin, & made Servants unto God. Mark I pray you, how one of these, as it were, Destroys the other.
p-acp av vbg vvn p-acp n1, cc vvn n2 p-acp np1. vvb pns11 vvb pn22, c-crq crd pp-f d, c-acp pn31 vbdr, vvz dt j-jn.
(6) sermon (DIV1)
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A naturall man without grace is free from righteousnesse, yea as free, as a dead man is, from all matters of this worlde.
A natural man without grace is free from righteousness, yea as free, as a dead man is, from all matters of this world.
dt j n1 p-acp n1 vbz j p-acp n1, uh p-acp j, c-acp dt j n1 vbz, p-acp d n2 pp-f d n1.
(6) sermon (DIV1)
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A spirituall man indued with grace is free from sinne;
A spiritual man endued with grace is free from sin;
dt j n1 vvn p-acp n1 vbz j p-acp n1;
(6) sermon (DIV1)
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2814
yea as free as Lazarus was from all the cares of this worlde, while he lay in his graue, without life or breath.
yea as free as Lazarus was from all the Cares of this world, while he lay in his graven, without life or breath.
uh p-acp j c-acp np1 vbds p-acp d dt n2 pp-f d n1, cs pns31 vvd p-acp po31 n1, p-acp n1 cc n1.
(6) sermon (DIV1)
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But I may not forget my selfe too much.
But I may not forget my self too much.
p-acp pns11 vmb xx vvi po11 n1 av av-d.
(6) sermon (DIV1)
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The summe of all is this, that our Sauiour Christ himselfe, and by his example, our Euangelist, describeth the estate, into which we are brought, by becomming members of his body, by the tearm of life,
The sum of all is this, that our Saviour christ himself, and by his Exampl, our Evangelist, Describeth the estate, into which we Are brought, by becoming members of his body, by the term of life,
dt n1 pp-f d vbz d, cst po12 n1 np1 px31, cc p-acp po31 n1, po12 np1, vvz dt n1, p-acp r-crq pns12 vbr vvn, p-acp vvg n2 pp-f po31 n1, p-acp dt vvi pp-f n1,
(6) sermon (DIV1)
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2817
because ourformer estate, out of which he deliuered vs, was in name, & nature, an estate o• death.
Because ourformer estate, out of which he Delivered us, was in name, & nature, an estate o• death.
c-acp n1 n1, av pp-f r-crq pns31 vvd pno12, vbds p-acp n1, cc n1, dt n1 n1 n1.
(6) sermon (DIV1)
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2818
Now hauing examined the words, let vs come to the doctrine it selfe.
Now having examined the words, let us come to the Doctrine it self.
av vhg vvn dt n2, vvb pno12 vvi p-acp dt n1 pn31 n1.
(6) sermon (DIV1)
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2819
In him was life: which is all one, as if the holy Euangelist should haue said, This word, or promised Messiah, of whom I haue begun to intreat, In him was life: which is all one, as if the holy Evangelist should have said, This word, or promised Messiah, of whom I have begun to entreat,
p-acp pno31 vbds n1: r-crq vbz d pi, c-acp cs dt j np1 vmd vhi vvn, d n1, cc vvd np1, pp-f ro-crq pns11 vhb vvn pc-acp vvi,
(6) sermon (DIV1)
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and intend to write this story, not only was eternall, hauing his being, before any thing created ever began to be;
and intend to write this story, not only was Eternal, having his being, before any thing created ever began to be;
cc vvb pc-acp vvi d n1, xx av-j vbds j, vhg po31 vbg, p-acp d n1 vvn av vvd pc-acp vbi;
(6) sermon (DIV1)
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2821
& that with God, euen then, when there was nothing beside God: but was also himselfe very God.
& that with God, even then, when there was nothing beside God: but was also himself very God.
cc cst p-acp np1, av av, c-crq pc-acp vbds pix p-acp np1: cc-acp vbds av px31 av np1.
(6) sermon (DIV1)
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2822
From him al things, that are, or euer were, had their whole being:
From him all things, that Are, or ever were, had their Whole being:
p-acp pno31 d n2, cst vbr, cc av vbdr, vhd po32 j-jn vbg:
(6) sermon (DIV1)
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2823
in him, the spirituall life, both of grace, and glory was so plāted, that who soeuer desires to be partaker of it, must haue it only,
in him, the spiritual life, both of grace, and glory was so planted, that who soever Desires to be partaker of it, must have it only,
p-acp pno31, dt j n1, d pp-f n1, cc n1 vbds av vvn, cst r-crq av vvz pc-acp vbi n1 pp-f pn31, vmb vhi pn31 av-j,
(6) sermon (DIV1)
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as in him, being come into the world. This is that which we are to learne out of this place.as in him, being come into the world. This is that which we Are to Learn out of this place.
c-acp p-acp pno31, vbg vvn p-acp dt n1. d vbz d r-crq pns12 vbr pc-acp vvi av pp-f d n1.
(6) sermon (DIV1)
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2825
In the handling whereof, I will first deliuer the doctrine, that our spirituall life is by Christ;
In the handling whereof, I will First deliver the Doctrine, that our spiritual life is by christ;
p-acp dt n-vvg c-crq, pns11 vmb ord vvi dt n1, cst po12 j n1 vbz p-acp np1;
(6) sermon (DIV1)
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2826
then I will speake of the manner, how it is by him. Concerning the former point, first I wil propoūd it in general:
then I will speak of the manner, how it is by him. Concerning the former point, First I will propound it in general:
av pns11 vmb vvi pp-f dt n1, c-crq pn31 vbz p-acp pno31. vvg dt j n1, ord pns11 vmb vvi pn31 p-acp n1:
(6) sermon (DIV1)
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2827
then I wil shew it in those particulars of holynes, & happynes, The manner also hath 2. things to bee considered.
then I will show it in those particulars of holiness, & happiness, The manner also hath 2. things to be considered.
av pns11 vmb vvi pn31 p-acp d n2-j pp-f n1, cc n1, dt n1 av vhz crd n2 pc-acp vbi vvn.
(6) sermon (DIV1)
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That this life was in Christ, & that it was in him, euē while he liued here vpō the earth.
That this life was in christ, & that it was in him, even while he lived Here upon the earth.
cst d n1 vbds p-acp np1, cc cst pn31 vbds p-acp pno31, av cs pns31 vvd av p-acp dt n1.
(6) sermon (DIV1)
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2829
Touching the first point, that our estate is to be recouered by our Sauiour, Christ, let me put you in mind of those places which I once before alleag'd,
Touching the First point, that our estate is to be recovered by our Saviour, christ, let me put you in mind of those places which I once before alleged,
vvg dt ord n1, cst po12 n1 vbz pc-acp vbi vvn p-acp po12 n1, np1, vvb pno11 vvi pn22 p-acp n1 pp-f d n2 r-crq pns11 a-acp a-acp vvd,
(6) sermon (DIV1)
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2830
& which are indeed the very foundation of the Gospell.
& which Are indeed the very Foundation of the Gospel.
cc q-crq vbr av dt j n1 pp-f dt n1.
(6) sermon (DIV1)
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2831
By sinne the diuell got dominion ouer vs, God in iustice leauing vs, when we had forsaken him,
By sin the Devil god dominion over us, God in Justice leaving us, when we had forsaken him,
p-acp n1 dt n1 vvd n1 p-acp pno12, np1 p-acp n1 vvg pno12, c-crq pns12 vhd vvn pno31,
(6) sermon (DIV1)
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2832
& Satan iniustly seizing on vs, as it were intruding himselfe into a house void of any owner, to keepe possession.
& Satan injustly seizing on us, as it were intruding himself into a house void of any owner, to keep possession.
cc np1 av-j vvg p-acp pno12, c-acp pn31 vbdr j-vvg px31 p-acp dt n1 j pp-f d n1, pc-acp vvi n1.
(6) sermon (DIV1)
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2833
But the Lord God, though he would not presently thrust out by the head, & shoulders,
But the Lord God, though he would not presently thrust out by the head, & shoulders,
p-acp dt n1 np1, cs pns31 vmd xx av-j vvn av p-acp dt n1, cc n2,
(6) sermon (DIV1)
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2834
or pluck out by the eares that presumptuous intruder:
or pluck out by the ears that presumptuous intruder:
cc vvi av p-acp dt n2 cst j n1:
(6) sermon (DIV1)
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2835
yet tels him, that he should not imagin, he had gotten, or should hold quiet possession for euer.
yet tells him, that he should not imagine, he had got, or should hold quiet possession for ever.
av vvz pno31, cst pns31 vmd xx vvi, pns31 vhd vvn, cc vmd vvi j-jn n1 p-acp av.
(6) sermon (DIV1)
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2836
I will put enmity (saith the Lord) betwixt thee, & the woman, & between thy seed, I will put enmity (Says the Lord) betwixt thee, & the woman, & between thy seed,
pns11 vmb vvi n1 (vvz dt n1) p-acp pno21, cc dt n1, cc p-acp po21 n1,
(6) sermon (DIV1)
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2837
& her seed, What shall be the euent of this long, & doubtfull contention? He shal breake thy head.
& her seed, What shall be the event of this long, & doubtful contention? He shall break thy head.
cc po31 n1, q-crq vmb vbi dt n1 pp-f d j, cc j n1? pns31 vmb vvi po21 n1.
(6) sermon (DIV1)
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2838
& thou shalt bruise his beele. & thou shalt bruise his beele.
cc pns21 vm2 vvi po31 n1.
(6) sermon (DIV1)
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Though Satan be strong, & armed, & by that meanes may seeme to keepe his palace without disturbance;
Though Satan be strong, & armed, & by that means may seem to keep his palace without disturbance;
cs np1 vbb j, cc vvn, cc p-acp d n2 vmb vvi pc-acp vvi po31 n1 p-acp n1;
(6) sermon (DIV1)
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2840
yet there comes a stronger then he, that ouercomes him, & takes from him al his armo•, wherin he trusted, & diuides his spoils.
yet there comes a Stronger then he, that overcomes him, & Takes from him all his armo•, wherein he trusted, & divides his spoils.
av a-acp vvz dt jc cs pns31, cst vvz pno31, cc vvz p-acp pno31 d po31 n1, c-crq pns31 vvd, cc vvz po31 n2.
(6) sermon (DIV1)
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2841
This shews manifestly, that the deuill shall lose his possession; but perhaps he may reenter: or if he do not, yet are wee by this meanes rather freed from misery, then restored to felicity.
This shows manifestly, that the Devil shall loose his possession; but perhaps he may reenter: or if he do not, yet Are we by this means rather freed from misery, then restored to felicity.
np1 vvz av-j, cst dt n1 vmb vvi po31 n1; cc-acp av pns31 vmb vvi: cc cs pns31 vdb xx, av vbr pns12 p-acp d n2 av-c vvn p-acp n1, av vvn p-acp n1.
(6) sermon (DIV1)
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2842
Let vs go forward therfore, and heare the promise that God makes to Abraham the Father of the faithfull:
Let us go forward Therefore, and hear the promise that God makes to Abraham the Father of the faithful:
vvb pno12 vvi av-j av, cc vvi dt n1 cst np1 vvz p-acp np1 dt n1 pp-f dt j:
(6) sermon (DIV1)
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2843
In thee shall all the families of the earth be blessed. S. Paul thus expounds. To Abraham and his seedwere the promises made; In thee shall all the families of the earth be blessed. S. Paul thus expounds. To Abraham and his seedwere the promises made;
p-acp pno21 vmb d dt n2 pp-f dt n1 vbb vvn. np1 np1 av vvz. p-acp np1 cc po31 n1 dt n2 vvd;
(6) sermon (DIV1)
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2844
He saith not, & to the seeds, as of many, but & to thy seed, as of one, which is Christ. He Says not, & to the seeds, as of many, but & to thy seed, as of one, which is christ.
pns31 vvz xx, cc p-acp dt n2, c-acp pp-f d, cc-acp cc p-acp po21 n1, c-acp pp-f crd, r-crq vbz np1.
(6) sermon (DIV1)
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2845
And this promise thus made, the same Apostle cals the preaching of the Gospell.
And this promise thus made, the same Apostle calls the preaching of the Gospel.
cc d n1 av vvn, dt d n1 vvz dt vvg pp-f dt n1.
(6) sermon (DIV1)
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2846
The Scripture (saith he) foreseeing that God would iustifie the Gentiles by faith, preached before the Gospell vnto Abraham, saying In thee shall al the Gentils be blessed. The Scripture (Says he) Foreseeing that God would justify the Gentiles by faith, preached before the Gospel unto Abraham, saying In thee shall all the Gentiles be blessed.
dt n1 (vvz pns31) vvg cst np1 vmd vvi dt n2-j p-acp n1, vvn p-acp dt n1 p-acp np1, vvg p-acp pno21 vmb d dt n2-j vbb vvn.
(6) sermon (DIV1)
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2847
This belssing our Euangelist describes, where setting downe the end of the Gospel, he tels vs, that by beleeuing we shal haue life through his name.
This belssing our Evangelist describes, where setting down the end of the Gospel, he tells us, that by believing we shall have life through his name.
d n1 po12 np1 vvz, c-crq vvg a-acp dt n1 pp-f dt n1, pns31 vvz pno12, cst p-acp vvg pns12 vmb vhi n1 p-acp po31 n1.
(6) sermon (DIV1)
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2848
What shall I need to heape vp any more testimonies in a matter nothing doubted of? we haue found that we sought, that life is to bee had in Iesus Christ.
What shall I need to heap up any more testimonies in a matter nothing doubted of? we have found that we sought, that life is to be had in Iesus christ.
q-crq vmb pns11 vvi pc-acp vvi a-acp d dc n2 p-acp dt n1 pix vvd pp-f? pns12 vhb vvn cst pns12 vvd, cst n1 vbz pc-acp vbi vhn p-acp np1 np1.
(6) sermon (DIV1)
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2849
See, I pray you, & consider a little with me, how many & greate reasons we haue, to bee inflamed with the loue of Iesus Christ.
See, I pray you, & Consider a little with me, how many & great Reasons we have, to be inflamed with the love of Iesus christ.
vvb, pns11 vvb pn22, cc vvb dt j p-acp pno11, c-crq d cc j n2 pns12 vhb, pc-acp vbi vvn p-acp dt n1 pp-f np1 np1.
(6) sermon (DIV1)
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2850
If we regard excellency of nature, in which respect the graund Atheists of the worlde thought the heathē imagined Gods worthy of honor & seruice, behold he is God.
If we regard excellency of nature, in which respect the grand Atheists of the world Thought the heathen imagined God's worthy of honour & service, behold he is God.
cs pns12 vvb n1 pp-f n1, p-acp r-crq n1 dt j n2 pp-f dt n1 vvd dt j-jn j-vvn n2 j pp-f n1 cc n1, vvb pns31 vbz np1.
(6) sermon (DIV1)
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2851
If length of yeers, he is eternall, without beginning, or ending. But these things rather cause admiratiō, then moue affection;
If length of Years, he is Eternal, without beginning, or ending. But these things rather cause admiration, then move affection;
cs n1 pp-f n2, pns31 vbz j, p-acp n1, cc vvg. p-acp d n2 av-c vvi n1, av vvb n1;
(6) sermon (DIV1)
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2852
which is then most effectually stirred vp, when the sense of some benefit receiu'd, hath taken ful possession of our hearts.
which is then most effectually stirred up, when the sense of Some benefit received, hath taken full possession of our hearts.
r-crq vbz av av-ds av-j vvn a-acp, c-crq dt n1 pp-f d n1 vvd, vhz vvn j n1 pp-f po12 n2.
(6) sermon (DIV1)
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2853
If there be any man, with whom these respects canot preuaile, what is he but meerely senslesse,
If there be any man, with whom these respects canot prevail, what is he but merely senseless,
cs pc-acp vbb d n1, p-acp ro-crq d n2 vmbx vvi, r-crq vbz pns31 p-acp av-j j,
(6) sermon (DIV1)
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2854
neither knowing what he hath, nor feeling what hee wantes? What said I? Not knowing what hee hath? There needes not so much.
neither knowing what he hath, nor feeling what he Wants? What said I? Not knowing what he hath? There needs not so much.
av-dx vvg r-crq pns31 vhz, ccx vvg r-crq pns31 n2? q-crq vvd pns11? xx vvg r-crq pns31 vhz? pc-acp vvz xx av av-d.
(6) sermon (DIV1)
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2855
If no man can bee ignorant, that hee is, all men must need vnderstand, that they are beholding to him, by whome they are.
If no man can be ignorant, that he is, all men must need understand, that they Are beholding to him, by whom they Are.
cs dx n1 vmb vbi j, cst pns31 vbz, d n2 vmb vvi vvi, cst pns32 vbr vvg p-acp pno31, p-acp ro-crq pns32 vbr.
(6) sermon (DIV1)
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2856
Looke not vpon the goodly feature of thy body, think not on the excellency of thy soule, vnderstand not that thou hast vnderstāding, forget, that thou canst remember:
Look not upon the goodly feature of thy body, think not on the excellency of thy soul, understand not that thou hast understanding, forget, that thou Canst Remember:
n1 xx p-acp dt j n1 pp-f po21 n1, vvb xx p-acp dt n1 pp-f po21 n1, vvb xx cst pns21 vh2 n1, vvb, cst pns21 vm2 vvi:
(6) sermon (DIV1)
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2857
only deny not, that thou art, because thou prou'st it, by denying it, and thou has• cause enough to loue the author of thy being.
only deny not, that thou art, Because thou Provest it, by denying it, and thou has• cause enough to love the author of thy being.
av-j vvb xx, cst pns21 vb2r, c-acp pns21 vv2 pn31, p-acp vvg pn31, cc pns21 n1 n1 av-d pc-acp vvi dt n1 pp-f po21 n1.
(6) sermon (DIV1)
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2858
Doth this benefit of thy naturall being somewhat affect thee? Oh, how wouldst thou bee rauisht,
Does this benefit of thy natural being somewhat affect thee? O, how Wouldst thou be ravished,
vdz d n1 pp-f po21 j n1 av vvb pno21? uh, q-crq vmd2 pns21 vbi vvn,
(6) sermon (DIV1)
178
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2859
if thou couldst see the blessednes of thy supernaturall estate? I will not goe about to shew thee the misery, in which thou art now, by the corruption of thy nature;
if thou Couldst see the blessedness of thy supernatural estate? I will not go about to show thee the misery, in which thou art now, by the corruption of thy nature;
cs pns21 vmd2 vvi dt n1 pp-f po21 j n1? pns11 vmb xx vvi a-acp pc-acp vvi pno21 dt n1, p-acp r-crq pns21 vb2r av, p-acp dt n1 pp-f po21 n1;
(6) sermon (DIV1)
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2860
I will not so much as say, thou art miserable.
I will not so much as say, thou art miserable.
pns11 vmb xx av av-d c-acp vvb, pns21 vb2r j.
(6) sermon (DIV1)
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2861
I reserue those points for some other opportunity, the next verse will giue mee occasion to speake somewhat of them.
I reserve those points for Some other opportunity, the next verse will give me occasion to speak somewhat of them.
pns11 vvi d n2 p-acp d j-jn n1, dt ord n1 vmb vvi pno11 n1 pc-acp vvi av pp-f pno32.
(6) sermon (DIV1)
178
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2862
Only giue meeleaue to proclayme life in Iesus Christ.
Only give meeleaue to proclaim life in Iesus christ.
j vvb vvb pc-acp vvi n1 p-acp np1 np1.
(6) sermon (DIV1)
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2863
Doost thou heare what I say? I wil repeate it againe, and that as loud as I can, that all may heare it.
Dost thou hear what I say? I will repeat it again, and that as loud as I can, that all may hear it.
vd2 pns21 vvi q-crq pns11 vvb? pns11 vmb vvi pn31 av, cc cst p-acp j c-acp pns11 vmb, cst d vmb vvi pn31.
(6) sermon (DIV1)
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2864
The Word, the promised Messiah, Iesus Christ the Sonne of God, hath life in him, for all, that will be partakers of it. The Word, the promised Messiah, Iesus christ the Son of God, hath life in him, for all, that will be partakers of it.
dt n1, dt j-vvn np1, np1 np1 dt n1 pp-f np1, vhz n1 p-acp pno31, c-acp d, cst vmb vbi n2 pp-f pn31.
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Dost thou sit still at the hearing of this proclamation? No maruaile.
Dost thou fit still At the hearing of this proclamation? No marvel.
vd2 pns21 vvi av p-acp dt n-vvg pp-f d n1? dx n1.
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How should a dead man stit? Wouldest thou haue a better proofe, that thou art dead indeed? Well;
How should a dead man stit? Wouldst thou have a better proof, that thou art dead indeed? Well;
q-crq vmd dt j n1 zz? vmd2 pns21 vhi dt jc n1, cst pns21 vb2r j av? uh-av;
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if there be no remedy, but that thou wilt continue stil in death, I wil leaue thee in it,
if there be no remedy, but that thou wilt continue still in death, I will leave thee in it,
cs pc-acp vbb dx n1, cc-acp cst pns21 vm2 vvi av p-acp n1, pns11 vmb vvi pno21 p-acp pn31,
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& turne to them, whom I see running vp, and downe, to seeke out this life.
& turn to them, whom I see running up, and down, to seek out this life.
cc vvi p-acp pno32, ro-crq pns11 vvb vvg a-acp, cc a-acp, pc-acp vvi av d n1.
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Why do you vexe, & weary your selues with seeking that, which is vnder your noses? The righteousnesse of this faith speaketh on this wise;
Why do you vex, & weary your selves with seeking that, which is under your noses? The righteousness of this faith speaks on this wise;
q-crq vdb pn22 vvi, cc j po22 n2 p-acp vvg cst, r-crq vbz p-acp po22 n2? dt n1 pp-f d n1 vvz p-acp d n1;
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Say not in thy heart, who shall ascend into heauen? That is to bring Christ from aboue.
Say not in thy heart, who shall ascend into heaven? That is to bring christ from above.
vvb xx p-acp po21 n1, r-crq vmb vvi p-acp n1? cst vbz pc-acp vvi np1 p-acp a-acp.
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Or who shaldescend into deepe? That is to bring Christ againe from the dead. But what saith it? The word is neere thee;
Or who shaldescend into deep? That is to bring christ again from the dead. But what Says it? The word is near thee;
cc r-crq vvb p-acp j-jn? cst vbz pc-acp vvi np1 av p-acp dt j. p-acp r-crq vvz pn31? dt n1 vbz av-j pno21;
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euen in thy mouth, and in thy heart. even in thy Mouth, and in thy heart.
av p-acp po21 n1, cc p-acp po21 n1.
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2873
When Agar, being turned out of Abrahams house with her Sonne Ismaell, had spent the bottle of water, that she brought from home, heleft her Sonne vnder a tree, When Agar, being turned out of Abrahams house with her Son Ishmael, had spent the Bottle of water, that she brought from home, heleft her Son under a tree,
c-crq np1, vbg vvn av pp-f npg1 n1 p-acp po31 n1 np1, vhd vvn dt n1 pp-f n1, cst pns31 vvd p-acp n1-an, vvd po31 n1 p-acp dt n1,
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and went a bowe shoote off, that she might not see him dy.
and went a bow shoot off, that she might not see him die.
cc vvd dt n1 vvb a-acp, cst pns31 vmd xx vvi pno31 vvi.
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And yet as it appeared afterward she might hard by a well of water, though shee knewe it not, God opened her eies (saith the text) and she saw a well of water.
And yet as it appeared afterwards she might hard by a well of water, though she knew it not, God opened her eyes (Says the text) and she saw a well of water.
cc av c-acp pn31 vvd av pns31 vmd av-j p-acp dt n1 pp-f n1, cs pns31 vvd pn31 xx, np1 vvd po31 n2 (vvz dt n1) cc pns31 vvd dt n1 pp-f n1.
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This is the case of those men, to whō I now speake.
This is the case of those men, to whom I now speak.
d vbz dt n1 pp-f d n2, p-acp ro-crq pns11 av vvi.
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Are yee turned out of doores from God your heauenly Father? Doe you finde your selues out of all hope, to recouer his fauour? Are you dead,
are ye turned out of doors from God your heavenly Father? Do you find your selves out of all hope, to recover his favour? are you dead,
vbr pn22 vvn av pp-f n2 p-acp np1 po22 j n1? vdb pn22 vvi po22 n2 av pp-f d n1, pc-acp vvi po31 n1? vbr pn22 j,
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2878
and would you liue, but that you can see no meanes of life? Be of good comfort, and cheere vp your selues.
and would you live, but that you can see no means of life? Be of good Comfort, and cheer up your selves.
cc vmd pn22 vvi, cc-acp cst pn22 vmb vvi dx n2 pp-f n1? vbb pp-f j n1, cc vvi a-acp po22 n2.
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The water of life is neerer, then you are aware of. You are in it, and knowe it not, It comes vp to your very lips.
The water of life is nearer, then you Are aware of. You Are in it, and know it not, It comes up to your very lips.
dt n1 pp-f n1 vbz jc, cs pn22 vbr j pp-f. pn22 vbr p-acp pn31, cc vvb pn31 xx, pn31 vvz a-acp p-acp po22 j n2.
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Doe but open your mouths, and it will run in.
Doe but open your mouths, and it will run in.
n1 p-acp vvi po22 n2, cc pn31 vmb vvi p-acp.
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2881
Agar sate her downe, and did not so much as looke about her, to see if she could light vpō any spring, Agar sat her down, and did not so much as look about her, to see if she could Light upon any spring,
np1 vvd pno31 a-acp, cc vdd xx av av-d c-acp vvb p-acp pno31, pc-acp vvi cs pns31 vmd vvi p-acp d n1,
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or pit of water to maintaine life in her Sonne;
or pit of water to maintain life in her Son;
cc n1 pp-f n1 pc-acp vvi n1 p-acp po31 n1;
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2883
and the Lord himselfe cald vnto her, and fhew'd her, where she might fill many bottels.
and the Lord himself called unto her, and fhewed her, where she might fill many bottles.
cc dt n1 px31 vvd p-acp pno31, cc vvd pno31, c-crq pns31 vmd vvi d n2.
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2884
And will he suffer thee (thinkst thou) to wander from place to place to seeke life? Behold it is in his Son. Thou shalt not need to climbe vp to heauen.
And will he suffer thee (Thinkest thou) to wander from place to place to seek life? Behold it is in his Son. Thou shalt not need to climb up to heaven.
cc vmb pns31 vvi pno21 (vv2 pns21) p-acp vvi p-acp n1 pc-acp vvi pc-acp vvi n1? vvb pn31 vbz p-acp po31 n1 pns21 vm2 xx vvi pc-acp vvi a-acp p-acp n1.
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Iesus Christ of his owne accord, without thy desire, or thought of any such matter, came downe from thence, & brought life with him. Iesus christ of his own accord, without thy desire, or Thought of any such matter, Come down from thence, & brought life with him.
np1 np1 pp-f po31 d n1, p-acp po21 n1, cc n1 pp-f d d n1, vvd a-acp p-acp av, cc vvd n1 p-acp pno31.
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2886
Sound not the depths, to fetch it out from below.
Found not the depths, to fetch it out from below.
n1 xx dt n2, pc-acp vvi pn31 av p-acp a-acp.
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Euen from thence also the same Iesus Christ came vp with life, Art thou dead? There is life in him. Even from thence also the same Iesus christ Come up with life, Art thou dead? There is life in him.
av p-acp av av dt d np1 np1 vvd a-acp p-acp n1, vb2r pns21 j? pc-acp vbz n1 p-acp pno31.
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If thou wert not dead, neither couldst thou receiue, nor he bestow life vpon thee.
If thou Wertenberg not dead, neither Couldst thou receive, nor he bestow life upon thee.
cs pns21 vbd2r xx j, av-dx vmd2 pns21 vvi, ccx pns31 vvi n1 p-acp pno21.
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2889
Can a whole man be cured, or a free man set at liberty? Was not Lazarus dead, Can a Whole man be cured, or a free man Set At liberty? Was not Lazarus dead,
vmb dt j-jn n1 vbi vvn, cc dt j n1 vvn p-acp n1? vbds xx np1 j,
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2890
before he could be raised againe to life? Therfore did our Sauiour stay in the place, where he was, 2. dayes,
before he could be raised again to life? Therefore did our Saviour stay in the place, where he was, 2. days,
c-acp pns31 vmd vbi vvn av p-acp n1? av vdd po12 n1 vvb p-acp dt n1, c-crq pns31 vbds, crd n2,
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2891
after he had word of his sicknes, that he might be dead, and buried, ere he should come to restore him to life againe.
After he had word of his sickness, that he might be dead, and buried, ere he should come to restore him to life again.
c-acp pns31 vhd n1 pp-f po31 n1, cst pns31 vmd vbi j, cc vvn, c-acp pns31 vmd vvi pc-acp vvi pno31 p-acp n1 av.
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2892
Tell me not, how long thou hast bin dead. The strength of death growes not by continuance, as sicknesse doth.
Tell me not, how long thou hast been dead. The strength of death grows not by Continuance, as sickness does.
vvb pno11 xx, c-crq av-j pns21 vh2 vbn j. dt n1 pp-f n1 vvz xx p-acp n1, c-acp n1 vdz.
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2893
He, that hath bin dead, but one hower, is as void of life, as he that died a yeere ago.He, that hath been dead, but one hour, is as void of life, as he that died a year ago.
pns31, cst vhz vbn j, cc-acp crd n1, vbz a-acp j pp-f n1, c-acp pns31 cst vvd dt n1 av.
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2894
When our Sauiour came to raise Lazarus, he had bin dead 4 daies: Lord said Martha, he stinks by this time. There wanted life:
When our Saviour Come to raise Lazarus, he had been dead 4 days: Lord said Martha, he stinks by this time. There wanted life:
c-crq po12 n1 vvd pc-acp vvi np1, pns31 vhd vbn j crd n2: n1 vvd np1, pns31 vvz p-acp d n1. a-acp vvd n1:
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and when that came, neither continuance of time, nor noysmnes of •a•or, nor the bands at his hands and feete, were able to make any resistance,
and when that Come, neither Continuance of time, nor noysmnes of •a•or, nor the bans At his hands and feet, were able to make any resistance,
cc c-crq cst vvd, dx n1 pp-f n1, ccx n2 pp-f n1, ccx dt n2 p-acp po31 n2 cc n2, vbdr j pc-acp vvi d n1,
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2896
for the detayning of the prisoner.
for the detaining of the prisoner.
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If the force of life be so greate, that no contrary power is of strength to make head against it, may it not well seem exceeding strange, that so few recouer life, or once looke after it.
If the force of life be so great, that no contrary power is of strength to make head against it, may it not well seem exceeding strange, that so few recover life, or once look After it.
cs dt n1 pp-f n1 vbb av j, cst dx j-jn n1 vbz pp-f n1 pc-acp vvi n1 p-acp pn31, vmb pn31 xx av vvi vvg j, cst av d vvi n1, cc a-acp vvb p-acp pn31.
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2898
Our Sauiour complaines of the Iewes, that although they search the Scripturs, with an opiniō that euerlasting life was to be had out of them, Our Saviour complains of the Iewes, that although they search the Scriptures, with an opinion that everlasting life was to be had out of them,
po12 n1 vvz pp-f dt np2, cst cs pns32 vvb dt n2, p-acp dt n1 cst j n1 vbds pc-acp vbi vhd av pp-f pno32,
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& those Scriptures testified of him, that he was the autor of that •ife: yet they would not come to him, that they might haue life.
& those Scriptures testified of him, that he was the author of that •ife: yet they would not come to him, that they might have life.
cc d n2 vvn pp-f pno31, cst pns31 vbds dt n1 pp-f d n1: av pns32 vmd xx vvi p-acp pno31, cst pns32 vmd vhi n1.
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There is no reason that we should expect better intertainement, then he found Hee, that will not beleeue, that the light shines,
There is no reason that we should expect better entertainment, then he found He, that will not believe, that the Light shines,
pc-acp vbz dx n1 cst pns12 vmd vvi jc n1, cs pns31 vvd pns31, cst vmb xx vvi, cst dt n1 vvz,
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when it is plaine to be seene, wil hardly giue credit to him, that tels him afterward, it did shine.
when it is plain to be seen, will hardly give credit to him, that tells him afterwards, it did shine.
c-crq pn31 vbz j pc-acp vbi vvn, vmb av vvi n1 p-acp pno31, cst vvz pno31 av, pn31 vdd vvi.
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Yet me thinks, I cannot chuse but wonder that this life, which is in our Sauiour, should so generally be neglected;
Yet me thinks, I cannot choose but wonder that this life, which is in our Saviour, should so generally be neglected;
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I am loth to say despised, or refused: b•• I must of necessity cō•ess, it is not embraced, as it sh•u•d be.
I am loath to say despised, or refused: b•• I must of necessity con•ess, it is not embraced, as it sh•u•d be.
pns11 vbm j pc-acp vvi j-vvn, cc vvd: n1 pns11 vmb pp-f n1 n1, pn31 vbz xx vvn, c-acp pn31 vmd vbi.
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Would you know what the reason of it is? what? ••e we vnwilling to haue life? That is not possible, seing our chiefest care is to maintaine life.
Would you know what the reason of it is? what? ••e we unwilling to have life? That is not possible, sing our chiefest care is to maintain life.
vmd pn22 vvi r-crq dt n1 pp-f pn31 vbz? q-crq? n1 pns12 j pc-acp vhi n1? cst vbz xx j, vvg po12 js-jn n1 vbz pc-acp vvi n1.
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2905
Doe wee despaire of means to come by it? The least shew of hope will make a man try any course, that shall be directed him.
Do we despair of means to come by it? The least show of hope will make a man try any course, that shall be directed him.
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It is a rare thing, to find any man so void of hope to liue, that he will not take whatsoeuer is offered him, to continue life.
It is a rare thing, to find any man so void of hope to live, that he will not take whatsoever is offered him, to continue life.
pn31 vbz dt j n1, pc-acp vvi d n1 av j pp-f n1 pc-acp vvi, cst pns31 vmb xx vvi r-crq vbz vvn pno31, pc-acp vvi n1.
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Is the remedy more greeuous, then the disease? what is easier in the opinion of ordinary men,
Is the remedy more grievous, then the disease? what is Easier in the opinion of ordinary men,
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then to belieue? Shall I tell you, what I conceiue of the matter? There are 2 lets, that stay vs commonly from the seeking, and embracing of this life.
then to believe? Shall I tell you, what I conceive of the matter? There Are 2 lets, that stay us commonly from the seeking, and embracing of this life.
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Either we are too wel cōceited of our selues, or not well enough perswaded of him, in whom this life is.
Either we Are too well conceited of our selves, or not well enough persuaded of him, in whom this life is.
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Would you haue me seeke for life? Let them looke after it that lack it.
Would you have me seek for life? Let them look After it that lack it.
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I haue life already in my selfe, and need not depend vpon any other for it.
I have life already in my self, and need not depend upon any other for it.
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I am rich, and increased with goods, and haue neede of nothing, saith the Church of Laodicea: I am rich, and increased with goods, and have need of nothing, Says the Church of Laodicea:
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and yet indeed as our Sauiour there tells her, She was wretched, and miserable, and poore, and blinde, and naked.
and yet indeed as our Saviour there tells her, She was wretched, and miserable, and poor, and blind, and naked.
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2914
This conceipt naturally possesseth all men;
This conceit naturally Possesses all men;
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2915
and where this is rooted, and flourisheth, there is neither roome for spiritual life to grow, nor will to plant it.
and where this is rooted, and flourishes, there is neither room for spiritual life to grow, nor will to plant it.
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2916
But this, because it is so agreeable to the pride of our corrupt nature, is the lesse to bee wondred at.
But this, Because it is so agreeable to the pride of our corrupt nature, is the less to be wondered At.
p-acp d, c-acp pn31 vbz av j p-acp dt n1 pp-f po12 j n1, vbz dt av-dc pc-acp vbi vvn p-acp.
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2917
The other hinderance, whereby wee are helde backe from this life, is more strange, and lesse excuseable.
The other hindrance, whereby we Are held back from this life, is more strange, and less Excusable.
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2918
There are many, that make open profession to all the world, that they knowe themselues to be naturally dead,
There Are many, that make open profession to all the world, that they know themselves to be naturally dead,
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2919
and to stand in neede of life to quicken them; yea they goe farder; and, in wordes, acknowledge, that the life, they want, is in Christ:
and to stand in need of life to quicken them; yea they go farther; and, in words, acknowledge, that the life, they want, is in christ:
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2920
and yet (like those Iewes, I spake of ere-while) they care not to ioyne themselues to Christ, that they may be made partakers thereof.
and yet (like those Iewes, I spoke of erewhile) they care not to join themselves to christ, that they may be made partakers thereof.
cc av (av-j d np2, pns11 vvd pp-f av) pns32 vvb xx pc-acp vvi px32 p-acp np1, cst pns32 vmb vbi vvn n2 av.
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2921
This I take to be generally the estate of most of vs, that are called Christians.
This I take to be generally the estate of most of us, that Are called Christians.
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2922
Do we not all professe beleefe in Iesus Christ? Do we not thereby acknowledge, that we are dead in our selues,
Do we not all profess belief in Iesus christ? Do we not thereby acknowledge, that we Are dead in our selves,
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2923
and looke to receiue life from him? And yet, how few of vs are there, that indeed are so perswaded? Thinke not much, that I make this greeuous cōplaint.
and look to receive life from him? And yet, how few of us Are there, that indeed Are so persuaded? Think not much, that I make this grievous complaint.
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2924
If we did truely beleue that in heart which we confesse from the teeth outward, were it posssible we should be so carelesse? where can you find me one amōgst a greate many, that either knowes or cares to knowe how this life is to be come by? Doth thy hart leap within thee for ioy,
If we did truly believe that in heart which we confess from the teeth outward, were it posssible we should be so careless? where can you find me one amongst a great many, that either knows or Cares to know how this life is to be come by? Does thy heart leap within thee for joy,
cs pns12 vdd av-j vvi cst p-acp n1 r-crq pns12 vvb p-acp dt n2 j, vbdr pn31 j pns12 vmd vbi av j? q-crq vmb pn22 vvi pno11 crd p-acp dt j d, cst d vvz cc vvz pc-acp vvi c-crq d n1 vbz pc-acp vbi vvn p-acp? vdz po21 n1 vvi p-acp pno21 p-acp n1,
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as oft as thou hear'st, that there is life to be had in Iesus Christ? When Iacob, in a time of famin, heard that there was food in Aegypt, hee sent his S•nns thither with all speed, to buy some.
as oft as thou Hearst, that there is life to be had in Iesus christ? When Iacob, in a time of famine, herd that there was food in Egypt, he sent his S•nns thither with all speed, to buy Some.
c-acp av c-acp pns21 vv2, cst pc-acp vbz n1 pc-acp vbi vhn p-acp np1 np1? c-crq np1, p-acp dt n1 pp-f n1, vvd cst pc-acp vbds n1 p-acp np1, pns31 vvd po31 n2 av p-acp d n1, pc-acp vvi d.
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How far would they haue gon for life, that trauailed into Aegypt, for meate? Thou hast heard there is life in Christ;
How Far would they have gone for life, that travailed into Egypt, for meat? Thou hast herd there is life in christ;
c-crq av-j vmd pns32 vhb vvn p-acp n1, cst vvn p-acp np1, p-acp n1? pns21 vh2 vvn a-acp vbz n1 p-acp np1;
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& for •ll that, sitst stil thy house;
& for •ll that, Sittest still thy house;
cc p-acp n1 cst, vv2 av po21 n1;
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I should say ly'st stil in thy graue, and thinkest it enough for thee, to haue heard of it.
I should say liest still in thy graven, and Thinkest it enough for thee, to have herd of it.
pns11 vmd vvi vv2 av p-acp po21 n1, cc vv2 pn31 av-d p-acp pno21, pc-acp vhi vvn pp-f pn31.
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Thou doost but deceiue thy owne wretched poore soule:
Thou dost but deceive thy own wretched poor soul:
pns21 vd2 p-acp vvi po21 d j j n1:
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What could it haue auailed Iacob, that hee heard where there was corne to be bought,
What could it have availed Iacob, that he herd where there was corn to be bought,
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if hee had not sent his Sonnes to fetch it? But perhaps thou mak'st accoūt, •hat thou hast it sure.
if he had not sent his Sons to fetch it? But perhaps thou Makest account, •hat thou hast it sure.
cs pns31 vhd xx vvn po31 n2 pc-acp vvi pn31? p-acp av pns21 vv2 n1, vm2 pns21 vh2 pn31 av-j.
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If I should aske thee, when or how thou camst by it, I doubt me thy answere woulde bee to seeke. Go to:
If I should ask thee, when or how thou camest by it, I doubt me thy answer would be to seek. Go to:
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(6) sermon (DIV1)
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I will not presse thee so far, though well I might.
I will not press thee so Far, though well I might.
pns11 vmb xx vvi pno21 av av-j, cs av pns11 vmd.
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For this life we speake of, doth not ste•le into a man, while he lies a-sleeping,
For this life we speak of, does not ste•le into a man, while he lies sleeping,
p-acp d n1 pns12 vvb pp-f, vdz xx vvi p-acp dt n1, cs pns31 vvz vvg,
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but is followed, and sought for, before it be obtained. But I will only demād this one questiō of thee.
but is followed, and sought for, before it be obtained. But I will only demand this one question of thee.
cc-acp vbz vvn, cc vvd p-acp, c-acp pn31 vbb vvn. p-acp pns11 vmb av-j vvi d crd n1 pp-f pno21.
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Hast thou indeed found life in Iesus Christ? Oh that it were as •ruly, as it is commonly spoken.
Hast thou indeed found life in Iesus christ? O that it were as •ruly, as it is commonly spoken.
vh2 pns21 av vvn n1 p-acp np1 np1? uh cst pn31 vbdr c-acp av-j, c-acp pn31 vbz av-j vvn.
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I will not examin thee vpon any Interrogatories.
I will not examine thee upon any Interrogatories.
pns11 vmb xx vvi pno21 p-acp d n2-jn.
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Let thine owne soule tell thee in secret, betwixt it, and thee, whether thy affection to this autor of life bee such,
Let thine own soul tell thee in secret, betwixt it, and thee, whither thy affection to this author of life be such,
vvb po21 d n1 vvb pno21 p-acp j-jn, p-acp pn31, cc pno21, cs po21 n1 p-acp d n1 pp-f n1 vbb d,
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as the feeling of so greate a blessing can not possibly chuse but make it.
as the feeling of so great a blessing can not possibly choose but make it.
c-acp dt n-vvg pp-f av j dt n1 vmb xx av-j vvi cc-acp vvi pn31.
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He, that saith, he beleeues there is life in Christ, and vseth no meanes to become partaker of it, either thinkes he hath no neede thereof,
He, that Says, he believes there is life in christ, and uses no means to become partaker of it, either thinks he hath no need thereof,
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or accoūts it not worth the hauing, or saith, he knoweth not what; deceiuing himself with an empty shadow, the substance whereof he neither hath nor careth for.
or accounts it not worth the having, or Says, he Knoweth not what; deceiving himself with an empty shadow, the substance whereof he neither hath nor Careth for.
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What shall I say of him who brags he is possest of life in Christ;
What shall I say of him who brags he is possessed of life in christ;
q-crq vmb pns11 vvi pp-f pno31 r-crq vvz pns31 vbz vvn pp-f n1 p-acp np1;
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yet neither honors Christ, nor reioyceth in his own happines? What else? But that his heart beleeues not, what his toong auoucheth.
yet neither honours christ, nor rejoices in his own happiness? What Else? But that his heart believes not, what his tongue avoucheth.
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But I dwel too long in the general. Let vs come now to the particulars; and first to the life of holynes;
But I dwell too long in the general. Let us come now to the particulars; and First to the life of holiness;
cc-acp pns11 vvi av av-j p-acp dt n1. vvb pno12 vvi av p-acp dt n2-j; cc ord p-acp dt n1 pp-f n1;
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which is so absolutely from Christ, that the Apostle saith it is not himselfe, that liueth,
which is so absolutely from christ, that the Apostle Says it is not himself, that lives,
r-crq vbz av av-j p-acp np1, cst dt n1 vvz pn31 vbz xx px31, cst vvz,
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but Christ, that liueth in him. Will you heare him speake. I through the lawe ( saith S. Paul) am dead to the law;
but christ, that lives in him. Will you hear him speak. I through the law (Says S. Paul) am dead to the law;
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and that I might liue vnto God, I am crucified with Christ. Thus I liue; yet not I now, but Christ liueth in me. and that I might live unto God, I am Crucified with christ. Thus I live; yet not I now, but christ lives in me.
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For the spirit, by which wee liue, is the spirit of Christ resting in him,
For the Spirit, by which we live, is the Spirit of christ resting in him,
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as in the head, and spreading himselfe abroad into euery one of the members, to giue them their proportion of life, and growth.
as in the head, and spreading himself abroad into every one of the members, to give them their proportion of life, and growth.
c-acp p-acp dt n1, cc vvg px31 av p-acp d crd pp-f dt n2, pc-acp vvi pno32 po32 n1 pp-f n1, cc n1.
(6) sermon (DIV1)
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This is that, which ( in another place) is call'd the spirit of life, which is in Christ Iesus;
This is that, which (in Another place) is called the Spirit of life, which is in christ Iesus;
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2951
and which is there said to haue freed vs from the law of sinne. The Iewes bragd they were free by nature, because they were Abrahams children.
and which is there said to have freed us from the law of sin. The Iewes bragd they were free by nature, Because they were Abrahams children.
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But our Sauiour aunsweres them, that they were the seruants of sinne, because they committed sin, But our Saviour answers them, that they were the Servants of sin, Because they committed since,
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and could not be made free indeede but by the sonne onely. This, our Baptisme teacheth vs, as the Apostle sheweth at large:
and could not be made free indeed but by the son only. This, our Baptism Teaches us, as the Apostle shows At large:
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The summe is, that we are buried by Baptisme into the death of Christ, that sinne may be slaine in vs;
The sum is, that we Are buried by Baptism into the death of christ, that sin may be slain in us;
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and raised againe by the power of his resurrection, that righteousnes may liue, and grow in vs. The conclusion is this, Make account (saith the holy Apostle) that yee are dead to sinne,
and raised again by the power of his resurrection, that righteousness may live, and grow in us The conclusion is this, Make account (Says the holy Apostle) that ye Are dead to sin,
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but are aliue to God in Iesus Christ our Lord. In whom wee were quickened, when wee were dead in sinnes.
but Are alive to God in Iesus christ our Lord. In whom we were quickened, when we were dead in Sins.
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For Christ Iesus is made vnto vs of God, wisedome, righteousnesse, sanctification, and redemption. For christ Iesus is made unto us of God, Wisdom, righteousness, sanctification, and redemption.
p-acp np1 np1 vbz vvn p-acp pno12 pp-f np1, n1, n1, n1, cc n1.
(6) sermon (DIV1)
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2958
Where are they now, who finde themselues so perplexed, with the sight, and sense of that their naturall corruption? Me thinkes I heare the sighes,
Where Are they now, who find themselves so perplexed, with the sighed, and sense of that their natural corruption? Me thinks I hear the sighs,
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(6) sermon (DIV1)
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2959
and grones of a poore soule, lamentably complaining, that shee can finde no ende of her wretchednesse, no bottome of her running sore.
and groans of a poor soul, lamentably complaining, that she can find no end of her wretchedness, no bottom of her running soar.
cc n2 pp-f dt j n1, av-j vvg, cst pns31 vmb vvi dx n1 pp-f po31 n1, dx n1 pp-f po31 vvg av-j.
(6) sermon (DIV1)
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2960
If she heale vp one, two breake out for it. If she make head against pride, couetousnesse setts vpon her behinde her backe.
If she heal up one, two break out for it. If she make head against pride, covetousness sets upon her behind her back.
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2961
While she is busie with all the force she can make, to withstand the lusts of the flesh, that outwardly assault her, her owne thoughts inwardly commit fornication.
While she is busy with all the force she can make, to withstand the Lustiest of the Flesh, that outwardly assault her, her own thoughts inwardly commit fornication.
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(6) sermon (DIV1)
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2962
Though shee keepe her hands from murder: yet her tongue wounds deepely, and deadly, with euill speeches.
Though she keep her hands from murder: yet her tongue wounds deeply, and deadly, with evil Speeches.
cs pns31 vvb po31 n2 p-acp n1: av po31 n1 n2 av-jn, cc j, p-acp j-jn n2.
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2963
To conclude, when shee hath ouer night emptied the sinke, in the morning she findes it full againe.
To conclude, when she hath over night emptied the sink, in the morning she finds it full again.
p-acp vvi, c-crq pns31 vhz p-acp n1 vvn dt n1, p-acp dt n1 pns31 vvz pn31 av-j av.
(6) sermon (DIV1)
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2964
What may wee say, to comfort one so distressed? Our Euangelist shall speake for vs:
What may we say, to Comfort one so distressed? Our Evangelist shall speak for us:
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(6) sermon (DIV1)
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2965
In him was life. Art thou dead to righteousnesse? There is life in him. Dwelles there no good in thee? In him there is nothing but good.In him was life. Art thou dead to righteousness? There is life in him. Dwells there no good in thee? In him there is nothing but good.
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2966
Neuer amplifie the strength of thy corruption, as if the life that is in him could not ouercome it.
Never amplify the strength of thy corruption, as if the life that is in him could not overcome it.
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2967
Thinke not thy death can be stronger, then his life.
Think not thy death can be Stronger, then his life.
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(6) sermon (DIV1)
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2968
Consider with thy selfe, that it is no easie matter to dispossesse him, that hath so long a time binne willingly enterteyned.
Consider with thy self, that it is no easy matter to dispossess him, that hath so long a time been willingly entertained.
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2969
Thy corruption is of long continuance, and growth; the grace, that must cure it, newly planted in thee, and tender.
Thy corruption is of long Continuance, and growth; the grace, that must cure it, newly planted in thee, and tender.
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2970
If thy not beeing could not withstand thy naturall life, neither shall thy being naught, be able to keepe away from thee, the supernaturall life.
If thy not being could not withstand thy natural life, neither shall thy being nought, be able to keep away from thee, the supernatural life.
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(6) sermon (DIV1)
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2971
But many occasions will be offred vs, in the whole course of this Gospell, to comfort,
But many occasions will be offered us, in the Whole course of this Gospel, to Comfort,
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and strengthen all them, that feele themselues to bee spiritually dead, and desire to haue life in Iesus Christ.
and strengthen all them, that feel themselves to be spiritually dead, and desire to have life in Iesus christ.
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(6) sermon (DIV1)
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2973
Giue me leaue therefore, now in the beginning, to discouer the heretickes and idolaters, their erronious opinions,
Give me leave Therefore, now in the beginning, to discover the Heretics and Idolaters, their erroneous opinions,
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and conceiptes of our Sauiour, and of themselues. The heretikes, that denied his diuinitie, neuer suffi•iently waighed the poize of our Euangelists speech;
and conceits of our Saviour, and of themselves. The Heretics, that denied his divinity, never suffi•iently weighed the poize of our Evangelists speech;
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(6) sermon (DIV1)
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2975
In him was life. For if they had aduisedly considered, that all spirituall life was shut vp in him,In him was life. For if they had advisedly considered, that all spiritual life was shut up in him,
p-acp pno31 vbds n1. c-acp cs pns32 vhd av-vvn vvn, cst d j n1 vbds vvn a-acp p-acp pno31,
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2976
so that none at all was to be had, either without him, or out of him, they woulde easily haue discerned, that hee must needs bee very God.
so that none At all was to be had, either without him, or out of him, they would Easily have discerned, that he must needs be very God.
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2977
Can not naturall life bee setled in any creature, as in the fountaine thereof;
Can not natural life be settled in any creature, as in the fountain thereof;
vmb xx j n1 vbi vvn p-acp d n1, c-acp p-acp dt n1 av;
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and can spirituall life (trow yee) spring in him, that hath not so much as his naturall beeing from himselfe? Let vs imagin the greatest power of this kinde, that possibly can bee in any creature.
and can spiritual life (trow ye) spring in him, that hath not so much as his natural being from himself? Let us imagine the greatest power of this kind, that possibly can be in any creature.
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(6) sermon (DIV1)
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2979
The most, he can doe, is, to offer the consideration of spirituall matters to our meditation, to make cleere, in some measure, the truth of that, hee saith;
The most, he can do, is, to offer the consideration of spiritual matters to our meditation, to make clear, in Some measure, the truth of that, he Says;
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2980
to perswade, and vrge vs to beleeue and like of that, which hee deliuers. Alas; all this comes very short of the helpe wee neede.
to persuade, and urge us to believe and like of that, which he delivers. Alas; all this comes very short of the help we need.
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2981
Can he withdraw our minds from the cares, and pleasures of this world, that wee may giue our selues to the meditation, he exhorts to? Can hee giue vs spirituall eies, to see the truth, of that, he teacheth? Can he incline our vnwilling hearts,
Can he withdraw our minds from the Cares, and pleasures of this world, that we may give our selves to the meditation, he exhorts to? Can he give us spiritual eyes, to see the truth, of that, he Teaches? Can he incline our unwilling hearts,
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and make them willing, to embrace the life, he so commends vnto vs? Dares hee say, there is life in himselfe, otherwise then by his depending vpon him, of whom our Euangelist saith, In him was life? The most excellent creatures,
and make them willing, to embrace the life, he so commends unto us? Dares he say, there is life in himself, otherwise then by his depending upon him, of whom our Evangelist Says, In him was life? The most excellent creatures,
cc vvi pno32 j, pc-acp vvi dt n1, pns31 av vvz p-acp pno12? vvz pns31 vvb, pc-acp vbz n1 p-acp px31, av av p-acp po31 vvg p-acp pno31, pp-f r-crq po12 np1 vvz, p-acp pno31 vbds n1? dt av-ds j n2,
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for their natures, are the Angells; yet had not they life in them, as the fountaine thereof.
for their nature's, Are the Angels; yet had not they life in them, as the fountain thereof.
p-acp po32 n2, vbr dt n2; av vhd xx pns32 n1 p-acp pno32, c-acp dt n1 av.
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For many of them are spiritually dead, hauing no true holinesse, or righteousnesse in them:
For many of them Are spiritually dead, having no true holiness, or righteousness in them:
p-acp d pp-f pno32 vbr av-j j, vhg dx j n1, cc n1 p-acp pno32:
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and as for them, that continue in life, what haue they, that they haue not receiued? If it were possible to digge a new chanell for the sea,
and as for them, that continue in life, what have they, that they have not received? If it were possible to dig a new channel for the sea,
cc c-acp p-acp pno32, cst vvb p-acp n1, q-crq vhb pns32, cst pns32 vhb xx vvn? cs pn31 vbdr j pc-acp vvi dt j n1 p-acp dt n1,
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and to empty that, wherein now the water runnes, into that new one so prepared, stopping vp the passage betwixt them;
and to empty that, wherein now the water runs, into that new one so prepared, stopping up the passage betwixt them;
cc pc-acp vvi d, c-crq av dt n1 vvz, p-acp cst j pi av vvn, vvg a-acp dt n1 p-acp pno32;
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might wee account of this, as of the spring of waters? Let the breadth, length,
might we account of this, as of the spring of waters? Let the breadth, length,
vmd pns12 vvb pp-f d, c-acp pp-f dt n1 pp-f n2? vvb dt n1, n1,
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and depth of it bee neuer so great, as long as the springes are not there, it may bee a lake,
and depth of it be never so great, as long as the springs Are not there, it may be a lake,
cc n1 pp-f pn31 vbb av-x av j, c-acp av-j c-acp dt n2 vbr xx a-acp, pn31 vmb vbi dt n1,
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or poole, and that a great one; but the sea, or beginning of waters it cannot bee.
or pool, and that a great one; but the sea, or beginning of waters it cannot be.
cc n1, cc cst dt j pi; cc-acp dt n1, cc n1 pp-f n2 pn31 vmbx vbi.
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So it is with all creatures whatsoeuer.
So it is with all creatures whatsoever.
av pn31 vbz p-acp d n2 r-crq.
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If the life of righteousnesse, like the water of the sea, could be conceiued to be in them, and they not in Christ;
If the life of righteousness, like the water of the sea, could be conceived to be in them, and they not in christ;
cs dt n1 pp-f n1, av-j dt n1 pp-f dt n1, vmd vbi vvn pc-acp vbi p-acp pno32, cc pns32 xx p-acp np1;
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yet were not this the life, wee speake of;
yet were not this the life, we speak of;
av vbdr xx d dt n1, pns12 vvb pp-f;
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which is the well-spring of life, and feeds all riuers with a continuall supply of liuing water.
which is the wellspring of life, and feeds all Rivers with a continual supply of living water.
r-crq vbz dt n1 pp-f n1, cc vvz d n2 p-acp dt j n1 pp-f j-vvg n1.
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Of his fulnesse (saith S. Iohn) haue wee receiued; Of his fullness (Says S. John) have we received;
pp-f po31 n1 (vvz np1 np1) vhb pns12 vvn;
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and so receiued, that as the sunne beame hath all his light, by continuing ioined to the body of the sunne, from which if it should bee separted, it would bee wrapped vp in darkenesse:
and so received, that as the sun beam hath all his Light, by Continuing joined to the body of the sun, from which if it should be separated, it would be wrapped up in darkness:
cc av vvn, cst p-acp dt n1 n1 vhz d po31 n1, p-acp vvg vvn p-acp dt n1 pp-f dt n1, p-acp r-crq cs pn31 vmd vbi vvn, pn31 vmd vbi vvn a-acp p-acp n1:
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so haue wee life in Christ;
so have we life in christ;
av vhb pns12 n1 p-acp np1;
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who could not so largely impart it to all his members, if it were not his owne by nature,
who could not so largely impart it to all his members, if it were not his own by nature,
r-crq vmd xx av av-j vvi pn31 p-acp d po31 n2, cs pn31 vbdr xx po31 d p-acp n1,
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and in him, as in the first breeder of it.
and in him, as in the First breeder of it.
cc p-acp pno31, c-acp p-acp dt ord n1 pp-f pn31.
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How can hee then bee any lesse, then perfite God? Shall I now compare him with the Idolls of the Heathen? the auncientest,
How can he then be any less, then perfect God? Shall I now compare him with the Idols of the Heathen? the Ancientest,
q-crq vmb pns31 av vbi d dc, av j np1? vmb pns11 av vvi pno31 p-acp dt n2 pp-f dt j-jn? dt js,
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and principallest of whome were (at the most) but men, as I shewed in my former exercicises.
and principallest of whom were (At the most) but men, as I showed in my former exercicises.
cc js pp-f r-crq vbdr (p-acp dt ds) p-acp n2, c-acp pns11 vvd p-acp po11 j n2.
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The comparison would be too base, and labour lost, to proue them to bee without life, whose murders, adultries,
The comparison would be too base, and labour lost, to prove them to be without life, whose murders, adulteries,
dt n1 vmd vbi av j, cc n1 vvn, pc-acp vvi pno32 pc-acp vbi p-acp n1, rg-crq n2, n2,
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and thefts, are recorded by the chie•est of their owne followers.
and thefts, Are recorded by the chie•est of their own followers.
cc n2, vbr vvn p-acp dt n1 pp-f po32 d n2.
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I cannot choose but wonder that the heathen, who worshipt such vncleane, vniust, intempera•e, and euery way wicked wretches,
I cannot choose but wonder that the heathen, who worshipped such unclean, unjust, intempera•e, and every Way wicked wretches,
pns11 vmbx vvi cc-acp vvb cst dt j-jn, r-crq vvd d j, j-u, j, cc d n1 j n2,
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for Gods, could haue any conceipt of their owne vertues.
for God's, could have any conceit of their own Virtues.
c-acp n2, vmd vhi d n1 pp-f po32 d n2.
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Doubtlesse if the report they make of their God, be true, and the commendation they giue to many of their philosophers, Sta•es men,
Doubtless if the report they make of their God, be true, and the commendation they give to many of their Philosophers, Sta•es men,
av-j cs dt n1 pns32 vvb pp-f po32 n1, vbb j, cc dt n1 pns32 vvb p-acp d pp-f po32 n2, n2 n2,
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and Captaines, true also there was more reason to honour the••a, Gods that liued vertuously, then to account of them, as the fountaines of vertue, that poured out such flouds,
and Captains, true also there was more reason to honour the••a, God's that lived virtuously, then to account of them, as the fountains of virtue, that poured out such floods,
cc n2, j av a-acp vbds dc n1 pc-acp vvi n1, n2 cst vvd av-j, av p-acp n1 pp-f pno32, c-acp dt n2 pp-f n1, cst vvd av d n2,
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and seas of all manner of viciousnes.
and Seas of all manner of viciousness.
cc n2 pp-f d n1 pp-f n1.
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Is not this sufficient to roote out that vaine conceipte of the Heathen Philosophers, and other, who are lrangely proud of I know not what vertue they dreame of, that should be in them? Let vs conferre a little,
Is not this sufficient to root out that vain conceit of the Heathen Philosophers, and other, who Are lrangely proud of I know not what virtue they dream of, that should be in them? Let us confer a little,
vbz xx d j pc-acp vvi av d j n1 pp-f dt j-jn n2, cc j-jn, r-crq vbr av-j j pp-f pns11 vvb xx r-crq n1 pns32 vvb pp-f, cst vmd vbi p-acp pno32? vvb pno12 vvi dt j,
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if not as learned, yet as reasonable men.
if not as learned, yet as reasonable men.
cs xx p-acp j, av c-acp j n2.
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Art thou so conce•pted of thine own vertues? I maruaile whence thou shouldest haue that, thou so much bragst of.
Art thou so conce•pted of thine own Virtues? I marvel whence thou Shouldst have that, thou so much bragst of.
vb2r pns21 av vvn pp-f po21 d n2? pns11 vvb c-crq pns21 vmd2 vhi d, pns21 av d fw-ge pp-f.
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Thou wilt not for shame say, that the fountaine of all vertue is in thy selfe.
Thou wilt not for shame say, that the fountain of all virtue is in thy self.
pns21 vm2 xx p-acp n1 vvb, cst dt n1 pp-f d n1 vbz p-acp po21 n1.
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For then how should other men haue any, that neuer fetcht drop at thy spring,
For then how should other men have any, that never fetched drop At thy spring,
p-acp av q-crq vmd j-jn n2 vhb d, cst av-x vvd n1 p-acp po21 n1,
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or streames? How should the world haue done for a new supply, when thou dyedst? Me think it is against sense,
or streams? How should the world have done for a new supply, when thou dyedst? Me think it is against sense,
cc n2? q-crq vmd dt n1 vhb vdn p-acp dt j n1, c-crq pns21 vvd2? pno11 vvi pn31 vbz p-acp n1,
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for any of the Heathen to boast of vertue, seeing it is more then apparant, that their Gods the fountaines of it were so dry, & empty.
for any of the Heathen to boast of virtue, seeing it is more then apparent, that their God's the fountains of it were so dry, & empty.
p-acp d pp-f dt j-jn pc-acp vvi pp-f n1, vvg pn31 vbz dc cs j, cst po32 n2 dt n2 pp-f pn31 vbdr av j, cc j.
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But I will deale with them more kindly: and not call them to account, where they had it;
But I will deal with them more kindly: and not call them to account, where they had it;
p-acp pns11 vmb vvi p-acp pno32 av-dc av-j: cc xx vvi pno32 pc-acp vvi, c-crq pns32 vhd pn31;
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but onely make a little triall, whether they had it, or no. The triall is soone made.
but only make a little trial, whither they had it, or no. The trial is soon made.
cc-acp av-j vvi dt j n1, cs pns32 vhd pn31, cc uh-dx. dt n1 vbz av vvn.
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Take the opinions of the best, and most vertuous, that euerliued, without the life of righteousnesse in Christ,
Take the opinions of the best, and most virtuous, that euerliued, without the life of righteousness in christ,
vvb dt n2 pp-f dt js, cc av-ds j, cst vvd, p-acp dt n1 pp-f n1 p-acp np1,
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and you shall finde them full of error; I will not say in matter of religion, without which there can bee no holines,
and you shall find them full of error; I will not say in matter of Religion, without which there can be no holiness,
cc pn22 vmb vvi pno32 j pp-f n1; pns11 vmb xx vvi p-acp n1 pp-f n1, p-acp r-crq a-acp vmb vbi dx n1,
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but in iudging of ordinarie duties, betwixt man and man.
but in judging of ordinary duties, betwixt man and man.
cc-acp p-acp vvg pp-f j n2, p-acp n1 cc n1.
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If I should rehearse some maine grounds, that the wisest, and iustest of them deliuered, vpon ripe,
If I should rehearse Some main grounds, that the Wisest, and Justest of them Delivered, upon ripe,
cs pns11 vmd vvi d j n2, cst dt js, cc js pp-f pno32 vvd, p-acp j,
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and aduised deliberation, in the greatest points of the gouernment of states, you would hardly indure the hearing of them.
and advised deliberation, in the greatest points of the government of states, you would hardly endure the hearing of them.
cc vvd n1, p-acp dt js n2 pp-f dt n1 pp-f n2, pn22 vmd av vvi dt n-vvg pp-f pno32.
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But I will not enter into particulars, whereof there would bee no end.
But I will not enter into particulars, whereof there would be no end.
p-acp pns11 vmb xx vvi p-acp n2-j, c-crq pc-acp vmd vbi dx n1.
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What life of righteousnesse could there be amongst them, which alwaies allowed reuenge to bee most lawfull? I will onely say thus much in one worde, that they laboured to cleanse the outside of the vessell,
What life of righteousness could there be among them, which always allowed revenge to be most lawful? I will only say thus much in one word, that they laboured to cleanse the outside of the vessel,
q-crq n1 pp-f n1 vmd pc-acp vbi p-acp pno32, r-crq av vvd n1 pc-acp vbi av-ds j? pns11 vmb av-j vvi av av-d p-acp crd n1, cst pns32 vvd pc-acp vvi dt n1-an pp-f dt n1,
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but within were full of all vncleannesse.
but within were full of all uncleanness.
cc-acp a-acp vbdr j pp-f d n1.
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It shall suffize then for the conclusion of this point, that the life of holinesse and righteousnesse, was in Christ indeede;
It shall suffice then for the conclusion of this point, that the life of holiness and righteousness, was in christ indeed;
pn31 vmb vvi av p-acp dt n1 pp-f d n1, cst dt n1 pp-f n1 cc n1, vbds p-acp np1 av;
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because no man euer had it, that was not in him; & many haue had, & haue it in abundance, by depending wholy vpō him.
Because no man ever had it, that was not in him; & many have had, & have it in abundance, by depending wholly upon him.
c-acp dx n1 av vhd pn31, cst vbds xx p-acp pno31; cc d vhb vhn, cc vhb pn31 p-acp n1, p-acp vvg av-jn p-acp pno31.
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The principal point is yet behind, cōcerning the life of glory. Which though it properly belong to the world to come:
The principal point is yet behind, Concerning the life of glory. Which though it properly belong to the world to come:
dt j-jn n1 vbz av a-acp, vvg dt n1 pp-f n1. r-crq cs pn31 av-j vvi p-acp dt n1 pc-acp vvi:
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yet there is one chiefe thing, apperteining therunto, which is to be had in this world,
yet there is one chief thing, aPPERTAINING thereunto, which is to be had in this world,
av pc-acp vbz pi n-jn n1, vvg av, r-crq vbz pc-acp vbi vhn p-acp d n1,
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as an entrance to the other. The death, that insued vpon the breach of that charge;
as an Entrance to the other. The death, that ensued upon the breach of that charge;
c-acp dt n1 p-acp dt n-jn. dt n1, cst vvd p-acp dt n1 pp-f d n1;
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Thou shalt not eat of the fruit of the tree of the knowledge of good & euill, was the estate of mortalitie to the body, and of condemnation both to body, and soule. Thou shalt not eat of the fruit of the tree of the knowledge of good & evil, was the estate of mortality to the body, and of condemnation both to body, and soul.
pns21 vm2 xx vvi pp-f dt n1 pp-f dt n1 pp-f dt n1 pp-f j cc j-jn, vbds dt n1 pp-f n1 p-acp dt n1, cc pp-f n1 av-d p-acp n1, cc n1.
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Therefore the life, that was in Christ, must needs affoord vs remedy against both these. Let vs take them in their order.
Therefore the life, that was in christ, must needs afford us remedy against both these. Let us take them in their order.
av dt n1, cst vbds p-acp np1, vmb av vvi pno12 vvi p-acp d d. vvb pno12 vvi pno32 p-acp po32 n1.
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And first, that by death, the separation of the soule, and body was signified; it may euidently appeare, as by the words themselues, in their proper sense:
And First, that by death, the separation of the soul, and body was signified; it may evidently appear, as by the words themselves, in their proper sense:
cc ord, cst p-acp n1, dt n1 pp-f dt n1, cc n1 vbds vvn; pn31 vmb av-j vvi, c-acp p-acp dt n2 px32, p-acp po32 j n1:
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so also by the sentence of the Lord, pronounced after the sinne, according to the penalty before threatned;
so also by the sentence of the Lord, pronounced After the sin, according to the penalty before threatened;
av av p-acp dt n1 pp-f dt n1, vvn p-acp dt n1, vvg p-acp dt n1 a-acp vvd;
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In the sweat of thy face shalt thou eate bread, till thou returne to the earth: In the sweat of thy face shalt thou eat bred, till thou return to the earth:
p-acp dt n1 pp-f po21 n1 vm2 pns21 vvi n1, c-acp pns21 vvb p-acp dt n1:
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for out of it wast thou taken: because thou art dust, and to dust thou shalt returne. for out of it wast thou taken: Because thou art dust, and to dust thou shalt return.
c-acp av pp-f pn31 vvi pns21 vvn: c-acp pns21 vb2r n1, cc p-acp n1 pns21 vm2 vvi.
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Adam indeede liued many hundred yeeres after this sentence, but at last the execution of it came.
Adam indeed lived many hundred Years After this sentence, but At last the execution of it Come.
np1 av vvd d crd n2 p-acp d n1, cc-acp p-acp ord dt n1 pp-f pn31 vvd.
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All the daies that Adam liued, were 930. yeeres, and he died. But this is so well knowne, and generally confest, that it needs no furder proofe. All the days that Adam lived, were 930. Years, and he died. But this is so well known, and generally confessed, that it needs no further proof.
d dt n2 cst np1 vvd, vbdr crd n2, cc pns31 vvd. p-acp d vbz av av vvn, cc av-j vvn, cst pn31 vvz dx jc n1.
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Let vs shew, that there is life in Christ, to destroy this death. Ne ther neede wee goe farre, to seeke for that matter.
Let us show, that there is life in christ, to destroy this death. Ne there need we go Far, to seek for that matter.
vvb pno12 vvi, cst pc-acp vbz n1 p-acp np1, pc-acp vvi d n1. ccx a-acp vvb pns12 vvb av-j, pc-acp vvi p-acp d n1.
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Remember what was threatned the diuell, that the seed of the woman should bruse his head.
remember what was threatened the Devil, that the seed of the woman should bruise his head.
np1 r-crq vbds vvn dt n1, cst dt n1 pp-f dt n1 vmd vvi po31 n1.
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If the diuell bee subdued, who hath the power of death, as the Apostle tells vs; If the Devil be subdued, who hath the power of death, as the Apostle tells us;
cs dt n1 vbi vvn, r-crq vhz dt n1 pp-f n1, c-acp dt n1 vvz pno12;
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what shall become of death, that is vnder his power? The Lord himselfe tells thee, by his Prophet, where he triumpheth ouer death, trampling him vnder his feete, O death, I will be thy death:
what shall become of death, that is under his power? The Lord himself tells thee, by his Prophet, where he Triumpheth over death, trampling him under his feet, Oh death, I will be thy death:
q-crq vmb vvi pp-f n1, cst vbz p-acp po31 n1? dt n1 px31 vvz pno21, p-acp po31 n1, c-crq pns31 vvz p-acp n1, vvg pno31 p-acp po31 n2, uh n1, pns11 vmb vbi po21 n1:
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Oh graue, I will bee thy destruction. But this was rather a discouragement of death, then a destruction.O graven, I will be thy destruction. But this was rather a discouragement of death, then a destruction.
uh n1, pns11 vmb vbi po21 n1. p-acp d vbds av dt n1 pp-f n1, cs dt n1.
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3043
Heare the Apostle proclaiming the victory, after the fight was ended. Death is swalowed Verse 55. vp in victory.
Hear the Apostle proclaiming the victory, After the fight was ended. Death is swallowed Verse 55. up in victory.
vvb dt n1 vvg dt n1, p-acp dt n1 vbds vvn. n1 vbz j-vvn n1 crd a-acp p-acp n1.
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3044
He proceeds to insult ouer him.
He proceeds to insult over him.
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O death, where is thy sting? O graue where is thy victory? The sting of death is sin; Oh death, where is thy sting? O graven where is thy victory? The sting of death is since;
uh n1, q-crq vbz po21 n1? sy n1 q-crq vbz po21 n1? dt n1 pp-f n1 vbz n1;
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3046
and the strength of sinne is the law.
and the strength of sin is the law.
cc dt n1 pp-f n1 vbz dt n1.
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3047
But thanks be vnto God, who hath giue vs victory, through I. Chr. our Lord. Giuē vs victory? How doth that appear? For since by man, came death by man also came the resurrection of the dead.
But thanks be unto God, who hath give us victory, through I. Christ our Lord. Given us victory? How does that appear? For since by man, Come death by man also Come the resurrection of the dead.
p-acp n2 vbb p-acp np1, r-crq vhz vvn pno12 n1, p-acp np1 np1 po12 n1. vvn pno12 n1? q-crq vdz d vvi? c-acp a-acp p-acp n1, vvd n1 p-acp n1 av vvd dt n1 pp-f dt j.
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For as in Adāal mēdy, so in Christ shal albe made aliue: For as in Adanal mendy, so in christ shall albe made alive:
p-acp a-acp p-acp j n1, av p-acp np1 vmb cs vvd j:
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through Christ (I say) gwho hath abolished death & hath brought life, & immortalitie to light, through the Gospell. through christ (I say) gwho hath abolished death & hath brought life, & immortality to Light, through the Gospel.
p-acp np1 (pns11 vvb) uh vhz vvn n1 cc vhz vvn n1, cc n1 pc-acp vvi, p-acp dt n1.
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I wish it were so (may some men say) that death were indeede destoried,
I wish it were so (may Some men say) that death were indeed destoried,
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& that we need no longer stand in feare of him.
& that we need no longer stand in Fear of him.
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But what credit may be giuen to that, which is refuted by sense, in daily and hoverly experience? Did not A•ā die? Are not Abraham, Isaak Iacob, & al the prophets, and Patriarchs dead? Is not there proofe enough in the scripture, that euery man must die? What man liueth and shall not see death? The Apostle seconds the Prophet;
But what credit may be given to that, which is refuted by sense, in daily and hourly experience? Did not A•an die? are not Abraham, Isaac Iacob, & all the Prophets, and Patriarchs dead? Is not there proof enough in the scripture, that every man must die? What man lives and shall not see death? The Apostle seconds the Prophet;
p-acp r-crq n1 vmb vbi vvn p-acp d, r-crq vbz vvn p-acp n1, p-acp j cc j n1? vdd xx n1 vvi? vbr xx np1, np1 np1, cc d dt n2, cc n2 j? vbz xx pc-acp n1 av-d p-acp dt n1, cst d n1 vmb vvi? r-crq n1 vvz cc vmb xx vvi n1? dt n1 vvz dt n1;
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It is appointed to men that they shal once die. It is appointed to men that they shall once die.
pn31 vbz vvn p-acp n2 cst pns32 vmb a-acp vvi.
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What say you to that great conquerour of death himselfe? The two tneeues, that were executed with him, withstood death longer thē he did.What say you to that great conqueror of death himself? The two tneeues, that were executed with him, withstood death longer them he did.
q-crq vvb pn22 p-acp d j n1 pp-f n1 px31? dt crd n2, cst vbdr vvn p-acp pno31, vvd n1 av-jc pno32 pns31 vdd.
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The Souldiers came saith the Euangelist) and brake the legges of the first, and of the other, which was crucified with Iesus. The Soldiers Come Says the Evangelist) and brake the legs of the First, and of the other, which was Crucified with Iesus.
dt n2 vvd vvz dt np1) cc vvd dt n2 pp-f dt ord, cc pp-f dt n-jn, r-crq vbds vvn p-acp np1.
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But when they came to Iesus, and saw that he was dead already, they brake not his legges. See I pray you;But when they Come to Iesus, and saw that he was dead already, they brake not his legs. See I pray you;
p-acp c-crq pns32 vvd p-acp np1, cc vvd cst pns31 vbds j av, pns32 vvd xx po31 n2. vvb pns11 vvb pn22;
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the champion, that should ouercome death, is sooner subdued by death, then either of these two ordinarie fellowes.
the champion, that should overcome death, is sooner subdued by death, then either of these two ordinary Fellows.
dt n1, cst vmd vvi n1, vbz av-c vvn p-acp n1, cs d pp-f d crd j n2.
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It was no wonder though the Iewes vpbraided him, when he hung vpon the Crosse.
It was no wonder though the Iewes upbraided him, when he hung upon the Cross.
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He saued others (quoth they) but he cannot saue himselfe. Is it possible to beleeue, that there was life in him, whose death his best friends cōfesse? Doth this seeme vnpossible to thee? What wilt thou say then, He saved Others (quoth they) but he cannot save himself. Is it possible to believe, that there was life in him, whose death his best Friends confess? Does this seem unpossible to thee? What wilt thou say then,
pns31 vvd n2-jn (vvd pns32) p-acp pns31 vmbx vvi px31. vbz pn31 j pc-acp vvi, cst a-acp vbds n1 p-acp pno31, rg-crq n1 po31 js n2 vvi? vdz d vvi j p-acp pno21? q-crq vm2 pns21 vvi av,
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if I tell thee of a greater matter? Hee ouercame death by dying.
if I tell thee of a greater matter? He overcame death by dying.
cs pns11 vvb pno21 pp-f dt jc n1? pns31 vvd n1 p-acp vvg.
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The same stroke, that tooke life from him, through him slew death himselfe, & him that had power over death euen the diuell.
The same stroke, that took life from him, through him slew death himself, & him that had power over death even the Devil.
dt d n1, cst vvd n1 p-acp pno31, p-acp pno31 vvd n1 px31, cc pno31 cst vhd n1 p-acp n1 av-j dt n1.
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Would you know more particularly, how that could bee? I may not enter into any large discourse of the point:
Would you know more particularly, how that could be? I may not enter into any large discourse of the point:
vmd pn22 vvi av-dc av-j, c-crq d vmd vbi? pns11 vmb xx vvi p-acp d j n1 pp-f dt n1:
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In one word it was thus, The sting of death (as the Apostle taught vs) is sinne: By which the diuell preuailed, to the destruction of them, that had sinned.
In one word it was thus, The sting of death (as the Apostle taught us) is sin: By which the Devil prevailed, to the destruction of them, that had sinned.
p-acp crd n1 pn31 vbds av, dt n1 pp-f n1 (c-acp dt n1 vvd pno12) vbz n1: p-acp r-crq dt n1 vvd, p-acp dt n1 pp-f pno32, cst vhd vvn.
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This sting was not onely blunted, and rebated, but pluckt out and cast away by our Sauiour.
This sting was not only blunted, and rebated, but plucked out and cast away by our Saviour.
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For his death, being a sacrifice for sin, tooke sinne quite away Behold the Lamb of God, that taketh away the sinnes of the world.
For his death, being a sacrifice for since, took sin quite away Behold the Lamb of God, that Takes away the Sins of the world.
p-acp po31 n1, vbg dt n1 p-acp n1, vvd n1 av av vvb dt n1 pp-f np1, cst vvz av dt n2 pp-f dt n1.
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So that now the name of death is more terrible, then the thing: there is more feare, then hurt in it.
So that now the name of death is more terrible, then the thing: there is more Fear, then hurt in it.
av cst av dt n1 pp-f n1 vbz av-dc j, cs dt n1: pc-acp vbz dc n1, av vvn p-acp pn31.
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Tell me what it could indanger, or indamage thee, to haue a snake creepe vpon thee,
Tell me what it could endanger, or endamage thee, to have a snake creep upon thee,
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yea if it were into thy bosom;
yea if it were into thy bosom;
uh cs pn31 vbdr p-acp po21 n1;
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so the sting, teeth, and whatsoeuer els it hath power to hurt withall, were first pulled out? It might perhaps scarre thee,
so the sting, teeth, and whatsoever Else it hath power to hurt withal, were First pulled out? It might perhaps scar thee,
av dt n1, n2, cc r-crq av pn31 vhz n1 pc-acp vvi av, vbdr ord vvn av? pn31 vmd av vvb pno21,
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or make thee start, as a litle cold water will doe, if it be cast (vpon a sodaine) in thy face:
or make thee start, as a little cold water will do, if it be cast (upon a sudden) in thy face:
cc vvb pno21 vvi, c-acp dt j j-jn n1 vmb vdi, cs pn31 vbb vvn (p-acp dt j) p-acp po21 n1:
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but that is all the harme thou couldest haue by it. Death then is thus disarmd by our Sauiour Christ:
but that is all the harm thou Couldst have by it. Death then is thus disarmed by our Saviour christ:
cc-acp cst vbz d dt n1 pns21 vmd2 vhi p-acp pn31. n1 av vbz av vvn p-acp po12 n1 np1:
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but the destructiō of him, is by his resurrection.
but the destruction of him, is by his resurrection.
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If thou wouldest see death dead indeed, look into the graue, where Iesus thy sauiour was laid.
If thou Wouldst see death dead indeed, look into the graven, where Iesus thy Saviour was laid.
cs pns21 vmd2 vvi n1 j av, vvb p-acp dt n1, c-crq np1 po21 n1 vbds vvn.
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There shewd death the vttermost of his power.
There showed death the uttermost of his power.
a-acp vvd n1 dt j pp-f po31 n1.
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He thought himselfe sure enough of the victory, when he had shut him vp without life in the sepulchre, rolled a great stone to the mouth of it,
He Thought himself sure enough of the victory, when he had shut him up without life in the Sepulchre, rolled a great stone to the Mouth of it,
pns31 vvd px31 j av-d pp-f dt n1, c-crq pns31 vhd vvn pno31 a-acp p-acp n1 p-acp dt n1, vvd dt j n1 p-acp dt n1 pp-f pn31,
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and saw a guard of souldiers set to watch him well:
and saw a guard of Soldiers Set to watch him well:
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there hee keeps him in that estate, the same day he was crucified, all the next,
there he keeps him in that estate, the same day he was Crucified, all the next,
a-acp pns31 vvz pno31 p-acp d n1, dt d n1 pns31 vbds vvn, d dt ord,
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and the beginning of the third.
and the beginning of the third.
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What ensued? Surely if hee had bin put in aliue, hee would haue bin dead, by that time.
What ensued? Surely if he had been put in alive, he would have been dead, by that time.
q-crq vvd? np1 cs pns31 vhd vbn vvn p-acp j, pns31 vmd vhi vbn j, p-acp d n1.
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There is no question then, but that wee shall finde him dead in the graue. So though his disciples.
There is no question then, but that we shall find him dead in the graven. So though his Disciples.
pc-acp vbz dx n1 av, cc-acp cst pns12 vmb vvi pno31 j p-acp dt n1. av cs po31 n2.
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Who the next day, after the Iewes Sabboath, Early in the morning, came vnto the Sepulchre,
Who the next day, After the Iewes Sabbath, Early in the morning, Come unto the Sepulchre,
q-crq dt ord n1, p-acp dt np2 n1, av-j p-acp dt n1, vvd p-acp dt n1,
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and brought the odors, which they had prepared, to embalme his body withall; They made no doubt, but they should finde him, where they had seene him laid. and brought the odours, which they had prepared, to embalm his body withal; They made no doubt, but they should find him, where they had seen him laid.
cc vvd dt n2, r-crq pns32 vhd vvn, pc-acp vvi po31 n1 av; pns32 vvd dx n1, cc-acp pns32 vmd vvi pno31, c-crq pns32 vhd vvn pno31 vvn.
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For dead men are no starters.
For dead men Are no starters.
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Onely their feare was, that they should not be able to roule away the stone, from the doore of the Sepulchre.
Only their Fear was, that they should not be able to roll away the stone, from the door of the Sepulchre.
av-j po32 n1 vbds, cst pns32 vmd xx vbi j p-acp n1 av dt n1, p-acp dt n1 pp-f dt n1.
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But that feare lasted not long. When they looked, they saw that the stone was rolled away:
But that Fear lasted not long. When they looked, they saw that the stone was rolled away:
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And they went in, but found not the body of the Lord IESVS. And they went in, but found not the body of the Lord JESUS.
cc pns32 vvd p-acp, cc-acp vvd xx dt n1 pp-f dt n1 np1.
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What should they now thinke? Or how should they come to learne, what was become of him? Sure they were, that there hee was laid;
What should they now think? Or how should they come to Learn, what was become of him? Sure they were, that there he was laid;
q-crq vmd pns32 av vvi? cc q-crq vmd pns32 vvb pc-acp vvi, r-crq vbds vvn pp-f pno31? j pns32 vbdr, cst a-acp pns31 vbds vvn;
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and being dead, had no power to conuay himselfe away from thence.
and being dead, had no power to convey himself away from thence.
cc vbg j, vhd dx n1 pc-acp vvi px31 av p-acp av.
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The likeliest was, that some body had taken him vp, and caried him away to some other place.
The likeliest was, that Some body had taken him up, and carried him away to Some other place.
dt js vbds, cst d n1 vhd vvn pno31 a-acp, cc vvd pno31 av p-acp d j-jn n1.
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Sir ( saith Mary Magdalen to one, who shee thought had bin the Gardiner) If thou hast borne him hence, tell mee, where thou hast laide him,
Sir (Says Marry Magdalen to one, who she Thought had been the Gardener) If thou hast born him hence, tell me, where thou hast laid him,
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and I will take him away: and I will take him away:
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Thou shalt not neede to bee in feare, of hauing thy garden annoyed, or troubled with him any further.
Thou shalt not need to be in Fear, of having thy garden annoyed, or troubled with him any further.
pns21 vm2 xx vvi pc-acp vbi p-acp n1, pp-f j-vvg po21 n1 vvd, cc vvn p-acp pno31 d av-jc.
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His Apostles were informed of this doubtfull matter. His Apostles were informed of this doubtful matter.
po31 n2 vbdr vvn pp-f d j n1.
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3094
To assure themselues the better, they runne to the sepulchre, they find the linnen clothes, in which hee was wrapped,
To assure themselves the better, they run to the Sepulchre, they find the linen clothes, in which he was wrapped,
p-acp vvb px32 dt av-jc, pns32 vvb p-acp dt n1, pns32 vvb dt n1 n2, p-acp r-crq pns31 vbds vvn,
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& the kerchiefe, that was vpon his head; not lying with the linnen clothes, but wrapped together, in aplace by it selfe. & the kerchief, that was upon his head; not lying with the linen clothes, but wrapped together, in aplace by it self.
cc dt n1, cst vbds p-acp po31 n1; xx vvg p-acp dt n1 n2, cc-acp vvd av, p-acp n1 p-acp pn31 n1.
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Hauing seen this, they return back, whēce they came. Mary staies: & to her Iesus discouers himselfe.
Having seen this, they return back, whence they Come. Mary stays: & to her Iesus discovers himself.
vhg vvn d, pns32 vvb av, q-crq pns32 vvd. np1 vvz: cc p-acp po31 np1 vvz px31.
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What should I make many words? The proofe of this point, belōgs to an other place. Death had done his worst:
What should I make many words? The proof of this point, belongs to an other place. Death had done his worst:
q-crq vmd pns11 vvi d n2? dt n1 pp-f d n1, vvz p-acp dt j-jn n1. n1 vhd vdn po31 js:
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& in despite of him, the Lord Iesus is risen again, leauing him ashamed, & cōquequered.
& in despite of him, the Lord Iesus is risen again, leaving him ashamed, & conquequered.
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To this the Angels beare witnes;
To this the Angels bear witness;
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Why seeke yee him, that liueth, among the dead? He is not here n but is risen. Why seek ye him, that lives, among the dead? He is not Here n but is risen.
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I speake of knowne things, it is enough to name them. Wee see for all this goodly discourse, that death still seizeth vpon all men:
I speak of known things, it is enough to name them. we see for all this goodly discourse, that death still seizes upon all men:
pns11 vvb pp-f j-vvn n2, pn31 vbz av-d pc-acp vvi pno32. pns12 vvb p-acp d d j n1, cst n1 av vvz p-acp d n2:
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let them be neuer so well setled in Iesus Christ, he plucks them vp, & carries them away with him into the graue.
let them be never so well settled in Iesus christ, he plucks them up, & carries them away with him into the graven.
vvb pno32 vbi av av av vvn p-acp np1 np1, pns31 vvz pno32 a-acp, cc vvz pno32 av p-acp pno31 p-acp dt n1.
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What is become of the holy Apostles? where is his blessed mother the virgin? Is there life in the head,
What is become of the holy Apostles? where is his blessed mother the Virgae? Is there life in the head,
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when the members of the body die so fast, euery day? And not one or two, a ioint or a finger,
when the members of the body die so fast, every day? And not one or two, a joint or a finger,
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or a limme, but the very principall parts, yea all, one, & other? Doost thou doubt,
or a limb, but the very principal parts, yea all, one, & other? Dost thou doubt,
cc dt n1, cc-acp dt j j-jn n2, uh d, crd, cc j-jn? vd2 pns21 vvi,
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whether there bee life in him or no, who hath wrastled with death, and ouerthrowne him? Can death preuaile against him,
whither there be life in him or no, who hath wrestled with death, and overthrown him? Can death prevail against him,
cs pc-acp vbi n1 p-acp pno31 cc uh-dx, r-crq vhz vvn p-acp n1, cc vvn pno31? vmb n1 vvi p-acp pno31,
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3107
now he liueth, whom he could not keepe in subiection, when he had him dead & buried? Christ being raised from the dead, dyeth no more;
now he lives, whom he could not keep in subjection, when he had him dead & buried? christ being raised from the dead, Dies no more;
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death hath no more dominion ouer him.
death hath no more dominion over him.
n1 vhz dx dc n1 p-acp pno31.
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For, in that hee died, he died once to sinne, but in that be liueth, hee liueth to God. Sinne had his due;For, in that he died, he died once to sin, but in that be lives, he lives to God. Sin had his endue;
p-acp, p-acp cst pns31 vvd, pns31 vvd a-acp p-acp n1, cc-acp p-acp d vbi vvz, pns31 vvz p-acp np1. n1 vhd po31 n-jn;
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a sacrifice of infinit worth, to pay the price of mans redemption:
a sacrifice of infinite worth, to pay the price of men redemption:
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now must God also haue his due, that hee, that liueth to him, may liue for euer.
now must God also have his endue, that he, that lives to him, may live for ever.
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But I would not haue any man so much deceiue himselfe, as to imagin, that the dying of them, which are in Christ, is an argument of the continuance of the authoritie, or power of death.
But I would not have any man so much deceive himself, as to imagine, that the dying of them, which Are in christ, is an argument of the Continuance of the Authority, or power of death.
p-acp pns11 vmd xx vhi d n1 av av-d vvi px31, c-acp pc-acp vvi, cst dt j-vvg pp-f pno32, r-crq vbr p-acp np1, vbz dt n1 pp-f dt n1 pp-f dt n1, cc n1 pp-f n1.
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No, no, beloued, there is an other reason of this dissolution.
No, no, Beloved, there is an other reason of this dissolution.
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Alas, alas, death doth not aduance his owne estate, and kingdome by this meanes, but serues the Lords turne, to bring his purpose to effect.
Alas, alas, death does not advance his own estate, and Kingdom by this means, but serves the lords turn, to bring his purpose to Effect.
np1, uh, n1 vdz xx vvi po31 d n1, cc n1 p-acp d n2, cc-acp vvz dt n2 vvb, pc-acp vvi po31 n1 pc-acp vvi.
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It fares with him, in this case, as it did in the death of our Sauiour.
It fares with him, in this case, as it did in the death of our Saviour.
pn31 vvz p-acp pno31, p-acp d n1, c-acp pn31 vdd p-acp dt n1 pp-f po12 n1.
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That which hee thought to establish his power by, by that he destroied it. So is it in the death of those, that are Christs.
That which he Thought to establish his power by, by that he destroyed it. So is it in the death of those, that Are Christ.
d r-crq pns31 vvd pc-acp vvi po31 n1 p-acp, p-acp cst pns31 vvd pn31. np1 vbz pn31 p-acp dt n1 pp-f d, cst vbr npg1.
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The body, as now it is, is neither capable of immortalitie, and fit for the seruice of sinne.
The body, as now it is, is neither capable of immortality, and fit for the service of sin.
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How shall it be prepared to receiue the one;
How shall it be prepared to receive the one;
q-crq vmb pn31 vbi vvn pc-acp vvi dt crd;
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how purged and clensed from the other, but by death? Flesh & bloud ( saith the Apostle) can not inherit the kingdome of God, neither doth corruption inherit incorruption.
how purged and cleansed from the other, but by death? Flesh & blood (Says the Apostle) can not inherit the Kingdom of God, neither does corruption inherit incorruption.
c-crq vvn cc vvd p-acp dt n-jn, cc-acp p-acp n1? n1 cc n1 (vvz dt n1) vmb xx vvi dt n1 pp-f np1, av-dx vdz n1 vvi n1.
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Wouldest thou haue part in our Sauiour Christs immortalitie, that thou mightest bee free from death? Die then, that thou maiest be ridde of mortalitie.
Wouldst thou have part in our Saviour Christ immortality, that thou Mightest be free from death? Die then, that thou Mayest be rid of mortality.
vmd2 pns21 vhi n1 p-acp po12 n1 npg1 n1, cst pns21 vmd2 vbi j p-acp n1? n1 av, cst pns21 vm2 vbi vvn pp-f n1.
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Art thou affraid? Of what? Least death should be too strong for thee,
Art thou afraid? Of what? lest death should be too strong for thee,
vb2r pns21 j? pp-f q-crq? cs n1 vmd vbi av j p-acp pno21,
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if he once ger thee into his clouches? Hast thou not an example in Christ? I am aliue ( saith he) but I was dead; and beholde I am aliue for euermore.
if he once her thee into his clouches? Hast thou not an Exampl in christ? I am alive (Says he) but I was dead; and behold I am alive for evermore.
cs pns31 a-acp pno31 pno21 p-acp po31 n2? vh2 pns21 xx dt n1 p-acp np1? pns11 vbm j (vvz pns31) p-acp pns11 vbds j; cc vvb pns11 vbm j p-acp av.
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But thou fearest, because thy body shall be turned into dust.
But thou Fearest, Because thy body shall be turned into dust.
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O foole saith the Apostle) that, which thou sowest, is not quickened, except it die. Keepe thy corne aboue ground;
O fool Says the Apostle) that, which thou sowest, is not quickened, except it die. Keep thy corn above ground;
sy n1 vvz dt n1) d, r-crq pns21 vv2, vbz xx vvn, c-acp pn31 vvi. vvb po21 n1 p-acp n1;
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because if thou put it into the earth, it will consume, that thou shalt neuer finde it againe.
Because if thou put it into the earth, it will consume, that thou shalt never find it again.
c-acp cs pns21 vvb pn31 p-acp dt n1, pn31 vmb vvi, cst pns21 vm2 av-x vvi pn31 av.
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Where then shall the fresh greene blade appeare? When shall the stalke grow vp? When shall it eare? When shall it flower? Shall not all this glorie bee lost,
Where then shall the fresh green blade appear? When shall the stalk grow up? When shall it ear? When shall it flower? Shall not all this glory be lost,
c-crq av vmb dt j j-jn n1 vvi? q-crq vmb dt n1 vvb a-acp? q-crq vmb pn31 n1? q-crq vmb pn31 n1? vmb xx d d n1 vbi vvn,
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if the graine bee not sowed in the furrowes of the earth? And art thou so, I will not say fearefull,
if the grain be not sowed in the furrows of the earth? And art thou so, I will not say fearful,
cs dt n1 vbb xx vvn p-acp dt n2 pp-f dt n1? cc vb2r pns21 av, pns11 vmb xx vvi j,
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but foolish, and childish, that thou darest not die once, that thou maist liue for euer? Plucke vp thy spirits,
but foolish, and childish, that thou Darest not die once, that thou Mayest live for ever? Pluck up thy spirits,
cc-acp j, cc j, cst pns21 vv2 xx vvi a-acp, cst pns21 vm2 vvi p-acp av? vvb a-acp po21 n2,
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and bee no longer a childe, but a man:
and be no longer a child, but a man:
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were it not better for thee to die a thousand deaths, then to bee continually disquieted with the motions of thy corruption? Thou hast now some life of Christ in thee, by the power of his spirit, which inables thee to fight against sinne, and to preuaile.
were it not better for thee to die a thousand death's, then to be continually disquieted with the motions of thy corruption? Thou hast now Some life of christ in thee, by the power of his Spirit, which inables thee to fight against sin, and to prevail.
vbdr pn31 xx av-jc p-acp pno21 pc-acp vvi dt crd n2, cs pc-acp vbi av-j vvn p-acp dt n2 pp-f po21 n1? pns21 vh2 av d n1 pp-f np1 p-acp pno21, p-acp dt n1 pp-f po31 n1, r-crq vvz pno21 pc-acp vvi p-acp n1, cc pc-acp vvi.
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But there is no finall subduing of it, till the body be destroied, which doth so incline,
But there is no final subduing of it, till the body be destroyed, which does so incline,
p-acp pc-acp vbz dx j j-vvg pp-f pn31, c-acp dt n1 vbb vvn, r-crq vdz av vvi,
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& draw thee to the seruice thereof:
& draw thee to the service thereof:
cc vvb pno21 p-acp dt n1 av:
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Neither hath the spirit of God quiet, or full possession of thy soule, as long as that corruption abides therein.
Neither hath the Spirit of God quiet, or full possession of thy soul, as long as that corruption abides therein.
d vhz dt n1 pp-f np1 j-jn, cc j n1 pp-f po21 n1, c-acp av-j c-acp d n1 vvz av.
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And that, as it was bred with thee, must die with thee: there is no other course appointed by God, to rid thee of it.
And that, as it was bred with thee, must die with thee: there is no other course appointed by God, to rid thee of it.
cc d, c-acp pn31 vbds vvn p-acp pno21, vmb vvi p-acp pno21: pc-acp vbz dx j-jn n1 vvn p-acp np1, pc-acp vvi pno21 pp-f pn31.
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I doubt not, but thou art now resolu'd to desire death, whē it shall please God:
I doubt not, but thou art now resolved to desire death, when it shall please God:
pns11 vvb xx, cc-acp pns21 vb2r av vvn pc-acp vvi n1, c-crq pn31 vmb vvi np1:
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seeing there is no way to life, but by it:
seeing there is no Way to life, but by it:
vvg a-acp vbz dx n1 p-acp n1, cc-acp p-acp pn31:
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& with this resolution, I leaue thee, that I may speak a word, or two to thē, that are yet out of Christ
& with this resolution, I leave thee, that I may speak a word, or two to them, that Are yet out of christ
cc p-acp d n1, pns11 vvb pno21, cst pns11 vmb vvi dt n1, cc crd p-acp pno32, cst vbr av av pp-f np1
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And how shall I addresse my speech vnto them? It is needlesse to inflame them with a desire of life.
And how shall I address my speech unto them? It is needless to inflame them with a desire of life.
cc c-crq vmb pns11 vvi po11 n1 p-acp pno32? pn31 vbz j pc-acp vvi pno32 p-acp dt n1 pp-f n1.
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For they are wholly possest with that already, It is in vaine to perswade them they shall neuer die, if they be in Christ.
For they Are wholly possessed with that already, It is in vain to persuade them they shall never die, if they be in christ.
p-acp pns32 vbr av-jn vvn p-acp cst av, pn31 vbz p-acp j pc-acp vvi pno32 pns32 vmb av-x vvi, cs pns32 vbb p-acp np1.
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For all experience teacheth the contrary.
For all experience Teaches the contrary.
p-acp d n1 vvz dt n-jn.
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Shall I exhort them not to feare that, which they cannot auoide? They may learne that in the schoole of reason:
Shall I exhort them not to Fear that, which they cannot avoid? They may Learn that in the school of reason:
vmb pns11 vvi pno32 xx pc-acp vvi d, r-crq pns32 vmbx vvi? pns32 vmb vvi cst p-acp dt n1 pp-f n1:
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what remaines then? At the least giue mee leaue to aduise you, how you may make the best of that, which can by no meanes bee escaped.
what remains then? At the least give me leave to advise you, how you may make the best of that, which can by no means be escaped.
r-crq vvz av? p-acp dt ds vvb pno11 n1 pc-acp vvi pn22, c-crq pn22 vmb vvi dt js pp-f d, r-crq vmb p-acp dx n2 vbi vvn.
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You are resolued, there is no way with you, but one. Die you must, and it is vncertaine how soone.
You Are resolved, there is no Way with you, but one. Die you must, and it is uncertain how soon.
pn22 vbr vvn, pc-acp vbz dx n1 p-acp pn22, cc-acp pi. n1 pn22 vmb, cc pn31 vbz j c-crq av.
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Yet if you may die so, that you may be sure to liue againe, & that for euer, what hurt can there be in death, what feare should there be of it? A crab stock, that hauing his head, boughts,
Yet if you may die so, that you may be sure to live again, & that for ever, what hurt can there be in death, what Fear should there be of it? A crab stock, that having his head, boughts,
av cs pn22 vmb vvi av, cst pn22 vmb vbi j pc-acp vvi av, cc cst p-acp av, q-crq n1 vmb a-acp vbi p-acp n1, r-crq n1 vmd pc-acp vbi pp-f pn31? dt n1 n1, cst vhg po31 n1, n2,
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& armes cut off, is graffed with a pippin, or some other dainty fruit, can not reasonably complaine of hurt,
& arms Cut off, is graffed with a pippin, or Some other dainty fruit, can not reasonably complain of hurt,
cc n2 vvn a-acp, vbz vvn p-acp dt n1, cc d j-jn j n1, vmb xx av-j vvi pp-f n1,
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but rather hath great cause to reioice, and glory.
but rather hath great cause to rejoice, and glory.
cc-acp av-c vhz j n1 pc-acp vvi, cc n1.
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Hath hee any wrong done him, that hauing his cottage of clay pulled downe, hath a goodly palace of stone built for his dwelling? But these mē will not beleeue, that there is any such life in Christ.
Hath he any wrong done him, that having his cottage of clay pulled down, hath a goodly palace of stone built for his Dwelling? But these men will not believe, that there is any such life in christ.
vhz pns31 d n-jn vdn pno31, cst vhg po31 n1 pp-f n1 vvn a-acp, vhz dt j n1 pp-f n1 vvn p-acp po31 n-vvg? p-acp d n2 vmb xx vvi, cst pc-acp vbz d d n1 p-acp np1.
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I would to God I were able to perswade thē, but to make som litle trial.
I would to God I were able to persuade them, but to make Some little trial.
pns11 vmd p-acp np1 pns11 vbdr j pc-acp vvi pno32, cc-acp pc-acp vvi d j n1.
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O! if they would be cōtented, but to rest vpō him for life, how quickly should they find his promise true,
OH! if they would be contented, but to rest upon him for life, how quickly should they find his promise true,
uh cs pns32 vmd vbi vvn, cc-acp pc-acp vvi p-acp pno31 p-acp n1, c-crq av-j vmd pns32 vvi po31 n1 j,
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& certain? Be perswaded, be intreated I beseech you by the loue of life, which you so desire:
& certain? Be persuaded, be entreated I beseech you by the love of life, which you so desire:
cc j? vbb vvn, vbb vvn pns11 vvb pn22 p-acp dt n1 pp-f n1, r-crq pn22 av vvi:
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what shall you lose by it? If that we preach be false, yet shal the rest of your yeers be spent in more hope, & cōfort.
what shall you loose by it? If that we preach be false, yet shall the rest of your Years be spent in more hope, & Comfort.
r-crq vmb pn22 vvi p-acp pn31? cs cst pns12 vvb vbb j, av vmb dt n1 pp-f po22 n2 vbb vvn p-acp dc n1, cc n1.
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If you know any better waie to prouide for your selues; in kindnes, & humanity, impart that at knowledge to vs. If you do not;
If you know any better Way to provide for your selves; in kindness, & humanity, impart that At knowledge to us If you do not;
cs pn22 vvb d jc n1 pc-acp vvi p-acp po22 n2; p-acp n1, cc n1, vvb cst p-acp n1 p-acp pno12 cs pn22 vdb xx;
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in quilitie, & good manners cōdemne vs not, till vpon triall, you can disproue vs. Life you earnestly desire, euen bodily life:
in quilitie, & good manners condemn us not, till upon trial, you can disprove us Life you earnestly desire, even bodily life:
p-acp n1, cc j n2 vvi pno12 xx, c-acp p-acp n1, pn22 vmb vvi pno12 n1 pn22 av-j vvb, av j n1:
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refuse it not, when it is oftred you without any danger of losse if you should be deceiued.
refuse it not, when it is oftred you without any danger of loss if you should be deceived.
vvb pn31 xx, c-crq pn31 vbz vvd pn22 p-acp d n1 pp-f n1 cs pn22 vmd vbi vvn.
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I am come now at the last, to the chiefe point of all, which is life euerlasting;
I am come now At the last, to the chief point of all, which is life everlasting;
pns11 vbm vvn av p-acp dt ord, p-acp dt j-jn n1 pp-f d, r-crq vbz n1 j;
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begun (as I said ere-while) in this world, by the forgiuing of sin, & perfited in the next by the giuing of glory.
begun (as I said erewhile) in this world, by the forgiving of since, & perfited in the next by the giving of glory.
vvd (c-acp pns11 vvd av) p-acp d n1, p-acp dt j-vvg pp-f n1, cc vvn p-acp dt ord p-acp dt vvg pp-f n1.
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Of which notwithstāding I intēd not to say much;
Of which notwithstanding I intend not to say much;
pp-f r-crq c-acp pns11 vvb xx pc-acp vvi d;
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because, being the maine matter of the Gospell, euery chapter almost will afford me necessary occasion to intreat therof.
Because, being the main matter of the Gospel, every chapter almost will afford me necessary occasion to entreat thereof.
c-acp, vbg dt j n1 pp-f dt n1, d n1 av vmb vvi pno11 j n1 pc-acp vvi av.
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Shortly for the proofe of the point, that eternall death, and condemnation are compriz'd in that threating, Thou shalt die the death;
Shortly for the proof of the point, that Eternal death, and condemnation Are Comprised in that threating, Thou shalt die the death;
np1 p-acp dt n1 pp-f dt n1, cst j n1, cc n1 vbr vvn p-acp d n-vvg, pns21 vm2 vvi dt n1;
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I appeale to the whole course of the scripture, and the ioint consent of all, that euer profest true religion, Iewes & Christians.
I appeal to the Whole course of the scripture, and the joint consent of all, that ever professed true Religion, Iewes & Christians.
pns11 vvb p-acp dt j-jn n1 pp-f dt n1, cc dt j n1 pp-f d, cst av vvd j n1, np2 cc np1.
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But it is manifest enough, by the deliuerance, wee haue through Christ; that I may make one labour of two.
But it is manifest enough, by the deliverance, we have through christ; that I may make one labour of two.
p-acp pn31 vbz j av-d, p-acp dt n1, pns12 vhb p-acp np1; cst pns11 vmb vvi crd n1 pp-f crd.
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God sent not his Sonne into the world, that he should condemne the world, but that the world through him might be saved. God sent not his Son into the world, that he should condemn the world, but that the world through him might be saved.
np1 vvd xx po31 n1 p-acp dt n1, cst pns31 vmd vvi dt n1, cc-acp cst dt n1 p-acp pno31 vmd vbi vvn.
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He that beleeueth in him, shall not be condemned: but he that beleeueth not, is condemned already. He that Believeth in him, shall not be condemned: but he that Believeth not, is condemned already.
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Yea such is the redemption, which we haue by Iesus Christ, that he, which beleeueth, hath passed from death to life.
Yea such is the redemption, which we have by Iesus christ, that he, which Believeth, hath passed from death to life.
uh d vbz dt n1, r-crq pns12 vhb p-acp np1 np1, cst pns31, r-crq vvz, vhz vvn p-acp n1 p-acp n1.
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What is this passing from death to life, but obteining forgiuenes of sinnes, being reconciled to God? whose wrath otherwise abideth in vs, to condemnation.
What is this passing from death to life, but obtaining forgiveness of Sins, being reconciled to God? whose wrath otherwise Abideth in us, to condemnation.
q-crq vbz d vvg p-acp n1 p-acp n1, cc-acp vvg n1 pp-f n2, vbg vvn p-acp np1? rg-crq n1 av vvz p-acp pno12, p-acp n1.
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God hath set forth Iesus Christ ( saith the Apostle) to bee apropitiation, through faith in his bloud, to declare his righteousnesse by the forgiuenes of sinnes, that are past, If when wee were enemies, wee were reconciled to God by the death of his sonne, much more, beeing reeonciled we shall be saued by his life. God hath Set forth Iesus christ (Says the Apostle) to be apropitiation, through faith in his blood, to declare his righteousness by the forgiveness of Sins, that Are past, If when we were enemies, we were reconciled to God by the death of his son, much more, being reeonciled we shall be saved by his life.
np1 vhz vvn av np1 np1 (vvz dt n1) pc-acp vbi n1, p-acp n1 p-acp po31 n1, pc-acp vvi po31 n1 p-acp dt n1 pp-f n2, cst vbr j, cs c-crq pns12 vbdr n2, pns12 vbdr vvn p-acp np1 p-acp dt n1 pp-f po31 n1, av-d av-dc, vbg vvn pns12 vmb vbi vvn p-acp po31 n1.
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But I forget my selfe, in staying too long in this discourse; wherein the new Testament is so plentifull and easie to bee vnderstood.
But I forget my self, in staying too long in this discourse; wherein the new Testament is so plentiful and easy to be understood.
cc-acp pns11 vvb po11 n1, p-acp vvg av av-j p-acp d n1; c-crq dt j n1 vbz av j cc j pc-acp vbi vvn.
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Neither is the point of euerlasting life, either harder, or rarer.
Neither is the point of everlasting life, either harder, or rarer.
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This one Gospell of S. Iohn, hath not so few as twenty seuerall places to that purpose.
This one Gospel of S. John, hath not so few as twenty several places to that purpose.
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God so loued the world, that hee gaue his onely begotten sonne, that who soeuer beleeueth in him should not perish but haue life euerlasting. God so loved the world, that he gave his only begotten son, that who soever Believeth in him should not perish but have life everlasting.
np1 av vvd dt n1, cst pns31 vvd po31 j vvn n1, cst r-crq av vvz p-acp pno31 vmd xx vvi cc-acp vhb n1 j.
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This is the will of him, that sent me, that euery man which seeth the son & beleeueth in him, should haue euerlasting life,
This is the will of him, that sent me, that every man which sees the son & Believeth in him, should have everlasting life,
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& I will raise him vp at the last day. & I will raise him up At the last day.
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Look not that I should go forward in this course, or spēd time in amplifying the vnspeakable glory of that life.
Look not that I should go forward in this course, or spend time in amplifying the unspeakable glory of that life.
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For the one I refer al men to the reading of this gospel; especially the chapters I named before:
For the one I refer all men to the reading of this gospel; especially the Chapters I nam before:
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and concerning the other, all I can possibly say of it, is lesse then nothing in comparison of the thing it selfe.
and Concerning the other, all I can possibly say of it, is less then nothing in comparison of the thing it self.
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Therefore also I hold it in a manner needlesse, to enter into any course of exhortation.
Therefore also I hold it in a manner needless, to enter into any course of exhortation.
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For who can hear of these kindes of life in our Sauiour;
For who can hear of these Kinds of life in our Saviour;
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and not be carried to him, for the enioying of them, with all speed, and means, he can possibly make? Let it be a small thing,
and not be carried to him, for the enjoying of them, with all speed, and means, he can possibly make? Let it be a small thing,
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for a man to bee dead in sinne, because perhaps he feeles it not. Let the life of righteousnesse be little accounted of;
for a man to be dead in sin, Because perhaps he feels it not. Let the life of righteousness be little accounted of;
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ov reason of the pleasure we take in sinning. Let vs despie bodily death, as a common matter.
ov reason of the pleasure we take in sinning. Let us despie bodily death, as a Common matter.
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Let vs not reguard the resurrection of the flesh, as long as the soul is immortall.
Let us not reguard the resurrection of the Flesh, as long as the soul is immortal.
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Shall not feare of damnation for euer in hel fire affright vs? Shall not hope of eternall ioy in heauen delight vs? Is it nothing to indure most horrible torments, without ease or ende? Is it nothing to be partaker of such pleasure,
Shall not Fear of damnation for ever in hell fire affright us? Shall not hope of Eternal joy in heaven delight us? Is it nothing to endure most horrible torments, without ease or end? Is it nothing to be partaker of such pleasure,
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as cannot be conceiu'd, without danger, or feare of change? What is the immortality of the soule, of which thou bragst,
as cannot be conceived, without danger, or Fear of change? What is the immortality of the soul, of which thou bragst,
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but an immortall miserie? The more thou art perswaded of the euerlasting continuance thereof, the greater knowledge thou hast of thine owne endlesse calamitie:
but an immortal misery? The more thou art persuaded of the everlasting Continuance thereof, the greater knowledge thou hast of thine own endless calamity:
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Whereas if once thou come to bee ioined to Christ;
Whereas if once thou come to be joined to christ;
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the farderthou seest into the continuance of thy life, the more thou art inflamed with a delight to liue.
the farderthou See into the Continuance of thy life, the more thou art inflamed with a delight to live.
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But now I haue brought thee where this life is to bee had, I will shew thee how it is to bee attained
But now I have brought thee where this life is to be had, I will show thee how it is to be attained
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In him was life: Where though it may seeme that the Euangelist sayes no more,In him was life: Where though it may seem that the Evangelist Says no more,
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but he is life, or life is by him, yet indeed the speech is more significant.
but he is life, or life is by him, yet indeed the speech is more significant.
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First in respect of life, the manner of speaking makes difference in the thing.
First in respect of life, the manner of speaking makes difference in the thing.
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For when the scripture saith that Christ is life, the word is to be taken for the cause of life.
For when the scripture Says that christ is life, the word is to be taken for the cause of life.
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I am the resurrection, and the life, saith our Sauiour: and again, I Ioh. 14. 6. am the way, the truth & the life. I am the resurrection, and the life, Says our Saviour: and again, I John 14. 6. am the Way, the truth & the life.
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So speakes the Apostle of him. When Christ your life shal appear. Who see not, that by life in these places, the author of life, or life,
So speaks the Apostle of him. When christ your life shall appear. Who see not, that by life in these places, the author of life, or life,
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as it is in the cause thereof, is vnderstood? But in the other phrase, the same thing is noted,
as it is in the cause thereof, is understood? But in the other phrase, the same thing is noted,
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as it is imparted by him to vs. God hath giuen vs euerlasting life, and that life is in his sonne.
as it is imparted by him to us God hath given us everlasting life, and that life is in his son.
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Wee haue example of both these in one place;
we have Exampl of both these in one place;
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yee are dead (saith the Apostle) and your life is hidwith God in Christ: ye Are dead (Says the Apostle) and your life is hidwith God in christ:
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What life? That same life, which Christ hath communicated to you, and by which you liue.
What life? That same life, which christ hath communicated to you, and by which you live.
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What followes? When Christ your life shall appeare. How is Christ their life? By giuing them life.
What follows? When christ your life shall appear. How is christ their life? By giving them life.
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And as in this kind of speech wee may easily discerne some reason of the difference, that the scripture obserueth;
And as in this kind of speech we may Easily discern Some reason of the difference, that the scripture observeth;
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so may wee also in the other.
so may we also in the other.
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Sometimes the holy Ghost saith, that Christ is made vnto vs wisedome, righteousnesse, &c. What is this els,
Sometime the holy Ghost Says, that christ is made unto us Wisdom, righteousness, etc. What is this Else,
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but that wee receiue these things from Christ, as the autor, and cause therof. Somtimes, life is said to be in him:
but that we receive these things from christ, as the author, and cause thereof. Sometimes, life is said to be in him:
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so we are said to bee in Christ Iesus; yee are of him in Christ; as in the place I named before:
so we Are said to be in christ Iesus; ye Are of him in christ; as in the place I nam before:
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There is no condemnation to them that are in Christ. There is no condemnation to them that Are in christ.
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Now in these speeches, and the like, not onely the effect, but also the manner of our comming by it is signified.
Now in these Speeches, and the like, not only the Effect, but also the manner of our coming by it is signified.
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Will you haue a plaine example of it? Since by man came death, by man also came the resurrection of the dead.
Will you have a plain Exampl of it? Since by man Come death, by man also Come the resurrection of the dead.
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We haue here the effect of Adams transgression, and of Christs resurrection. The next verse shewes the maner of both more euidently.
We have Here the Effect of Adams Transgression, and of Christ resurrection. The next verse shows the manner of both more evidently.
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For as in Adam (saith the Apostle) all men die, euen so in Christ shall all bee made aliue.
For as in Adam (Says the Apostle) all men die, even so in christ shall all be made alive.
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How die all men in Adam; but as beeing one with Adam, in whose loines they were,
How die all men in Adam; but as being one with Adam, in whose loins they were,
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when he sinned, as Leui was in his father Abrahams, when he paide tithes to Melchisedech? So are all raised againe in Christ. Not simply all: but all his. The first fruits is Christs:
when he sinned, as Levi was in his father Abrahams, when he paid Tithes to Melchizedek? So Are all raised again in christ. Not simply all: but all his. The First fruits is Christ:
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then they, that are Christs, at his comming. then they, that Are Christ, At his coming.
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Wouldest thou then bee made partaker of this life, of which thou hast heard so many admirable,
Wouldst thou then be made partaker of this life, of which thou hast herd so many admirable,
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and glorious things? This life is in Christ. How wilt thou do to fetch it out of him? Deceiue not thy selfe:
and glorious things? This life is in christ. How wilt thou do to fetch it out of him? Deceive not thy self:
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it is not so to he had.
it is not so to he had.
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Hee, that will enioy the life, which is in Christ, must not thinke to come to him,
He, that will enjoy the life, which is in christ, must not think to come to him,
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and take a snatch, and carry it away with him. He keepes it close shut vp within himselfe:
and take a snatch, and carry it away with him. He keeps it close shut up within himself:
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Not refusing to impart it to other, but desiring to ioine other to him, that they may bee sure to holde fast for euer, that hee giues them.
Not refusing to impart it to other, but desiring to join other to him, that they may be sure to hold fast for ever, that he gives them.
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If hee should commit it to thy custodie, and let thee depart from him with it, what wouldest thou doe,
If he should commit it to thy custody, and let thee depart from him with it, what Wouldst thou do,
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or what meanes couldest thou vse, to keepe it safe? Satan is craftie, and mighty.
or what means Couldst thou use, to keep it safe? Satan is crafty, and mighty.
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It is a great venture, but either hee would cosin thee of it by deceipt, or robbe thee of it by force.
It is a great venture, but either he would Cousin thee of it by deceit, or rob thee of it by force.
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What say I a venture? It is out of question, thou wouldest neuer be able to keepe it from him.
What say I a venture? It is out of question, thou Wouldst never be able to keep it from him.
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If thou haue any experience of his vndermining, and assaulting thee, thou knowest how hardly,
If thou have any experience of his undermining, and assaulting thee, thou Knowest how hardly,
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and with what adoe, it is now held, when yet thou art knit by faith to him, in whom the very fountaine of it is.
and with what ado, it is now held, when yet thou art knit by faith to him, in whom the very fountain of it is.
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Doost thou not feele how strongly he pulls, to rent thee from him, that sometimes thou canst scarce tell,
Dost thou not feel how strongly he pulls, to rend thee from him, that sometime thou Canst scarce tell,
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whether hee haue seuered thee from him, or no? If thy experience bee small in thy selfe;
whither he have severed thee from him, or no? If thy experience be small in thy self;
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didst thou neuer see a poore soule stand quaking, and trembling, looking ruefully about on euery side, shrieking,
didst thou never see a poor soul stand quaking, and trembling, looking ruefully about on every side, shrieking,
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and crying out for feare, least hee should bee separated from Iesus Christ? At the least perswade thy selfe, it is not for nothing, that our Sauiour himselfe,
and crying out for Fear, lest he should be separated from Iesus christ? At the least persuade thy self, it is not for nothing, that our Saviour himself,
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when hee labours to assure his sheepe, that they shall neuer bee wrung out of his hands, puts them in mind of his fathers Almigh. •ie power.
when he labours to assure his sheep, that they shall never be wrung out of his hands, puts them in mind of his Father's Almigh. •ie power.
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My sheepe heare my voice, and I know them, ind they follow mee: And I giue them eternall life, and they shall neuer perish: My sheep hear my voice, and I know them, ind they follow me: And I give them Eternal life, and they shall never perish:
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neither shall any plucke them out of my hand: neither shall any pluck them out of my hand:
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Is not here assurance enough? They know his voice, that they may not bee deceiued by harkning to a stranger.
Is not Here assurance enough? They know his voice, that they may not be deceived by Harkening to a stranger.
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They follow him, hauing him stil in sight, least they should mistake some other for him. Hee giues them eternall life. They follow him, having him still in sighed, lest they should mistake Some other for him. He gives them Eternal life.
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How shall they die, that haue life euerlasting? He secures them, in saying, they shall neuer perish. They haue life,
How shall they die, that have life everlasting? He secures them, in saying, they shall never perish. They have life,
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and shall hold it fast to the end. Is there yet more? None shall take them out of his hand. This confirmes all the rest.
and shall hold it fast to the end. Is there yet more? None shall take them out of his hand. This confirms all the rest.
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What though the deuill be haling, and drawing of them continually? Hee shall not preuaile.
What though the Devil be haling, and drawing of them continually? He shall not prevail.
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How shall wee bee assured of that? For then wee are safe indeede. Heare what followes.
How shall we be assured of that? For then we Are safe indeed. Hear what follows.
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My father which gaue them mee, is greater then all, and none is able to take them out of my fathers hand. My father which gave them me, is greater then all, and none is able to take them out of my Father's hand.
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What needed all this, if it bee so easie a matter to keepe life, when once thou hast it? Thou makest account to take life of our Sauiour,
What needed all this, if it be so easy a matter to keep life, when once thou hast it? Thou Makest account to take life of our Saviour,
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and when thou hast it, to be gone with all speed.
and when thou hast it, to be gone with all speed.
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Alas poore man, thou wilt keepe it but a little while lwis, if thou haue no better help then thine owne.
Alas poor man, thou wilt keep it but a little while lwis, if thou have no better help then thine own.
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But if thou cleaue fast to Iesus Christ, and stirre not an inch, or an hayres bredth from his side, thou maist perhaps heare the diuell roaring at thy backe,
But if thou cleave fast to Iesus christ, and stir not an inch, or an hairs breadth from his side, thou Mayest perhaps hear the Devil roaring At thy back,
p-acp cs pns21 vvb av-j p-acp np1 np1, cc vvb xx dt n1, cc dt ng1 n1 p-acp po31 n1, pns21 vm2 av vvi dt n1 vvg p-acp po21 n1,
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or see him running vp and downe prying, and seeking some aduantage to seize vpon thee:
or see him running up and down prying, and seeking Some advantage to seize upon thee:
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it may bee hee will offer to snatch at thee, and lay holde vpon thee;
it may be he will offer to snatch At thee, and lay hold upon thee;
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cling to rhy Sauiour, as the childe dooth to the mother, when hee is in feare:
cling to rhy Saviour, as the child doth to the mother, when he is in Fear:
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and then doubt not, but he, that is greater then all, will keepe thee out of Satans iawes, maugre all his power, and malice.
and then doubt not, but he, that is greater then all, will keep thee out of Satan Jaws, maugre all his power, and malice.
cc av vvb xx, cc-acp pns31, cst vbz jc cs d, vmb vvi pno21 av pp-f npg1 n2, p-acp d po31 n1, cc n1.
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Beare with mee, I pray you, if I seeme to be ouerlarge in this point.
Bear with me, I pray you, if I seem to be overlarge in this point.
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I feele such an increase of comfort, and assurance in the meditation of this matter, that I can not leaue it, till I haue lookt a little neerer into the particulars thereof, especially those, that concerne the temporall death of the body,
I feel such an increase of Comfort, and assurance in the meditation of this matter, that I can not leave it, till I have looked a little nearer into the particulars thereof, especially those, that concern the temporal death of the body,
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and the eternall both of it, and the soule.
and the Eternal both of it, and the soul.
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Now the life, whereby wee are deliuered from the one and the other death, as it hath oft bin said, is in Christ.
Now the life, whereby we Are Delivered from the one and the other death, as it hath oft been said, is in christ.
av dt n1, c-crq pns12 vbr vvn p-acp dt crd cc dt j-jn n1, c-acp pn31 vhz av vbn vvn, vbz p-acp np1.
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For the better, and fuller conceiuing whereof, wee must remember, that faith, whereby we are ioined vnto Christ, that wee may partake of that life, which is in him, maketh vs al one with him.
For the better, and fuller conceiving whereof, we must Remember, that faith, whereby we Are joined unto christ, that we may partake of that life, which is in him, makes us all one with him.
p-acp dt jc, cc jc vvg c-crq, pns12 vmb vvi, cst n1, c-crq pns12 vbr vvn p-acp np1, cst pns12 vmb vvi pp-f d n1, r-crq vbz p-acp pno31, vvz pno12 d crd p-acp pno31.
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There are a similirudes, by which the Scripture expresseth this spirituall coniunction: the one is that bond, which is betwixt man, and wife;
There Are a similirudes, by which the Scripture Expresses this spiritual conjunction: the one is that bound, which is betwixt man, and wife;
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by which they, that were two, become one flesh.
by which they, that were two, become one Flesh.
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This is most excellently set out by the Apostle S. Paul; where he shewes, that Christ is the head of the Church, as the husband thereof;
This is most excellently Set out by the Apostle S. Paul; where he shows, that christ is the head of the Church, as the husband thereof;
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that the Lord nourisheth, & cherisheth it, as his owne flesh. And no maruaile though he do so:that the Lord Nourishes, & Cherishes it, as his own Flesh. And no marvel though he do so:
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For (as it followes) we are members of his body, of his flesh, & of his bones. For (as it follows) we Are members of his body, of his Flesh, & of his bones.
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Yea so members of them, that wee are one flesh with him, by reason of this bond of marriage, that so chaynes, & links vs together.
Yea so members of them, that we Are one Flesh with him, by reason of this bound of marriage, that so chains, & links us together.
uh av n2 pp-f pno32, cst pns12 vbr pi n1 p-acp pno31, p-acp n1 pp-f d n1 pp-f n1, cst av n2, cc n2 pno12 av.
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No man can be so fond, as to vnderstand this of our humane nature;
No man can be so found, as to understand this of our humane nature;
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as if therefore wee were said to bee one flesh, because hee & wee are of the same nature.
as if Therefore we were said to be one Flesh, Because he & we Are of the same nature.
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For neither are all men one flesh, though they be all of the same nature:
For neither Are all men one Flesh, though they be all of the same nature:
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& if the Apostle had intended to speake of that point, he would not haue said, that wee are bone of his bone, and flesh of his flesh;
& if the Apostle had intended to speak of that point, he would not have said, that we Are bone of his bone, and Flesh of his Flesh;
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but rather that he was bone of our bone, and flesh of our flesh.
but rather that he was bone of our bone, and Flesh of our Flesh.
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For it is well knowne to al men, that, in regard of the nature of man, they, that are the Church, I meane a great part of them,
For it is well known to all men, that, in regard of the nature of man, they, that Are the Church, I mean a great part of them,
p-acp pn31 vbz av vvn p-acp d n2, cst, p-acp n1 pp-f dt n1 pp-f n1, pns32, cst vbr dt n1, pns11 vvb dt j n1 pp-f pno32,
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euē al that died before our Sauiour, and were partakers of the life we speake of, had it, before he was made man:
even all that died before our Saviour, and were partakers of the life we speak of, had it, before he was made man:
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& but for their sake, & some others, hee had not taken that nature vpon him.
& but for their sake, & Some Others, he had not taken that nature upon him.
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But the mysticall coniunction, whereof the Apostle professeth to speak in that place, hath the beginning and ground in Christ, But the mystical conjunction, whereof the Apostle Professes to speak in that place, hath the beginning and ground in christ,
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& not in vs. Hee is the husband, we are the wife; Eue was bone of Adams bone, not he of hers.
& not in us He is the husband, we Are the wife; Eue was bone of Adams bone, not he of hers.
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Yet, when they were ioined together in marriage, they were both but one flesh.
Yet, when they were joined together in marriage, they were both but one Flesh.
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It is then apparant by this similitude, that we being thus spiritually become one with Chr. haue the same life, which is in him;
It is then apparent by this similitude, that we being thus spiritually become one with Christ have the same life, which is in him;
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as the wife hath the same flesh, or rather is the same flesh with her husband.
as the wife hath the same Flesh, or rather is the same Flesh with her husband.
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The other similitude is of the head & body; which liue by the same spirit of life.
The other similitude is of the head & body; which live by the same Spirit of life.
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resting originally in the head, and from thence dispersing it selfe into all the members of the body.
resting originally in the head, and from thence dispersing it self into all the members of the body.
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This also, the same Apostle setteth forth in the same Epistle. It will be sufficient to rehearse his words.
This also, the same Apostle sets forth in the same Epistle. It will be sufficient to rehearse his words.
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Let vs ( saith he) follow the truth, in loue, and in all things grow vp into him, which is the head, euen Christ. Let us (Says he) follow the truth, in love, and in all things grow up into him, which is the head, even christ.
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By whom at the body being coupled, & kint together by euery ioynt, for the furniture thereof, according to the effectuall power, in the measure of euery part, receiueth increase of the body,
By whom At the body being coupled, & kint together by every joint, for the furniture thereof, according to the effectual power, in the measure of every part, receiveth increase of the body,
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vnto the edifying of it selfe in loue. Therefore doth he often call the Church the body of Christ.unto the edifying of it self in love. Therefore does he often call the Church the body of christ.
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God hath appointed him ouer all, the head to the Church, which is his body. Christ is the head of the Church; God hath appointed him over all, the head to the Church, which is his body. christ is the head of the Church;
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& the same is the Sauiour of his body. He is the head of the body of the Church. & the same is the Saviour of his body. He is the head of the body of the Church.
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Giue eare now with attention, and take knowledge of the assurance of your life.
Give ear now with attention, and take knowledge of the assurance of your life.
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Why do you shrinke, and quake, at the mention of death? Euen when your are dead, you are still aliue.
Why do you shrink, and quake, At the mention of death? Eve when your Are dead, you Are still alive.
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Are you not one with Iesus Christ? Are you not bone of his bone,
are you not one with Iesus christ? are you not bone of his bone,
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and flesh of his flesh? Are not you and he one flesh? Doth not euery man nourish, & cherish his owne flesh:
and Flesh of his Flesh? are not you and he one Flesh? Does not every man nourish, & cherish his own Flesh:
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And will Christ (thinke you) suffer his flesh to be destroied by death? What dost thou tell me, of the decay of thy strength? that thy sight waxeth dimme, thy leggs feeble, thine armes weake,
And will christ (think you) suffer his Flesh to be destroyed by death? What dost thou tell me, of the decay of thy strength? that thy sighed Waxes dim, thy legs feeble, thine arms weak,
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and all thy senses begin to fayle thee? Is not Christ aliue? Or canst thou dy,
and all thy Senses begin to fail thee? Is not christ alive? Or Canst thou die,
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as long as hee liues? Thou art but the least part of thy selfe; thy husband is thy head, and thy life.
as long as he lives? Thou art but the least part of thy self; thy husband is thy head, and thy life.
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And whereas thou art now a-dying, it is not for thy destruction, but for the abolishing of that which makes thee subiect to dy.
And whereas thou art now dying, it is not for thy destruction, but for the abolishing of that which makes thee Subject to die.
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Christ thy husband doth not meane to forgoe thee, but to ioyne thee neerer to him.
christ thy husband does not mean to forgo thee, but to join thee nearer to him.
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Wouldst thou bring a mortall carcase into heauen? Wouldest thou bee continually in danger of dying? Is it not better once to endure it,
Wouldst thou bring a Mortal carcase into heaven? Wouldst thou be continually in danger of dying? Is it not better once to endure it,
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then alwaies to feare it? A quarter of an howers worke, will rid thee of all paine for euer.
then always to Fear it? A quarter of an hours work, will rid thee of all pain for ever.
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How wilt thou wonder at thy selfe when thou shalt behold the glory of that body, which thou left'st naked,
How wilt thou wonder At thy self when thou shalt behold the glory of that body, which thou leftest naked,
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and miserable? Shal I need to put thee in minde of thy happinesse? Dost thou remember, that thou art a part of Iesus Christs body? Hath he any dead part trow'st thou? Thou canst not imagin, that any man of reason would suffer his enimies to dismember his body,
and miserable? Shall I need to put thee in mind of thy happiness? Dost thou Remember, that thou art a part of Iesus Christ body? Hath he any dead part Trowest thou? Thou Canst not imagine, that any man of reason would suffer his enemies to dismember his body,
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or to depriue the least finger he hath of life or sense? How then should Christ endure such a mayme? But what talke I of bereauing his members of life? As if it were any way possible, that deathshould be in that part in which life is continued? Wait the time, that God hath appointed for thy quicking.
or to deprive the least finger he hath of life or sense? How then should christ endure such a maim? But what talk I of bereaving his members of life? As if it were any Way possible, that deathshould be in that part in which life is continued? Wait the time, that God hath appointed for thy quicking.
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Thou art but dressing, & attiring, that thou mai'st be a fit Bride, for an immortal Bridegrome.
Thou art but dressing, & attiring, that thou Mayest be a fit Bride, for an immortal Bridegroom.
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As for condemnation to hel fire, the second death, be not so iniurious to the Maiestie of Christ,
As for condemnation to hell fire, the second death, be not so injurious to the Majesty of christ,
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as once to think, that any member of his body can bee lyable to damnation. There is no condemnation to them, that are in Christ.
as once to think, that any member of his body can be liable to damnation. There is no condemnation to them, that Are in christ.
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VVho shall laye anything to the charge of Iesus Christ? Canst thou bee condemned,
Who shall say anything to the charge of Iesus christ? Canst thou be condemned,
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and hee acquited? Can the head bee in heauen, and the members in hell? Father ( saith our Sauiour) I will that they, which thou hast giuen me, be with me,
and he acquitted? Can the head be in heaven, and the members in hell? Father (Says our Saviour) I will that they, which thou hast given me, be with me,
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euen where I am, that they may behold my glory, which thou hast giuen me. even where I am, that they may behold my glory, which thou hast given me.
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Can the first fruites bee holy, and the lumpe vncleane? Can the head raigne in glory,
Can the First fruits be holy, and the lump unclean? Can the head Reign in glory,
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and the members bee plunged in the pit of damnation? Assure thy selfe, if there bee life in Christ,
and the members be plunged in the pit of damnation? Assure thy self, if there be life in christ,
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& thou one of his members, thy part is in it.
& thou one of his members, thy part is in it.
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He bought thee too deare, now to lose thee, or let thee be taken from him. Besides, hee hath openly confest;
He bought thee too deer, now to loose thee, or let thee be taken from him. Beside, he hath openly confessed;
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that hee receiued a charge from God his Father, to see that none shoulde perish, that belieu'd in him:
that he received a charge from God his Father, to see that none should perish, that believed in him:
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and hee hath profest, that hee will discharge the trust reposed in him. I will raise him vp at the last day.
and he hath professed, that he will discharge the trust reposed in him. I will raise him up At the last day.
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Hee that eateth my flesh, and drinketh my bloud. hath eternall life, and I n will raise him vp at the last day:
He that Eateth my Flesh, and Drinketh my blood. hath Eternal life, and I n will raise him up At the last day:
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In him, as it followeth, Christ dwels, and he in Christ. Then must hee needs be sure of euerlasting li'e, that lodgeth such a guest.In him, as it follows, christ dwells, and he in christ. Then must he needs be sure of everlasting li'e, that lodgeth such a guest.
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A guest, that hath life in him, as in the fountaine therof, from whence it floweth to al those, that are io•ned to him.
A guest, that hath life in him, as in the fountain thereof, from whence it flows to all those, that Are io•ned to him.
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For although our Euangelist say, In him was life & not Is life; yet he may no more be thought once to haue had it,
For although our Evangelist say, In him was life & not Is life; yet he may no more be Thought once to have had it,
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& now to be without it, thē once to haue bin God, & now not to be so.
& now to be without it, them once to have been God, & now not to be so.
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But that all doubt of this matter may be taken a way, we must call to minde that which we heard before of the reasons,
But that all doubt of this matter may be taken a Way, we must call to mind that which we herd before of the Reasons,
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why this maner of speech is vsed.
why this manner of speech is used.
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First then (for I will now sett it in the first place, because it is the plainest,
First then (for I will now Set it in the First place, Because it is the Plainest,
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& hath least need of any explication) we may well, & reasonably imagine, that the Evangelist continues his former kind of speech;
& hath least need of any explication) we may well, & reasonably imagine, that the Evangelist continues his former kind of speech;
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The word was in the beginning, was with God, was God. All things were made by him, nothing was made without him. The word was in the beginning, was with God, was God. All things were made by him, nothing was made without him.
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was it not fitter then, to say, In him was, then, in him is life, that the whole description of him may bee deliuered in the like tearmes? This might serue, in my poor opinion, to satisfy any man, concerning the worde.
was it not fitter then, to say, In him was, then, in him is life, that the Whole description of him may be Delivered in the like terms? This might serve, in my poor opinion, to satisfy any man, Concerning the word.
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Yet because there are some other reasons of it alleaged, & those both true, for the doctrine they teach,
Yet Because there Are Some other Reasons of it alleged, & those both true, for the Doctrine they teach,
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& not vnfit for the text it selfe, I will make bold to stand a little vpon them;
& not unfit for the text it self, I will make bold to stand a little upon them;
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the rather because I perceiue I shall not end these 2 verses in this one exercise,
the rather Because I perceive I shall not end these 2 Verses in this one exercise,
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as I purposed, and desired to do.
as I purposed, and desired to do.
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The former reason of the word was depends vpon the like course the Euāgelist takes in the rest of his description:
The former reason of the word was depends upon the like course the Euāgelist Takes in the rest of his description:
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those that now I am to handle, concerne the time, either before our Sauiours being in the world,
those that now I am to handle, concern the time, either before our Saviour's being in the world,
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or while he was in the world.
or while he was in the world.
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The time before, either reaches to eternity, before all beginning, or at the least makes it self equall to the continuance of the world,
The time before, either reaches to eternity, before all beginning, or At the least makes it self equal to the Continuance of the world,
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after the fall of Adam, til the cōming of Christ in the flesh.
After the fallen of Adam, till the coming of christ in the Flesh.
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If wee apply it to eternity, who can doubt, but life was always in him who only liues of himself,
If we apply it to eternity, who can doubt, but life was always in him who only lives of himself,
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& giues life both tēporal & spiritual to al, euē to euery one that hath it.
& gives life both temporal & spiritual to all, even to every one that hath it.
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But because this maner of giuing life is an effect of Godhead;
But Because this manner of giving life is an Effect of Godhead;
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& so, common to him with the Father, and the holy Ghost and not a matter belonging properly to his person,
& so, Common to him with the Father, and the holy Ghost and not a matter belonging properly to his person,
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nor any worke of his mediatorship: I will leaue it, as not intended in this place;
nor any work of his mediatorship: I will leave it, as not intended in this place;
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and come to a second consideration of life being in him from all eternity, as in the mediator betwixt God and man.
and come to a second consideration of life being in him from all eternity, as in the Mediator betwixt God and man.
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In what respect then may it be truly, and fitly said, that life was in him from all eternity? In respect of the eternall decree of God, whereby he determined to restore to life those, whome hee chose therevnto by the mediation of his Sonne, the word, of whom we speake. Of this the Apostle speaks:
In what respect then may it be truly, and fitly said, that life was in him from all eternity? In respect of the Eternal Decree of God, whereby he determined to restore to life those, whom he chosen thereunto by the mediation of his Son, the word, of whom we speak. Of this the Apostle speaks:
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Those, whom he knewe before, he did also predestinate, to bee made like to the image of his Sonne, that he might bee the first borne among many children. Those, whom he knew before, he did also predestinate, to be made like to the image of his Son, that he might be the First born among many children.
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Vpon this predestination (as the Apostle adds) followeth calling, iustifying, and at the last glorifying, which is the highest degree of the life, that is in Christ.
Upon this predestination (as the Apostle adds) follows calling, justifying, and At the last glorifying, which is the highest degree of the life, that is in christ.
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But in an other place hee speakes more plainely. Blessed be God, euen the Father of our Lord Iesus Christ;
But in an other place he speaks more plainly. Blessed be God, even the Father of our Lord Iesus christ;
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which hath blessed vs with all spirituall blessings in heauenly things in Christ: As he hath chosen vs in him bebefore the foundation of the world. which hath blessed us with all spiritual blessings in heavenly things in christ: As he hath chosen us in him bebefore the Foundation of the world.
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Therefore doth the Apostle Peter ascribe the appointing of the meanes, and the execution of it, according to the appointment, to the foreknowledge of God.
Therefore does the Apostle Peter ascribe the appointing of the means, and the execution of it, according to the appointment, to the foreknowledge of God.
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Him haue ye taken by the hands of the wicked, being deliuered by the determinate counsaile, and fore knowledge of God. Him have you taken by the hands of the wicked, being Delivered by the determinate counsel, and before knowledge of God.
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The same is acknowledged by the ioynt confession of the Apostles, where they say, that Herod, Pontius Pilat, the Gentiles,
The same is acknowledged by the joint Confessi of the Apostles, where they say, that Herod, Pontius Pilat, the Gentiles,
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and the people of Israell, gathered them selues together against the holy Sonne of God Iesus (whom God had annointed) to doe what soeuer the hande,
and the people of Israel, gathered them selves together against the holy Son of God Iesus (whom God had anointed) to do what soever the hand,
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and counsaile of the Lorde had determined afore to bee donne. and counsel of the Lord had determined afore to be done.
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VVorthily then doth Saint Iohn avouch, that life was in him; yea before any time was, life was in him. VVhen the fulnesse of time was come God sent his Sonne. Life did not then begin to be in him,
Worthily then does Saint John avouch, that life was in him; yea before any time was, life was in him. When the fullness of time was come God sent his Son. Life did not then begin to be in him,
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but to shew it selfe to be in him, God set him forth (by his incarnation) to be apropitiation. Life was in him before, in regard of Gods eternall counsaile;
but to show it self to be in him, God Set him forth (by his incarnation) to be apropitiation. Life was in him before, in regard of God's Eternal counsel;
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but not discouered, nor manifested to the world, no nor those works of his, which were to bring life, performed:
but not discovered, nor manifested to the world, no nor those works of his, which were to bring life, performed:
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Yet euen thē was life in him.
Yet even them was life in him.
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If it seeme to any man somewhat ouermuch, to go so far for the Euangelists meaning, let him shorten his iorney,
If it seem to any man somewhat overmuch, to go so Far for the Evangelists meaning, let him shorten his journey,
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& containe him selfe, within the compasse of the world created.
& contain him self, within the compass of the world created.
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Shal we not find sufficient reason of this speech In him was life, though wee goe not out of the world? yes out of doubt, very sufficient.
Shall we not find sufficient reason of this speech In him was life, though we go not out of the world? yes out of doubt, very sufficient.
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For seeing many worthy Patriarchs, and holy Prophets, many true Israelits, & Sonns of Abraham by faith,
For seeing many worthy Patriarchs, and holy prophets, many true Israelites, & Sons of Abraham by faith,
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as well as by nature, departed out of this worlde, before our Sauiour came into it, to performe the foreappointed worke of redemption, either these must haue died without life,
as well as by nature, departed out of this world, before our Saviour Come into it, to perform the foreappointed work of redemption, either these must have died without life,
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& so alwaies continue dead, or there was life in him, before he was incarnat.
& so always continue dead, or there was life in him, before he was incarnate.
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Many Prophets, and Kings desired to see and heare him, at the Apostles while hee liued heere, saw and heard. Many prophets, and Kings desired to see and hear him, At the Apostles while he lived Here, saw and herd.
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Surely then they were not ignorant of him, and that life was in him.
Surely then they were not ignorant of him, and that life was in him.
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But did they not see him? By one, iudge of the rest, Your Father Abraham (saith Christ) reioyced to see my day:
But did they not see him? By one, judge of the rest, Your Father Abraham (Says christ) rejoiced to see my day:
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and hee saw it, and was glad. and he saw it, and was glad.
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And yet, what name I one? seeing wee haue a cloud of witnesses, that compasseth vs round about, sounding out the same assurance of fayth, that we now haue,
And yet, what name I one? seeing we have a cloud of Witnesses, that Compasseth us round about, sounding out the same assurance of faith, that we now have,
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and looking for the same promises to bee fulfilled, which wee beleeue, and knowe to haue beene performed to the vttermost.
and looking for the same promises to be fulfilled, which we believe, and know to have been performed to the uttermost.
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Was not our God, the God of Abraham, Isaac, and Iacob? Was not our Sauiour, their Sauiour? Dooth not our interest, wee haue in Christ, depend vpon our being the children of Abraham? VVas not Iesus Christ yester-day, is hee not to day, shall hee not bee the same for euer? Then may wee safely,
Was not our God, the God of Abraham, Isaac, and Iacob? Was not our Saviour, their Saviour? Doth not our Interest, we have in christ, depend upon our being the children of Abraham? Was not Iesus christ yesterday, is he not to day, shall he not be the same for ever? Then may we safely,
vbds xx po12 n1, dt n1 pp-f np1, np1, cc np1? vbds xx po12 n1, po32 n1? vdz xx po12 n1, pns12 vhb p-acp np1, vvb p-acp po12 n1 dt n2 pp-f np1? vbds xx np1 np1 av-an, vbz pns31 xx p-acp n1, vmb pns31 xx vbi dt d p-acp av? av vmb pns12 av-j,
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and truely conclude, that there was life in him, before he was in the nature of man.
and truly conclude, that there was life in him, before he was in the nature of man.
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But howsoeuer it be true, & certaine, that life was in him, both from all eternity, in regard of the counsaile of God, which is as ancient as himselfe;
But howsoever it be true, & certain, that life was in him, both from all eternity, in regard of the counsel of God, which is as ancient as himself;
p-acp c-acp pn31 vbb j, cc j, cst n1 vbds p-acp pno31, d p-acp d n1, p-acp n1 pp-f dt n1 pp-f np1, r-crq vbz a-acp j c-acp px31;
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& in effect, in respect of them, that from time to time were partakers of it,
& in Effect, in respect of them, that from time to time were partakers of it,
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euen from Adam to Iohn Baptist: yet it was then most properly in him, when hauing taken our nature vpon him, he ouercame death,
even from Adam to John Baptist: yet it was then most properly in him, when having taken our nature upon him, he overcame death,
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and him, that had power ouer it, the Deuill. This was that, which those Kings, & Prophets desired, and longed to see.
and him, that had power over it, the devil. This was that, which those Kings, & prophets desired, and longed to see.
cc pno31, cst vhd n1 p-acp pn31, dt n1. d vbds d, r-crq d n2, cc n2 vvd, cc vvd pc-acp vvi.
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This was that, which good olde Simeon so reioyced at, that he was ready to depart out of this life with full satisfaction,
This was that, which good old Simeon so rejoiced At, that he was ready to depart out of this life with full satisfaction,
d vbds d, r-crq j j np1 av vvd p-acp, cst pns31 vbds j pc-acp vvi av pp-f d n1 p-acp j n1,
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and contentednesse, when he had seene the promised Messiah in the nature of man:
and contentedness, when he had seen the promised Messiah in the nature of man:
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Lord (saith he) now lettest thou thy seruant depart in peace, according to thy word. Lord (Says he) now Lettest thou thy servant depart in peace, according to thy word.
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For mine eies haue seen thy saluation. The holy man had a long time beleeu'd by faith, that saluation was to come,For mine eyes have seen thy salvation. The holy man had a long time believed by faith, that salvation was to come,
p-acp po11 n2 vhb vvn po21 n1. dt j n1 vhd dt j n1 vvn p-acp n1, cst n1 vbds pc-acp vvi,
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and in hope with patience waited for the comming of it, but he neuer saw it til that time.
and in hope with patience waited for the coming of it, but he never saw it till that time.
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Indeed how should he? For it was neuer to be seene, till then. How could it be? For it neuer was fully, & perfitly till then.
Indeed how should he? For it was never to be seen, till then. How could it be? For it never was Fully, & perfectly till then.
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It was not enough for the Son of God, that he had infinite power, as God, to giue life to whom he would, to repair the ruins of his image in man, by clensing him frō sin,
It was not enough for the Son of God, that he had infinite power, as God, to give life to whom he would, to repair the ruins of his image in man, by cleansing him from since,
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& cloathing him with righteousnes, by raising him frō death, as he first breath ed the soule of life into him, by vouchsafing him a place in heauen, which was at his command, that had made it.
& clothing him with righteousness, by raising him from death, as he First breath ed the soul of life into him, by vouchsafing him a place in heaven, which was At his command, that had made it.
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Al this I say would not serue the turne, that the Euangelist might say as he doth, In him was life. For the Lorde God, Father, Son,
All this I say would not serve the turn, that the Evangelist might say as he does, In him was life. For the Lord God, Father, Son,
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& Holy ghost, had appointed another course of giuing life, another meanes of saluatiō, not to be perform'd by the Son of God, sitting in heauē;
& Holy ghost, had appointed Another course of giving life, Another means of salvation, not to be performed by the Son of God, sitting in heaven;
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but to be wrought here vpō earth, in the same nature, that had sind, & was dead.
but to be wrought Here upon earth, in the same nature, that had sind, & was dead.
cc-acp pc-acp vbi vvn av p-acp n1, p-acp dt d n1, cst vhd vvn, cc vbds j.
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He, that made mā holy, & righteous at his creatiō, could, by the same powr, haue restord to him his original righteousnes in a momēt.
He, that made man holy, & righteous At his creation, could, by the same power, have restored to him his original righteousness in a moment.
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But it pleas'd him to doe it after an other maner; wherof more hereafter in due place. To say al at once;
But it pleased him to do it After an other manner; whereof more hereafter in due place. To say all At once;
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seing by man cam death, God would haue life to come by mā, & no otherwise.
sing by man cam death, God would have life to come by man, & no otherwise.
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Let it be graunted (may some man say) that there was no possibility of life,
Let it be granted (may Some man say) that there was no possibility of life,
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but by the death of the Sonne of God, and that the Sonne of God could not dye, vnlesse he became man;
but by the death of the Son of God, and that the Son of God could not die, unless he became man;
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yet might the Evangelist haue wel said, In him is life. For since it is confest, that hee tooke the nature of man,
yet might the Evangelist have well said, In him is life. For since it is confessed, that he took the nature of man,
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and continues still in heauen in that nature, surely life was no more in him, while hee was heere, then it is in him, now he is gone from hence.
and continues still in heaven in that nature, surely life was no more in him, while he was Here, then it is in him, now he is gone from hence.
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Why then saith S. Iohn, In him was life? I answere in one word, though life be still in him;
Why then Says S. John, In him was life? I answer in one word, though life be still in him;
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yet it is in respect of that, which he performed, when he was here on the earth.
yet it is in respect of that, which he performed, when he was Here on the earth.
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Here he tooke, and sanctified our nature;
Here he took, and sanctified our nature;
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here hee bare the chastisement of our peace? here he offred vp that invaluable sacrifice,
Here he bore the chastisement of our peace? Here he offered up that invaluable sacrifice,
av pns31 vvd dt n1 pp-f po12 n1? av pns31 vvd a-acp d j n1,
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for the purging of our sinnes: Here hee triumphed on the Crosse ouer all principalities, and powers:
for the purging of our Sins: Here he triumphed on the Cross over all principalities, and Powers:
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Heere hee rose out of the graue from death to life:
Here he rose out of the graven from death to life:
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Only one thing, which here possibly could not be don, he hath done being gon from hence;
Only one thing, which Here possibly could not be dONE, he hath done being gone from hence;
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that is he hath taken possessiō of our inheritance in heauen, & waites there to receiue vs into his owne glory.
that is he hath taken possession of our inheritance in heaven, & waits there to receive us into his own glory.
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The Euangelist therefore writing the history of his life & death, while he was here in the world, speaks of him,
The Evangelist Therefore writing the history of his life & death, while he was Here in the world, speaks of him,
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as of one that was, & is not. But of this enough before. I should now proceed to the later part of this fourth verse;
as of one that was, & is not. But of this enough before. I should now proceed to the later part of this fourth verse;
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And that life was the light of men: And that life was the Light of men:
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But I find my self so much ouertaken by the time, that it is in vain to meddle with it.
But I find my self so much overtaken by the time, that it is in vain to meddle with it.
cc-acp pns11 vvb po11 n1 av av-d vvn p-acp dt n1, cst pn31 vbz p-acp j pc-acp vvi p-acp pn31.
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I will I therefore content my selfe with some word of exhortation, whereby wee maie bee stirred vp to the embracing of that life, which was in Christ.
I will I Therefore content my self with Some word of exhortation, whereby we may be stirred up to the embracing of that life, which was in christ.
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To which purpose what shal I need to say much? The mat ter dooth so highly commende it selfe, that it refuseth to be entreated for.
To which purpose what shall I need to say much? The Mathew ter doth so highly commend it self, that it Refuseth to be entreated for.
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Looke not therefore, that I shoulde desire you to bee willing to liue. Nay, bee vnwilling if you can.
Look not Therefore, that I should desire you to be willing to live. Nay, be unwilling if you can.
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Doe but propound the matter to your own hearts, and you will not choose, but like of it.
Doe but propound the matter to your own hearts, and you will not choose, but like of it.
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And yet, mee thinkes I see no man make any great haste.
And yet, me thinks I see no man make any great haste.
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Shall I wonder or complayne? It is strange, that life, life euerlasting should bee so little set by.
Shall I wonder or complain? It is strange, that life, life everlasting should be so little Set by.
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It is lamentable that death, eternall death should so little bee feared.
It is lamentable that death, Eternal death should so little be feared.
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If it were any long Iorney, or daungerous way, if hard to come by, or soone lost againe, there might bee perhaps some colour of excuse for this backewardnesse.
If it were any long Journey, or dangerous Way, if hard to come by, or soon lost again, there might be perhaps Some colour of excuse for this backwardness.
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But when the thing it selfe is neere at hand, the way to it safe, the meanes of attaining to it easie,
But when the thing it self is near At hand, the Way to it safe, the means of attaining to it easy,
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and the possession of it sure, who can excuse himselfe to himselfe (I say not to God) if hee fayle of so glorious a treasure? Do wee not beleeue the Euangelist, that there is life in him? Doe wee flatter our selues with a conceite, that there is life in vs? Why come wee to heare that, which when wee haue heard, wee will not credite? why make wee a shew,
and the possession of it sure, who can excuse himself to himself (I say not to God) if he fail of so glorious a treasure? Do we not believe the Evangelist, that there is life in him? Do we flatter our selves with a conceit, that there is life in us? Why come we to hear that, which when we have herd, we will not credit? why make we a show,
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as if wee stood in need of life from Christ, when wee thinke our selues, sped of it already? Perhaps it seemes the lesse worth, because it is offered.
as if we stood in need of life from christ, when we think our selves, sped of it already? Perhaps it seems the less worth, Because it is offered.
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Who euer thought, that the kindnesse of the giuer should abate the valew of the gift? Condemne thy selfe, for not seeking to him;
Who ever Thought, that the kindness of the giver should abate the value of the gift? Condemn thy self, for not seeking to him;
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not him, for seeking to thee. That hee reueales to thee, hee conceales from many. That which thou vnthankefully refusest, many thousandes would most thankefully receiue.
not him, for seeking to thee. That he reveals to thee, he conceals from many. That which thou unthankfully refusest, many thousandes would most thankfully receive.
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O the frowardnesse of the hearts of men! O the blindnesse of their minds! If this life were in God, they would tremble to come neere him for it, because of his dreadfull maiestie.
O the frowardness of the hearts of men! O the blindness of their minds! If this life were in God, they would tremble to come near him for it, Because of his dreadful majesty.
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Now it is in a man (least happely they should be too much afrayd) they disdaine to take it of him, by reason of his meanenesse.
Now it is in a man (lest happily they should be too much afraid) they disdain to take it of him, by reason of his meanenesse.
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But wisedome is iustified of her children. He is both God, and man, that thou maist neither feare nor despise him. But Wisdom is justified of her children. He is both God, and man, that thou Mayest neither Fear nor despise him.
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If thou wilt not liue to shew his mercie, thou shalt die to set foorth his Iustice;
If thou wilt not live to show his mercy, thou shalt die to Set forth his justice;
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For to him belongeth all glorie, both of mercy and Iustice for euer and euer, Amen.
For to him belongeth all glory, both of mercy and justice for ever and ever, Amen.
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THE FIFT SERmon, vpon the first Chapter of IOHN. Verse 4. — And that life was the light of men.
THE FIFT SERmon, upon the First Chapter of JOHN. Verse 4. — And that life was the Light of men.
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And the light shineth in darknesse, and the darknesse comprehended it not. And the Light shines in darkness, and the darkness comprehended it not.
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THey that take vpon them to write the liues of famous men, such as the world admires, either for their goodnesse,
THey that take upon them to write the lives of famous men, such as the world admires, either for their Goodness,
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or greatnesse, ordinarily deliuer some generall description of them, in the beginning of their histories.
or greatness, ordinarily deliver Some general description of them, in the beginning of their histories.
cc n1, av-jn vvi d j n1 pp-f pno32, p-acp dt n-vvg pp-f po32 n2.
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These descriptions vsually containe either a rehersal of their pedegree, and descent, together with the place, time,
These descriptions usually contain either a rehearsal of their pedigree, and descent, together with the place, time,
np1 n2 av-j vvi d dt n1 pp-f po32 n1, cc n1, av p-acp dt n1, n1,
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and other matters concerning their birth, and such like; or a commendation of them, for some especiall vertues.
and other matters Concerning their birth, and such like; or a commendation of them, for Some especial Virtues.
cc j-jn n2 vvg po32 n1, cc d av-j; cc dt n1 pp-f pno32, c-acp d j n2.
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Wee haue examples of both these kindes in the Scripture.
we have Examples of both these Kinds in the Scripture.
pns12 vhb n2 pp-f d d n2 p-acp dt n1.
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He, that was the holy Ghosts Secretarie, in penning the historie of Samuell, begins his booke with a recitall of his genealogy, a description of his parents, He, that was the holy Ghosts Secretary, in penning the history of Samuel, begins his book with a recital of his genealogy, a description of his Parents,
pns31, cst vbds dt j n2 n1, p-acp vvg dt n1 pp-f np1, vvz po31 n1 p-acp dt n1 pp-f po31 n1, dt n1 pp-f po31 n2,
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and diuers other points touching his conception, birth, and education.
and diverse other points touching his conception, birth, and education.
cc j j-jn n2 vvg po31 n1, n1, cc n1.
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Another, whome it pleased the same spirit of God to imploy in writing the life of Iob, makes the entrance into his historie, by commending him for an vpright and iust man, one that feared God, and eschewed euill. another, whom it pleased the same Spirit of God to employ in writing the life of Job, makes the Entrance into his history, by commending him for an upright and just man, one that feared God, and Eschewed evil.
j-jn, ro-crq pn31 vvd dt d n1 pp-f np1 pc-acp vvi p-acp vvg dt n1 pp-f np1, vvz dt n1 p-acp po31 n1, p-acp vvg pno31 p-acp dt av-j cc j n1, pi cst vvd np1, cc vvd j-jn.
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Our Euangelist intending to set forth the life and death of our Sauiour Iesus Christ; as the partie, he writes of, was extraordinarie:
Our Evangelist intending to Set forth the life and death of our Saviour Iesus christ; as the party, he writes of, was extraordinary:
po12 np1 vvg pc-acp vvi av dt n1 cc n1 pp-f po12 n1 np1 np1; c-acp dt n1, pns31 vvz pp-f, vbds j:
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so doth he extraordinarily ioyne both together.
so does he extraordinarily join both together.
av vdz pns31 av-j vvi d av.
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And because two other Euangelists, Saint Mathew, & Saint Luke, had already set out his humane pedegree, both for succession in the kingdom,
And Because two other Evangelists, Saint Matthew, & Saint Lycia, had already Set out his humane pedigree, both for succession in the Kingdom,
cc c-acp crd j-jn n2, n1 np1, cc n1 av, vhd av vvn av po31 j n1, av-d p-acp n1 p-acp dt n1,
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& fornaturall descent, Saint Iohn leauing them vntoucht, betakes himself to the declaring of his diuine estate:
& fornaturall descent, Saint John leaving them untouched, betakes himself to the declaring of his divine estate:
cc j n1, n1 np1 vvg pno32 j, vvz px31 p-acp dt vvg pp-f po31 j-jn n1:
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First, what he was in himself; eternall, with God the Father, & himselfe very God: Secondly, what he was to vs;
First, what he was in himself; Eternal, with God the Father, & himself very God: Secondly, what he was to us;
ord, r-crq pns31 vbds p-acp px31; j, p-acp np1 dt n1, cc px31 av np1: ord, r-crq pns31 vbds p-acp pno12;
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a Creator, in making all things for vs; a Sauiour, in giuing life, euen spirituall life;
a Creator, in making all things for us; a Saviour, in giving life, even spiritual life;
dt n1, p-acp vvg d n2 p-acp pno12; dt n1, p-acp vvg n1, av j n1;
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life of grace, & pardō, life of immortality, & glory. So that whether we respect his greatnes.
life of grace, & pardon, life of immortality, & glory. So that whither we respect his greatness.
n1 pp-f n1, cc n1, n1 pp-f n1, cc n1. av cst cs pns12 vvb po31 n1.
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or his goodnes, neuer was any mā so worthy the writing of, neuer any mā so worthy the knowing, & following.
or his Goodness, never was any man so worthy the writing of, never any man so worthy the knowing, & following.
cc po31 n1, av-x vbds d n1 av j dt n-vvg pp-f, av d n1 av j dt vvg, cc vvg.
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His greatnesse was magnified in the power of creation: his goodnesse shewes it selfe especially in the work of regeneration.
His greatness was magnified in the power of creation: his Goodness shows it self especially in the work of regeneration.
po31 n1 vbds vvn p-acp dt n1 pp-f n1: po31 n1 vvz pn31 n1 av-j p-acp dt n1 pp-f n1.
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Wherein first, the Euangelist declares what he is, and doth: then how he is intertaind. In him was life, and that life was the light of men.
Wherein First, the Evangelist declares what he is, and does: then how he is entertained. In him was life, and that life was the Light of men.
c-crq ord, dt np1 vvz r-crq pns31 vbz, cc vdz: av c-crq pns31 vbz vvd. p-acp pno31 vbds n1, cc d n1 vbds dt n1 pp-f n2.
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What doth hee? According to the nature of light, Hee shines in darkenes. But the darkenesse will not bee inlightned.
What does he? According to the nature of Light, He shines in darkness. But the darkness will not be enlightened.
q-crq vdz pns31? vvg p-acp dt n1 pp-f n1, pns31 vvz p-acp n1. p-acp dt n1 vmb xx vbi vvn.
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Of the first of these points concerning life in him, I spake in my last Sermon:
Of the First of these points Concerning life in him, I spoke in my last Sermon:
pp-f dt ord pp-f d n2 vvg n1 p-acp pno31, pns11 vvd p-acp po11 ord n1:
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now let vs proceede to that, which followes touching light.
now let us proceed to that, which follows touching Light.
av vvb pno12 vvi p-acp d, r-crq vvz j-vvg n1.
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And therein (keeping our former course of handling the Clauses seuerally, as they lye) wee must first labour to vnderstand the words,
And therein (keeping our former course of handling the Clauses severally, as they lie) we must First labour to understand the words,
cc av (vvg po12 j n1 pp-f vvg dt n2 av-j, c-acp pns32 vvb) pns12 vmb ord vvi pc-acp vvi dt n2,
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then seeke out the Euangelists meaning. The wordes direct vs to inquire what life it is, that is heere spoken of;
then seek out the Evangelists meaning. The words Direct us to inquire what life it is, that is Here spoken of;
av vvb av dt n2 vvg. dt n2 vvb pno12 pc-acp vvi r-crq n1 pn31 vbz, cst vbz av vvn pp-f;
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to consider what is saide of it:
to Consider what is said of it:
pc-acp vvi r-crq vbz vvn pp-f pn31:
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that it is light, and the light of men. For the first worde, a little labour will serue:
that it is Light, and the Light of men. For the First word, a little labour will serve:
cst pn31 vbz j, cc dt n1 pp-f n2. p-acp dt ord n1, dt j n1 vmb vvi:
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because there would haue beene no doubt of the meaning, but for the needlesse curiositie of some, that make themselues worke, where they finde none.
Because there would have been no doubt of the meaning, but for the needless curiosity of Some, that make themselves work, where they find none.
c-acp a-acp vmd vhi vbn dx n1 pp-f dt n1, cc-acp p-acp dt j n1 pp-f d, cst vvb px32 vvb, c-crq pns32 vvb pix.
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What reasonable man would make any question, but that the Euangelist in both clauses speakes of the same life? In him was life.
What reasonable man would make any question, but that the Evangelist in both clauses speaks of the same life? In him was life.
q-crq j n1 vmd vvi d n1, cc-acp cst dt np1 p-acp d n2 vvz pp-f dt d n1? p-acp pno31 vbds n1.
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What followes? And that life was the light of men.
What follows? And that life was the Light of men.
q-crq vvz? cc d n1 vbds dt n1 pp-f n2.
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What life thinke you? Any other, then that he named presently, yea immediatly before? I, say these mē;
What life think you? Any other, then that he nam presently, yea immediately before? I, say these men;
q-crq n1 vvb pn22? d n-jn, av cst pns31 vvd av-j, uh av-j p-acp? pns11, vvb d n2;
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else, why hath hee added the article in this later part, which he had omitted in the former? what needs all this adoe about the Article? How vaine and false the obseruation is, that hath no better ground,
Else, why hath he added the article in this later part, which he had omitted in the former? what needs all this ado about the Article? How vain and false the observation is, that hath no better ground,
av, q-crq vhz pns31 vvn dt n1 p-acp d jc n1, r-crq pns31 vhd vvn p-acp dt j? q-crq vvz d d n1 p-acp dt n1? q-crq j cc j dt n1 vbz, cst vhz dx jc n1,
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then the presence or absence of the article, I shewed in expounding the first verse, against the Arians. Here is lesse colour for the profe of any difference.
then the presence or absence of the article, I showed in expounding the First verse, against the Arians. Here is less colour for the proof of any difference.
cs dt n1 cc n1 pp-f dt n1, pns11 vvd p-acp vvg dt ord n1, p-acp dt n2. av vbz dc n1 p-acp dt n1 pp-f d n1.
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First, the course of writing, which the Euangelist hath hitherto kept, in the beginning of this Gospell, makes it euident,
First, the course of writing, which the Evangelist hath hitherto kept, in the beginning of this Gospel, makes it evident,
ord, dt n1 pp-f n1, r-crq dt np1 vhz av vvn, p-acp dt n-vvg pp-f d n1, vvz pn31 j,
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and certaine, that the same life is meant in both places. In the beginning was the word, and the word was with God.
and certain, that the same life is meant in both places. In the beginning was the word, and the word was with God.
cc j, cst dt d n1 vbz vvn p-acp d n2. p-acp dt n1 vbds dt n1, cc dt n1 vbds p-acp np1.
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It is ridiculous to imagine, that the word, which was in the beginning, should be any other word,
It is ridiculous to imagine, that the word, which was in the beginning, should be any other word,
pn31 vbz j pc-acp vvi, cst dt n1, r-crq vbds p-acp dt n1, vmd vbi d j-jn n1,
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then that, which was with God. By him were all things made, & without him was nothing made, that was made.
then that, which was with God. By him were all things made, & without him was nothing made, that was made.
av cst, r-crq vbds p-acp np1. p-acp pno31 vbdr d n2 vvd, cc p-acp pno31 vbds pix vvn, cst vbds vvn.
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Without whom was nothing made? without him, by whom all things were made.
Without whom was nothing made? without him, by whom all things were made.
p-acp ro-crq vbds pix vvn? p-acp pno31, p-acp ro-crq d n2 vbdr vvn.
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So in this verse the repeating of the same word teacheth vs, that the same life, and no other, is signified.
So in this verse the repeating of the same word Teaches us, that the same life, and no other, is signified.
av p-acp d n1 dt n-vvg pp-f dt d n1 vvz pno12, cst dt d n1, cc dx n-jn, vbz vvn.
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Secondly, there may sufficient reason be giuen, why it was requisite, if not necessary, to adde the article, in the later part.
Secondly, there may sufficient reason be given, why it was requisite, if not necessary, to add the article, in the later part.
ord, pc-acp vmb j n1 vbi vvn, c-crq pn31 vbds j, cs xx j, pc-acp vvi dt n1, p-acp dt jc n1.
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Let vs make the Euangelist speake without it. In him was life. What then? And life was the light of men.
Let us make the Evangelist speak without it. In him was life. What then? And life was the Light of men.
vvb pno12 vvi dt np1 vvb p-acp pn31. p-acp pno31 vbds n1. q-crq av? cc n1 vbds dt n1 pp-f n2.
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Who can reasonably conceiue, what life he meanes? In the first verse I shew'd that there was good reason to place the Article before word, that it might the easilier appeare,
Who can reasonably conceive, what life he means? In the First verse I showed that there was good reason to place the Article before word, that it might the easilier appear,
q-crq vmb av-j vvi, q-crq n1 pns31 vvz? p-acp dt ord n1 pns11 vvd cst pc-acp vbds j n1 pc-acp vvi dt n1 p-acp n1, cst pn31 vmd dt av-jc vvi,
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whether the Euangelist intended to say, The word was God, or God was the Word. The case is much a like.
whither the Evangelist intended to say, The word was God, or God was the Word. The case is much a like.
cs dt np1 vvd pc-acp vvi, dt n1 vbds np1, cc np1 vbds dt n1. dt n1 vbz d dt j.
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Take away the Article, and wee may well thinke, that Saint Iohn tels v•, that the light was life, rather then that the life was the light of men.
Take away the Article, and we may well think, that Saint John tells v•, that the Light was life, rather then that the life was the Light of men.
vvb av dt n1, cc pns12 vmb av vvi, cst n1 np1 vvz n1, cst dt n1 vbds n1, av-c cs cst dt n1 vbds dt n1 pp-f n2.
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Hee could not then speake otherwise, if hee would speake plaine: In him was life, and that life was the light of men.
He could not then speak otherwise, if he would speak plain: In him was life, and that life was the Light of men.
pns31 vmd xx av vvi av, cs pns31 vmd vvi av-j: p-acp pno31 vbds n1, cc d n1 vbds dt n1 pp-f n2.
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As for his omitting it in the first place, it is vsuall with all our authors both diuine and humane, to put it in,
As for his omitting it in the First place, it is usual with all our Authors both divine and humane, to put it in,
c-acp p-acp po31 vvg pn31 p-acp dt ord n1, pn31 vbz j p-acp d po12 n2 d j-jn cc j, pc-acp vvi pn31 p-acp,
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or leaue it out, at their pleasure. The same life then, which was in the Word, was also the light of men.
or leave it out, At their pleasure. The same life then, which was in the Word, was also the Light of men.
cc vvb pn31 av, p-acp po32 n1. dt d n1 av, r-crq vbds p-acp dt n1, vbds av dt n1 pp-f n2.
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But, what light was that? For the word may bee taken in diuers senses.
But, what Light was that? For the word may be taken in diverse Senses.
p-acp, q-crq n1 vbds d? p-acp dt n1 vmb vbi vvn p-acp j n2.
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The most proper, and ordinarie vse of light, is to signifie that visible creature, made by God, the first day of the creation, by which all things afterward to bee created, might be seene,
The most proper, and ordinary use of Light, is to signify that visible creature, made by God, the First day of the creation, by which all things afterwards to be created, might be seen,
dt av-ds j, cc j n1 pp-f n1, vbz pc-acp vvi d j n1, vvn p-acp np1, dt ord n1 pp-f dt n1, p-acp r-crq d n2 av pc-acp vbi vvn, vmd vbi vvn,
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and they that had eyes might see. But of this light there is no occasion to speake in this place;
and they that had eyes might see. But of this Light there is no occasion to speak in this place;
cc pns32 cst vhd n2 vmd vvi. p-acp pp-f d n1 pc-acp vbz dx n1 pc-acp vvi p-acp d n1;
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neither was it in the Messiah, and it is common to all creatures, that can see, as well as to men.
neither was it in the Messiah, and it is Common to all creatures, that can see, as well as to men.
dx vbds pn31 p-acp dt np1, cc pn31 vbz j p-acp d n2, cst vmb vvi, c-acp av c-acp p-acp n2.
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From this proper signification, the word is applyed, by a certaine resemblance, to note out the instructing,
From this proper signification, the word is applied, by a certain resemblance, to note out the instructing,
p-acp d j n1, dt n1 vbz vvd, p-acp dt j n1, pc-acp vvi av dt n-vvg,
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and teaching of the minde, which is as i• were inlightned with knowledge, whereby the vnderstanding is fitted to iudge of truth,
and teaching of the mind, which is as i• were enlightened with knowledge, whereby the understanding is fitted to judge of truth,
cc vvg pp-f dt n1, r-crq vbz p-acp n1 vbdr vvn p-acp n1, c-crq dt n1 vbz vvn pc-acp vvi pp-f n1,
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as the bodily eye, discerneth colours. This our Sauiour himselfe decleares. both for the proper and figuratiue vse of the word.
as the bodily eye, discerneth colours. This our Saviour himself decleares. both for the proper and figurative use of the word.
c-acp dt j n1, vvz n2. d po12 n1 px31 vvz. av-d p-acp dt j cc j n1 pp-f dt n1.
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I thinke it is not amisse to recite the place at large.
I think it is not amiss to recite the place At large.
pns11 vvb pn31 vbz xx av pc-acp vvi dt n1 p-acp j.
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The light of the bodie (sayeth hee) is the eye. Not as the fountaine, The Light of the body (Saith he) is the eye. Not as the fountain,
dt n1 pp-f dt n1 (vvz pns31) vbz dt n1. xx c-acp dt n1,
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or spring of light, but as the pipe, which receiues, and conueyes it to the vse of the body.
or spring of Light, but as the pipe, which receives, and conveys it to the use of the body.
cc n1 pp-f j, p-acp p-acp dt n1, r-crq vvz, cc vvz pn31 p-acp dt n1 pp-f dt n1.
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Therefore, when thine eye is single, then is they whole bodie light. Therefore, when thine eye is single, then is they Whole body Light.
av, c-crq po21 n1 vbz j, av vbz pns32 j-jn n1 n1.
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As the water, that is taken out of the Well, where it ariseth pure, and cleane, is so brought to the Cisterne,
As the water, that is taken out of the Well, where it arises pure, and clean, is so brought to the Cistern,
p-acp dt n1, cst vbz vvn av pp-f dt av, c-crq pn31 vvz j, cc av-j, vbz av vvn p-acp dt n1,
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if the pipe bee sweete, and without filth:
if the pipe be sweet, and without filth:
cs dt n1 vbb j, cc p-acp n1:
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so if the eye bee not dimd, nor tainted with any euill humor, the whole body receiues the light,
so if the eye be not dimmed, nor tainted with any evil humour, the Whole body receives the Light,
av cs dt n1 vbb xx vvn, ccx vvn p-acp d j-jn n1, dt j-jn n1 vvz dt n1,
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as it is bright, and cleare.
as it is bright, and clear.
c-acp pn31 vbz j, cc j.
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But if thine eye bee euill (sayth the text) then the body is darke. But if thine eye be evil (say the text) then the body is dark.
cc-acp cs po21 n1 vbi j-jn (vvz dt n1) av dt n1 vbz j.
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A bad sight changeth light into darkenesse, or at the least discernes not the brightnesse of it.
A bad sighed changes Light into darkness, or At the least discerns not the brightness of it.
dt j n1 vvz n1 p-acp n1, cc p-acp dt av-ds vvz xx dt n1 pp-f pn31.
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Take heede therefore (sayth Christ) that the light which is in thee, bee not darkened. Take heed Therefore (say christ) that the Light which is in thee, be not darkened.
vvb n1 av (vvz np1) d dt n1 r-crq vbz p-acp pno21, vbb xx vvn.
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What is the light, that is in a man, but the vnderstanding? Therefore also it is often called by the name of eyes.
What is the Light, that is in a man, but the understanding? Therefore also it is often called by the name of eyes.
q-crq vbz dt n1, cst vbz p-acp dt n1, cc-acp dt n1? av av pn31 vbz av vvn p-acp dt n1 pp-f n2.
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The Commandement of the Lord is pure, and giueth light vnto the eyes. The Sunne inlightens the eyes of the body: The Commandment of the Lord is pure, and gives Light unto the eyes. The Sun inlightens the eyes of the body:
dt n1 pp-f dt n1 vbz j, cc vvz n1 p-acp dt n2. dt n1 vvz dt n2 pp-f dt n1:
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but the knowledge of the wil of God is that which maketh the vnderstāding see.
but the knowledge of the will of God is that which makes the understanding see.
cc-acp dt n1 pp-f dt n1 pp-f np1 vbz d r-crq vvz dt n1 vvb.
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Open mineeies (saith the Prophet) that I may see the wonders of thy law. Open mineeies (Says the Prophet) that I may see the wonders of thy law.
vvb zz (vvz dt n1) d pns11 vmb vvi dt n2 pp-f po21 n1.
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That the eyes of your vnderstanding may be lightned ( sayth the Apostle) that yee may knowe, what is the hope of his calling. That the eyes of your understanding may be lightened (say the Apostle) that ye may know, what is the hope of his calling.
cst dt n2 pp-f po22 n1 vmb vbi vvn (vvz dt n1) cst pn22 vmb vvi, q-crq vbz dt n1 pp-f po31 n-vvg.
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This is that, the Iewes commonly bragd of, though falsely, That they were guides of the blinde, alight to them which are in darkenes:
This is that, the Iewes commonly bragd of, though falsely, That they were guides of the blind, alight to them which Are in darkness:
d vbz d, dt np2 av-j vvn pp-f, c-acp av-j, cst pns32 vbdr n2 pp-f dt j, vvb p-acp pno32 r-crq vbr p-acp n1:
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namely, in the darknesse of igno•ance, not vndestanding the true way of righteousnes.
namely, in the darkness of igno•ance, not understanding the true Way of righteousness.
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Now this light, by which the vnderstanding is inabled to knowe, and iudge, is of two kindes;
Now this Light, by which the understanding is enabled to know, and judge, is of two Kinds;
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naturall or supernatural, which we also call spirituall. The naturall light, is that, which we haue from God, by nature;
natural or supernatural, which we also call spiritual. The natural Light, is that, which we have from God, by nature;
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either bred in vs with reason, or gotten by reading, hearing, obseruation, studying, and such other meanes.
either bred in us with reason, or got by reading, hearing, observation, studying, and such other means.
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Of this speakes the wise King;
Of this speaks the wise King;
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I gaue heart (sayth hee) to search, and finde out wisedome by all things, that are done vnder the heauen. I gave heart (say he) to search, and find out Wisdom by all things, that Are done under the heaven.
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This is that wisedome of the Aegyptians, wherein Moses was learned. The supernatural light, is that knowledge of matters concerning euerlasting life, which wee receiue frō God in the scriptures,
This is that Wisdom of the egyptians, wherein Moses was learned. The supernatural Light, is that knowledge of matters Concerning everlasting life, which we receive from God in the Scriptures,
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or by the ministery of men, according to the trueth therein reuealed.
or by the Ministry of men, according to the truth therein revealed.
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We speak e the wisedome of God in a mysterie (sayth the Apostle) euen the hidden wisedome, which God had determined, We speak e the Wisdom of God in a mystery (say the Apostle) even the hidden Wisdom, which God had determined,
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before the world, to our glory. before the world, to our glory.
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These are the treasures of wisdome, and knowledge, al which the Apostle saith, are hidin Christ, who hath sent his Apostles and Ministers, To make cleere vnto all men, (as Saint Paul sayth) what the fellowship of the mysterie is, which from the beginning of the world, hath beene hid in God, who hath created all thinges by Iesus Christ;
These Are the treasures of Wisdom, and knowledge, all which the Apostle Says, Are hidin christ, who hath sent his Apostles and Ministers, To make clear unto all men, (as Saint Paul say) what the fellowship of the mystery is, which from the beginning of the world, hath been hid in God, who hath created all things by Iesus christ;
d vbr dt n2 pp-f n1, cc n1, d r-crq dt n1 vvz, vbr n1 np1, r-crq vhz vvn po31 n2 cc n2, pc-acp vvi j p-acp d n2, (c-acp n1 np1 vvz) r-crq dt n1 pp-f dt n1 vbz, r-crq p-acp dt n-vvg pp-f dt n1, vhz vbn vvn p-acp np1, r-crq vhz vvn d n2 p-acp np1 np1;
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to the intent, that now vnto principalities and powers in heauenly places might be knowne, by the Church, the manifold wisdom of God. to the intent, that now unto principalities and Powers in heavenly places might be known, by the Church, the manifold Wisdom of God.
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These are the two kindes of light whereby the vnderstanding of man is inlightned, and instructed.
These Are the two Kinds of Light whereby the understanding of man is enlightened, and instructed.
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The questiō is, whether of these two, the holy Ghost meaneth in this place. A question easie to bee aunswered, will some man say.
The question is, whither of these two, the holy Ghost means in this place. A question easy to be answered, will Some man say.
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For seeing it was proued, that by life in the former part of the verse, not the naturall,
For seeing it was proved, that by life in the former part of the verse, not the natural,
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but the supernaturall life was signified;
but the supernatural life was signified;
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who can doubt but the light in this later part, is of the same nature? It is so, doubtlesse;
who can doubt but the Light in this later part, is of the same nature? It is so, doubtless;
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and therefore wee shall neede to stand the lesse while, vpon the proofe thereof.
and Therefore we shall need to stand the less while, upon the proof thereof.
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Yet because it is (for the most parte) otherwise vnderstood, and that one especiall ground of interpreting that life, to bee the supernaturall,
Yet Because it is (for the most part) otherwise understood, and that one especial ground of interpreting that life, to be the supernatural,
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or spirituall life, was fetcht out of this place;
or spiritual life, was fetched out of this place;
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I thinke it will not bee amisse to say somewhat, for the better clearing of the matter.
I think it will not be amiss to say somewhat, for the better clearing of the matter.
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First then, the light, here spoken of, must bee conceiued to bee such, as the Scripture otherwhere ordinarily signifieth by the same word.
First then, the Light, Here spoken of, must be conceived to be such, as the Scripture otherwhere ordinarily signifies by the same word.
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For it were strange, and against reason, to giue the worde such a sense, in this place,
For it were strange, and against reason, to give the word such a sense, in this place,
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as it hath not any where else in the whole volume of the Bible.
as it hath not any where Else in the Whole volume of the bible.
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I denye not, but it is possible, that some one place may haue a word in such a meaning,
I deny not, but it is possible, that Some one place may have a word in such a meaning,
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as is not elsewhere to bee found.
as is not elsewhere to be found.
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But this I say, that hee, which will aduenture vpon any such vnvsuall, and rare exposition, had neede bee sure, that the place will not admitany ordinarie interpretation of the word. Here is no such necessitie.
But this I say, that he, which will adventure upon any such unusual, and rare exposition, had need be sure, that the place will not admitany ordinary Interpretation of the word. Here is no such necessity.
p-acp d pns11 vvb, cst pns31, r-crq vmb vvi p-acp d d j, cc j n1, vhd n1 vbi j, cst dt n1 vmb xx n1 j n1 pp-f dt n1. av vbz dx d n1.
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All things are agreeable to the Euangelists purpose, and circumstances of the text, if wee take the word light in that sense, which it commonly beares euerie where in the Scripture.
All things Are agreeable to the Evangelists purpose, and Circumstances of the text, if we take the word Light in that sense, which it commonly bears every where in the Scripture.
av-d n2 vbr j p-acp dt n2 vvb, cc n2 pp-f dt n1, cs pns12 vvb dt n1 j p-acp d n1, r-crq pn31 av-j vvz d c-crq p-acp dt n1.
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Let vs inquire then, how it is ordinarily taken.
Let us inquire then, how it is ordinarily taken.
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Surely, for that supernaturall light, which the Lord reuealeth, for the making knowne of the meanes, whereby hee hath appointed to bring vs to saluation.
Surely, for that supernatural Light, which the Lord Revealeth, for the making known of the means, whereby he hath appointed to bring us to salvation.
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It were too much to recite all. I will name some principall places, by which you may iudge of the rest.
It were too much to recite all. I will name Some principal places, by which you may judge of the rest.
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With thee is the well of life (sayth the Prophet) and in thy light shall wee see light: With thee is the well of life (say the Prophet) and in thy Light shall we see Light:
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Life, and light both in one verse, both of one nature, both supernaturall. Send out thy light & thy truth, let them leade me.
Life, and Light both in one verse, both of one nature, both supernatural. Send out thy Light & thy truth, let them lead me.
n1, cc n1 av-d p-acp crd n1, d pp-f crd n1, d j. vvb av po21 n1 cc po21 n1, vvb pno32 vvi pno11.
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The light of nature, is neuer called the light of God: the truth of God is that, which himselfe hath reuealed by his word.
The Light of nature, is never called the Light of God: the truth of God is that, which himself hath revealed by his word.
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But what doe I expounding it? The next wordes put the matter out of doubt.
But what do I expounding it? The next words put the matter out of doubt.
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Let them bring mee vnto thy holy Mountaine, and to thy Tabernacle. Let them bring me unto thy holy Mountain, and to thy Tabernacle.
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Can naturall wisedome guide vs thither? Canne the light of humane learning shew vs that way? The world in the wisedome of God knew not God by wisedome.
Can natural Wisdom guide us thither? Can the Light of humane learning show us that Way? The world in the Wisdom of God knew not God by Wisdom.
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It is the word of God, that is a lanterne to our feete, and a light to our pathes.
It is the word of God, that is a lantern to our feet, and a Light to our paths.
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Salomen beares witnesse to the same truth. The commaundement is a lanterne, and instruction a light. Salomen bears witness to the same truth. The Commandment is a lantern, and instruction a Light.
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Therefore doth the Prophet Esay exhort the Israelites, to walke in the light of the Lord.
Therefore does the Prophet Isaiah exhort the Israelites, to walk in the Light of the Lord.
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And in another place he comes neerer to the light, that Saint Iohn in this place holds out vnto vs. Arise O Ierusalem, (sayth hee) be bright: for thy light is come,
And in Another place he comes nearer to the Light, that Saint John in this place holds out unto us Arise Oh Ierusalem, (say he) be bright: for thy Light is come,
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and the glory of the Lord is risen vpon thee. For beholde, darkenesse shall couer the earth, and grosse darkenesse the people:
and the glory of the Lord is risen upon thee. For behold, darkness shall cover the earth, and gross darkness the people:
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but the Lord shall arise vpon thee.
but the Lord shall arise upon thee.
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And his glorie shall be seene vpon thee And the gentiles shall walke in thy light,
And his glory shall be seen upon thee And the Gentiles shall walk in thy Light,
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and Kings at the brightnesse of thy rising vp. and Kings At the brightness of thy rising up.
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What is this darkenesse, but the ignorance of the way to saluation? What the light,
What is this darkness, but the ignorance of the Way to salvation? What the Light,
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but the manifesting, and shewing of that way, by the ministrie of the Gospell? The people, that walked in darkenesse, haue seene great light;
but the manifesting, and showing of that Way, by the Ministry of the Gospel? The people, that walked in darkness, have seen great Light;
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they, that dwelt in the land of the shadowe of death, vpon them hath the light shined. they, that dwelled in the land of the shadow of death, upon them hath the Light shined.
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Which prophecy as the Euangelist sayth, was then fulfild, when our Sauiour preached the Gospell in Galilee.
Which prophecy as the Evangelist say, was then fulfilled, when our Saviour preached the Gospel in Galilee.
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Therefore also is hee himselfe called A light. A light to bee reuealed to the Gentiles.
Therefore also is he himself called A Light. A Light to be revealed to the Gentiles.
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And himselfe called his Apostles The light of the world. Yea, all Christians, truly inlightned by Iesus Christ, are called the children of of light.
And himself called his Apostles The Light of the world. Yea, all Christians, truly enlightened by Iesus christ, Are called the children of of Light.
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The children of this world ( saith Christ) are wiser in their generation, then the children of light. The children of this world (Says christ) Are Wiser in their generation, then the children of Light.
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To conclude God himselfe is said to be the father of lights, from whom euery good, and perfect gift commeth.
To conclude God himself is said to be the father of lights, from whom every good, and perfect gift comes.
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To be light, and that without all kinde of darknesse. To be Light, and that without all kind of darkness.
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God is light; and in him is no darknesse, Them, that beleeue, He hath called out of darknesse, into his maruelous light. God is Light; and in him is no darkness, Them, that believe, He hath called out of darkness, into his marvelous Light.
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But what stand I reciting so many particular places? The new Testament is full of the like.
But what stand I reciting so many particular places? The new Testament is full of the like.
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As for the other signification of the worde, that by light, natural reason or knowledge should be meant, I am certainly perswaded, that it is not once to be found in the whole course of the scripture.
As for the other signification of the word, that by Light, natural reason or knowledge should be meant, I am Certainly persuaded, that it is not once to be found in the Whole course of the scripture.
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What other proofe of this point shall I neede, then that they, which expound this place of such naturall light, can alleadge no text,
What other proof of this point shall I need, then that they, which expound this place of such natural Light, can allege no text,
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but one, that may seeme to make any thing for that purpose? And the most that can be gathered out of that too, is but a seeming, or shew;
but one, that may seem to make any thing for that purpose? And the most that can be gathered out of that too, is but a seeming, or show;
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Lordlift vp the light of thy countenance vpon vs, Who is so desirous to haue light, taken for reason, that he can thinke, the Prophet speaks of it in that place? He compares the wishes of worldly men, with the desires of the faithfull. Lordlift up the Light of thy countenance upon us, Who is so desirous to have Light, taken for reason, that he can think, the Prophet speaks of it in that place? He compares the wishes of worldly men, with the Desires of the faithful.
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Many say, who will shew vs any good? Who will teach v• how we may gather goods? But what doe the godly pray for? That the Lord would giue them an increase of humane wisedome? Indeede this praier had not bin vnfit for a Philosopher, who knew nothing better,Many say, who will show us any good? Who will teach v• how we may gather goods? But what do the godly prey for? That the Lord would give them an increase of humane Wisdom? Indeed this prayer had not been unfit for a Philosopher, who knew nothing better,
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nor esteemed any thing more, then such manner of knowledge.
nor esteemed any thing more, then such manner of knowledge.
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But the thoughts of Gods children are raised higher, and their happinesse is of an other kinde.
But the thoughts of God's children Are raised higher, and their happiness is of an other kind.
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The knowledge, and fauour of GOD, are the matters, they labour for. That is the light, which they would haue to shine vpon them, and in them;
The knowledge, and favour of GOD, Are the matters, they labour for. That is the Light, which they would have to shine upon them, and in them;
dt n1, cc n1 pp-f np1, vbr dt n2, pns32 vvb p-acp. cst vbz dt n1, r-crq pns32 vmd vhi pc-acp vvi p-acp pno32, cc p-acp pno32;
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without which they account themselues to bee in palpable darknesse, though they had more knowledge of all other matters,
without which they account themselves to be in palpable darkness, though they had more knowledge of all other matters,
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then al men in the world beside. This was fit to bee opposed to the vaine wishes of carnall worldlings.
then all men in the world beside. This was fit to be opposed to the vain wishes of carnal worldlings.
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If then the worde be ordinarily taken for supernaturall, or spirituall light, seldome or neuer for the naturall light of reason, and humane knowledge;
If then the word be ordinarily taken for supernatural, or spiritual Light, seldom or never for the natural Light of reason, and humane knowledge;
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how should wee vnderstand it, in this place, but according to the generall vse of it in the scripture,
how should we understand it, in this place, but according to the general use of it in the scripture,
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for that light which we receiue from God by reuelation? Whereof that wee may be the better perswaded;
for that Light which we receive from God by Revelation? Whereof that we may be the better persuaded;
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let vs consider the signification of the worde, as it is commonly vsed by this writer.
let us Consider the signification of the word, as it is commonly used by this writer.
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This is condemnation, that light is come into the world, and men loued darknesse rather then light. This is condemnation, that Light is come into the world, and men loved darkness rather then Light.
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So in the two next verses. What is this light? not naturall reason, nor any knowledge obteined by it; but the mysterie of redemption;
So in the two next Verses. What is this Light? not natural reason, nor any knowledge obtained by it; but the mystery of redemption;
av p-acp dt crd ord n2. q-crq vbz d n1? xx j n1, ccx d n1 vvn p-acp pn31; cc-acp dt n1 pp-f n1;
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which carnall men cannot fancie, because it ouerthrowes all opinion of any goodnes in man. Let vs goe forward.
which carnal men cannot fancy, Because it overthrows all opinion of any Goodness in man. Let us go forward.
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Iohn (saith Christ) was a burning, and a shining candle. John (Says christ) was a burning, and a shining candle.
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Not for any extraordinary knowledge in humane learning, whereof he was vtterly voide, as his bringing vp shews;
Not for any extraordinary knowledge in humane learning, whereof he was utterly void, as his bringing up shows;
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but for his innocēt life & preaching of the Messiah, of whom (as our Euangelist saith) he came to beare witnesse:
but for his innocent life & preaching of the Messiah, of whom (as our Evangelist Says) he Come to bear witness:
cc-acp p-acp po31 j-jn n1 cc vvg pp-f dt np1, pp-f r-crq (c-acp po12 np1 vvz) pns31 vvd pc-acp vvi n1:
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and that was the light, wherein, as it followeth, the Iewes for a season would haue reioic•d;
and that was the Light, wherein, as it follows, the Iewes for a season would have reioic•d;
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namely in taking him for the promised seed sent from heauen, for their deliuerance, as it appeareth in this first chapter.
namely in taking him for the promised seed sent from heaven, for their deliverance, as it appears in this First chapter.
av p-acp vvg pno31 p-acp dt j-vvn n1 vvn p-acp n1, p-acp po32 n1, p-acp pn31 vvz p-acp d ord n1.
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I am the light of the world saith our Sauiour. As long as I am in the world, I am the light of the world. I am the Light of the world Says our Saviour. As long as I am in the world, I am the Light of the world.
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What? To shew them the way to the wisdome of this world? No such matter.
What? To show them the Way to the Wisdom of this world? No such matter.
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The things, that our Sauiour declared, were hid from the wise, and men of vnderstanding, and reuealed to the simple, that had no learning.
The things, that our Saviour declared, were hid from the wise, and men of understanding, and revealed to the simple, that had no learning.
dt n2, cst po12 n1 vvn, vbdr vvn p-acp dt j, cc n2 pp-f n1, cc vvd p-acp dt j, cst vhd dx n1.
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I will not weary you too much with turning your books, or stuffing your memories:
I will not weary you too much with turning your books, or stuffing your memories:
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looke ouer the whole Gospell, & the Epistles of this Euangelist, & Apostle, at your leasure;
look over the Whole Gospel, & the Epistles of this Evangelist, & Apostle, At your leisure;
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you shal neuer find the word otherwise vsed, vnless perhaps once or twice, for the outward light of the sunne, or a torch, or candle.
you shall never find the word otherwise used, unless perhaps once or twice, for the outward Light of the sun, or a torch, or candle.
pn22 vmb av-x vvi dt n1 av vvn, cs av a-acp cc av, p-acp dt j n1 pp-f dt n1, cc dt n1, cc n1.
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Whom may not these obseruations suffice? If need be, there is yet more proofe left,
Whom may not these observations suffice? If need be, there is yet more proof left,
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and somwhat more direct, if any thing can be more direct, to the place in question.
and somewhat more Direct, if any thing can be more Direct, to the place in question.
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For Saint Iohn proceeds to expound that, he had said, of the light, Iohn the Baptist came to beare witnesse of the light Of what light,
For Saint John proceeds to expound that, he had said, of the Light, John the Baptist Come to bear witness of the Light Of what Light,
p-acp n1 np1 vvz pc-acp vvi d, pns31 vhd vvn, pp-f dt n1, np1 dt n1 vvd pc-acp vvi n1 pp-f dt n1 pp-f r-crq n1,
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but that which was mentioned presently before? And what light was that? The supernatural light, which is not to be seene with the eies of the body, not vnderstood by the discourse of reason,
but that which was mentioned presently before? And what Light was that? The supernatural Light, which is not to be seen with the eyes of the body, not understood by the discourse of reason,
cc-acp cst r-crq vbds vvn av-j a-acp? cc q-crq n1 vbds d? dt j n1, r-crq vbz xx pc-acp vbi vvn p-acp dt n2 pp-f dt n1, xx vvn p-acp dt n1 pp-f n1,
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but beleeued by the vertue of faith.
but believed by the virtue of faith.
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He came for a witnesse, to beare witnesse of the light, that all men through him might beleeue. He Come for a witness, to bear witness of the Light, that all men through him might believe.
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Beleeue what? While yee haue light, beleeue in the light, that yee may bee the children of the light.
Believe what? While ye have Light, believe in the Light, that ye may be the children of the Light.
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Is it not as cleere as the sunne-shi•e, that the light Saint Iohn speakes of, is neither the sunne nor naturall reason;
Is it not as clear as the sunne-shi•e, that the Light Saint John speaks of, is neither the sun nor natural reason;
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but more excellent, and glorious then either of these in their greatest height and perfection? Shall I goe yet one step furder? Follow me, I pray you a little way,
but more excellent, and glorious then either of these in their greatest height and perfection? Shall I go yet one step further? Follow me, I pray you a little Way,
cc-acp av-dc j, cc j cs d pp-f d p-acp po32 js n1 cc n1? vmb pns11 vvi av crd n1 jc? vvb pno11, pns11 vvb pn22 dt j n1,
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and I shall bring you, where you may rest your selues after this long trauell.
and I shall bring you, where you may rest your selves After this long travel.
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Where may that be? but in the same signification of light, which before, I gaue in particular of the life, that was affirmed to be in Christ.
Where may that be? but in the same signification of Light, which before, I gave in particular of the life, that was affirmed to be in christ.
q-crq vmb d vbi? cc-acp p-acp dt d n1 pp-f n1, r-crq a-acp, pns11 vvd p-acp j pp-f dt n1, cst vbds vvn pc-acp vbi p-acp np1.
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The life of grace or sanctification, which is the fountaine of holines in vs, appears euidently in the light of our conuersation.
The life of grace or sanctification, which is the fountain of holiness in us, appears evidently in the Light of our Conversation.
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God is light, and in him is no darknes. If wee say that wee haue fellowship with him, and walke in darknes, wee lye, and doe not truely.
God is Light, and in him is no darkness. If we say that we have fellowship with him, and walk in darkness, we lie, and do not truly.
np1 vbz j, cc p-acp pno31 vbz dx n1. cs pns12 vvb cst pns12 vhb n1 p-acp pno31, cc vvb p-acp n1, pns12 vvb, cc vdb xx av-j.
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But if we walk in the light as hee is in the light, wee haue fellowship one with an other,
But if we walk in the Light as he is in the Light, we have fellowship one with an other,
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and the bloud of IESVS CHRIST his Sonne cleanseth vs from all our sinnes. and the blood of JESUS CHRIST his Son Cleanseth us from all our Sins.
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Would you see thi more particularly? For the enlightning of the vnderstanding, call to mind that the Apostle Saint Paul, labouring to draw the Heathen out of their ignorance, to the knowledge of GOD to their saluation, tells them that hee was sent to open their eyes, that they may turne from darknesse to light.
Would you see thy more particularly? For the enlightening of the understanding, call to mind that the Apostle Saint Paul, labouring to draw the Heathen out of their ignorance, to the knowledge of GOD to their salvation, tells them that he was sent to open their eyes, that they may turn from darkness to Light.
vmd pn22 vvb po21 n1 av-j? p-acp dt n1 pp-f dt n1, vvb p-acp n1 cst dt n1 n1 np1, vvg pc-acp vvi dt j-jn av pp-f po32 n1, p-acp dt n1 pp-f np1 p-acp po32 n1, vvz pno32 cst pns31 vbds vvn pc-acp vvi po32 n2, cst pns32 vmb vvb p-acp n1 pc-acp vvi.
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The reforming of the flection is signified by the same kinde of speech. Yee were once darknesse, but are now light in the Lord:
The reforming of the flection is signified by the same kind of speech. Ye were once darkness, but Are now Light in the Lord:
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Walk as the children of light. So is the out ward conuersation also. The night is past, and the days is at band:
Walk as the children of Light. So is the out ward Conversation also. The night is past, and the days is At band:
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Let vs therefore cast away the workes of darknesse, and put vpon vs the armour of life:
Let us Therefore cast away the works of darkness, and put upon us the armour of life:
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So that wee walke honestly as in the day: not in gluttonie and drunkennesse, neither in Chambering and wantonnesse, nor in strife and enuying.
So that we walk honestly as in the day: not in gluttony and Drunkenness, neither in Chambering and wantonness, nor in strife and envying.
av cst pns12 vvb av-j a-acp p-acp dt n1: xx p-acp n1 cc n1, av-dx p-acp vvg cc n1, ccx p-acp n1 cc vvg.
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But eut you on the Lord Iesus Christ, and take no thought for the slesh, to fullfill the Iusts thereof. But eut you on the Lord Iesus christ, and take no Thought for the slesh, to fulfil the Jousts thereof.
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I confesse, the life of glory in heauen is not so plainely exprest by the name of light; yet both God is said to dwell in light, which no man may come vnto: and the place of torment is called darknesse;
I confess, the life of glory in heaven is not so plainly expressed by the name of Light; yet both God is said to dwell in Light, which no man may come unto: and the place of torment is called darkness;
pns11 vvb, dt n1 pp-f n1 p-acp n1 vbz xx av av-j vvn p-acp dt n1 pp-f j; av d np1 vbz vvn pc-acp vvi p-acp n1, r-crq dx n1 vmb vvi p-acp: cc dt n1 pp-f n1 vbz vvn n1;
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whereby wee are giuen to vnderstand, that the contrarie to is light, and brightnes. The children of the kingdome shall be cast out into vtter darknesse.
whereby we Are given to understand, that the contrary to is Light, and brightness. The children of the Kingdom shall be cast out into utter darkness.
c-crq pns12 vbr vvn pc-acp vvi, cst dt j-jn pc-acp vbz j, cc n1. dt n2 pp-f dt n1 vmb vbi vvn av p-acp j n1.
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They are wandring starres (saith the Apostle Iude, of certaine wicked men) to whom is reserued the blacknesse of darknesse for euer. They Are wandering Stars (Says the Apostle Iude, of certain wicked men) to whom is reserved the blackness of darkness for ever.
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And this may suffice to shew, that by light in this place supernaturall light, and not naturall light is signified. And this may suffice to show, that by Light in this place supernatural Light, and not natural Light is signified.
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Which being granted, we may by it discerne, why it is called the light of men; which was the second thing to bee considered in this point.
Which being granted, we may by it discern, why it is called the Light of men; which was the second thing to be considered in this point.
r-crq vbg vvn, pns12 vmb p-acp pn31 vvi, c-crq pn31 vbz vvn dt n1 pp-f n2; r-crq vbds dt ord n1 pc-acp vbi vvn p-acp d n1.
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They, that by light vnderstand naturall reason, can giue no sufficient satisfaction, why the Euangelist should make mention of men, rather then of Angels;
They, that by Light understand natural reason, can give no sufficient satisfaction, why the Evangelist should make mention of men, rather then of Angels;
pns32, cst p-acp n1 vvi j n1, vmb vvi dx j n1, c-crq dt np1 vmd vvi n1 pp-f n2, av-c cs pp-f n2;
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who are furnisht with that vertue, no lesse, if not more, then men. Expound it of supernaturall light, and the reason is euident.
who Are furnished with that virtue, no less, if not more, then men. Expound it of supernatural Light, and the reason is evident.
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For the redemption, which is by Christ, is proper to men, and belongeth not to the Angels;
For the redemption, which is by christ, is proper to men, and belongeth not to the Angels;
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who (as S. Peter teacheth vs) are east downe into hell, and deliuered into chaines of darkenesse, to bee kept vnto damnation,
who (as S. Peter Teaches us) Are east down into hell, and Delivered into chains of darkness, to be kept unto damnation,
q-crq (c-acp np1 np1 vvz pno12) vbr n1 a-acp p-acp n1, cc vvd p-acp n2 pp-f n1, pc-acp vbi vvn p-acp n1,
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namely vnto the iudgement of the great day. To Abraham, and his seed were the promises made. Not to the Angels. namely unto the judgement of the great day. To Abraham, and his seed were the promises made. Not to the Angels.
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For he in no sort tooke the Angels, but he tooke the seede of Abraham. For he in no sort took the Angels, but he took the seed of Abraham.
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Therefore is he called the light of men, not of Angels, nor any other creatures, who haue no need,
Therefore is he called the Light of men, not of Angels, nor any other creatures, who have no need,
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or no part of the spirituall life, and light, which is by, and in him. Looke not, that I should magnifie the mercy of God toward mankind, in this respect;
or no part of the spiritual life, and Light, which is by, and in him. Look not, that I should magnify the mercy of God towards mankind, in this respect;
cc dx n1 pp-f dt j n1, cc n1, r-crq vbz p-acp, cc p-acp pno31. n1 xx, cst pns11 vmd vvi dt n1 pp-f np1 p-acp n1, p-acp d n1;
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or so much as put you in minde, how infinitely wee are all beholding to his Maiestie,
or so much as put you in mind, how infinitely we Are all beholding to his Majesty,
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for so vnspeakeable, and vndeserued a fauour. Of that in due place: as yet wee haue but searched out the true sense of the words.
for so unspeakable, and undeserved a favour. Of that in due place: as yet we have but searched out the true sense of the words.
c-acp av j, cc j-vvn-u dt n1. pp-f d p-acp j-jn n1: c-acp av pns12 vhb cc-acp vvd av dt j n1 pp-f dt n2.
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From which, I passe now to deliuer the Euangelists meaning, conteined in them. And that life was the light of men.
From which, I pass now to deliver the Evangelists meaning, contained in them. And that life was the Light of men.
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What is it, that the holy Ghost would teach vs, by this kinde of speech? Doubtless, either hee sets out the benefits, wee reape by our Sauiour, in an other particular;
What is it, that the holy Ghost would teach us, by this kind of speech? Doubtless, either he sets out the benefits, we reap by our Saviour, in an other particular;
q-crq vbz pn31, cst dt j n1 vmd vvi pno12, p-acp d n1 pp-f n1? av-j, av-d pns31 vvz av dt n2, pns12 vvb p-acp po12 n1, p-acp dt j-jn j;
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or els he intends to shew vs, how we come to the obteyning of them. I will speake shortly of both.
or Else he intends to show us, how we come to the obtaining of them. I will speak shortly of both.
cc av pns31 vvz pc-acp vvi pno12, c-crq pns12 vvb p-acp dt vvg pp-f pno32. pns11 vmb vvi av-j pp-f d.
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Life is the chiefest of all outward blessings;
Life is the chiefest of all outward blessings;
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as vpon which all the rest so farre depend, that without it, they cease to bee, What doth any man injoy in this world apperteining to his beeing,
as upon which all the rest so Far depend, that without it, they cease to be, What does any man enjoy in this world aPPERTAINING to his being,
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or well beeing here, which receiues not end with this present life? Health, wealth, friends, beauty, wisdome, learning, valour,
or well being Here, which receives not end with this present life? Health, wealth, Friends, beauty, Wisdom, learning, valour,
cc av vbg av, r-crq vvz xx vvi p-acp d j n1? n1, n1, n2, n1, n1, n1, n1,
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and whatsoeuer els belongeth to the comfort, or ornament of man, in this world, is bounded on euery side with the limits of this naturall life.
and whatsoever Else belongeth to the Comfort, or ornament of man, in this world, is bounded on every side with the Limits of this natural life.
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Therefore is the commandement of not killing set in the first place, of all matters that concerne ordinarie men;
Therefore is the Commandment of not killing Set in the First place, of all matters that concern ordinary men;
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because hee, that taketh away life, spoiles a man at one stroke, of all things appeartaining to this present world.
Because he, that Takes away life, spoils a man At one stroke, of all things appeartaining to this present world.
c-acp pns31, cst vvz av n1, vvz dt n1 p-acp crd n1, pp-f d n2 vvg p-acp d j n1.
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Yet many a man enjoyeth life, who hath little ioy of any thing in life;
Yet many a man Enjoyeth life, who hath little joy of any thing in life;
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and to speake according to the point in hand, who lackes a chiefe comfort of life, the sight either of bodie,
and to speak according to the point in hand, who lacks a chief Comfort of life, the sighed either of body,
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or of minde, or of both.
or of mind, or of both.
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Therefore although the Euangelist had told vs before, that life was in CHRIST, then which nothing is more excellent:
Therefore although the Evangelist had told us before, that life was in CHRIST, then which nothing is more excellent:
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yet hee truely conceiued, that a farther benefit might be added, namely light.
yet he truly conceived, that a farther benefit might be added, namely Light.
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So doth our Sauiour sometimes speake of himselfe, heaping vp as it were one bounty vpon an other,
So does our Saviour sometime speak of himself, heaping up as it were one bounty upon an other,
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and setting forth in diuers similitudes, the blessings wee receiue by beleefe in him. I am the way, the truth, and the life.
and setting forth in diverse Similitudes, the blessings we receive by belief in him. I am the Way, the truth, and the life.
cc vvg av p-acp j n2, dt n2 pns12 vvb p-acp n1 p-acp pno31. pns11 vbm dt n1, dt n1, cc dt n1.
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And in one place, to amplifie the greatnes of the blessing, hee ioineth light and life together.
And in one place, to amplify the greatness of the blessing, he Joineth Light and life together.
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I am the light of the world: I am the Light of the world:
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hee, that followeth & 8. 12. mee, shall not walke in darknesse, but shall haue the light of life. he, that follows & 8. 12. me, shall not walk in darkness, but shall have the Light of life.
pns31, cst vvz cc crd crd pno11, vmb xx vvi p-acp n1, cc-acp vmb vhi dt n1 pp-f n1.
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It is much to haue light, whereby a man may bee guided in his ordinarie course of trauarle;
It is much to have Light, whereby a man may be guided in his ordinary course of trauarle;
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and hee that wants it, wandring in the night, is in the danger of stumbling, and falling.
and he that Wants it, wandering in the night, is in the danger of stumbling, and falling.
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But it is a blessing aboue the conceit of man, to haue such a light held out vnto him,
But it is a blessing above the conceit of man, to have such a Light held out unto him,
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as shall direct him to euerlasting life: that shall not onely make him able to see the way, that lies before him,
as shall Direct him to everlasting life: that shall not only make him able to see the Way, that lies before him,
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but shall goe before him as a guide in the way, to the end of so happie a iourney.
but shall go before him as a guide in the Way, to the end of so happy a journey.
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This is that then, which Saint Iohn instructeth vs in, that our Sauiour Christ is not onely the fountaine of life, which streameth,
This is that then, which Saint John Instructeth us in, that our Saviour christ is not only the fountain of life, which streameth,
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and •ssueth forth to all them, that by faith cleaue vnto him;
and •ssueth forth to all them, that by faith cleave unto him;
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but that hee is also the light, that leades, and vsners vs as it were, into the palace of heauen.
but that he is also the Light, that leads, and vsners us as it were, into the palace of heaven.
cc-acp cst pns31 vbz av dt n1, cst vvz, cc n2 pno12 p-acp pn31 vbdr, p-acp dt n1 pp-f n1.
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Thou liuest in him, and by him:
Thou Livest in him, and by him:
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Thou hast thy vnderstanding inlightned with the true knowledge of God, and cleere sight of the certaine way to saluation.
Thou hast thy understanding enlightened with the true knowledge of God, and clear sighed of the certain Way to salvation.
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I can hardly stay my selfe from falling into some earnest exhortation, when I consider these wonderous blessings, that are to bee had in Christ.
I can hardly stay my self from falling into Some earnest exhortation, when I Consider these wondrous blessings, that Are to be had in christ.
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But I must of necessitie forbeare it, till I haue ended the exposition. Which may reasonably bee thus deliuered;
But I must of necessity forbear it, till I have ended the exposition. Which may reasonably be thus Delivered;
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that the Euangelist, in these words, giues vs to vnderstand, that the life, which hee said was in CHRIST, is conueyed to men, by a certaine inlightning of them, with the sauing knowledge of GOD in CHRIST.
that the Evangelist, in these words, gives us to understand, that the life, which he said was in CHRIST, is conveyed to men, by a certain enlightening of them, with the Saving knowledge of GOD in CHRIST.
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As if hee should haue said, Whereas all men naturally are dead in sinne, and by reason of sinne, liable to eternall damnation;
As if he should have said, Whereas all men naturally Are dead in sin, and by reason of sin, liable to Eternal damnation;
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and also are farder ouerwhelmed with the mist of ignorance in darknesse, that they cannot discerne of the way, that leads to true happiness;
and also Are farther overwhelmed with the missed of ignorance in darkness, that they cannot discern of the Way, that leads to true happiness;
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He that first created the world, and all therein of nothing, hath taken a second paines to reuiue them, that are voide of life,
He that First created the world, and all therein of nothing, hath taken a second pains to revive them, that Are void of life,
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and to inlighten them, which are couered with darknesse; that as hee hath prouided meanes of life for them:
and to inlighten them, which Are covered with darkness; that as he hath provided means of life for them:
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so they may see, what those meanes are, and seeing attaine vnto them. So that whatsoeuer may bee needefull to the obtaining of euerlasting life;so they may see, what those means Are, and seeing attain unto them. So that whatsoever may be needful to the obtaining of everlasting life;
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all that, our Sauiour hath gratiously, a•d bountifully prouided. Art thou dead? In him is life.
all that, our Saviour hath graciously, a•d bountifully provided. Art thou dead? In him is life.
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Art thou ignorant that thou canst not descerne of the way to life? That life, which is in him, is the light of men.
Art thou ignorant that thou Canst not discern of the Way to life? That life, which is in him, is the Light of men.
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If hee had not brought the former, it would neuer haue come.
If he had not brought the former, it would never have come.
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If he had brought it, and not seconded that faucur with a farder kindnes, to make vs see our owne death,
If he had brought it, and not seconded that faucur with a farther kindness, to make us see our own death,
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and life in him, all had bin to no purpose.
and life in him, all had been to no purpose.
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For who will seeke for that, whereof (in his owne conceit) he hath no neede, not vse? who will spend his time about the seeking of that, which he hath no po•sibility to find,
For who will seek for that, whereof (in his own conceit) he hath no need, not use? who will spend his time about the seeking of that, which he hath no po•sibility to find,
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or ghesse at? Therefore although the maine blessing, & end of all, be life in Chr. yet the discouering of this life is so necessary that without it we should be neuer a whit the better for the other, thē we are for those riches,
or guess At? Therefore although the main blessing, & end of all, be life in Christ yet the discovering of this life is so necessary that without it we should be never a whit the better for the other, them we Are for those riches,
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& tresurs, which are hid in the fardest parts of the world, vnseen, & vnknown to vs.
& tresurs, which Are hid in the farthest parts of the world, unseen, & unknown to us
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Hence it is, that our Euangelist addes light to life; following the example of his Lord,
Hence it is, that our Evangelist adds Light to life; following the Exampl of his Lord,
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and maister, who makes so often, and so honorable mention of the light. This is condemnation, that light is come into the world,
and master, who makes so often, and so honourable mention of the Light. This is condemnation, that Light is come into the world,
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& men loued darknes better then light. Marke, I beseech you: the refusall of the light is the great cause of damnation to the world.& men loved darkness better then Light. Mark, I beseech you: the refusal of the Light is the great cause of damnation to the world.
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Therefore doth he exhort thē, To belecue in the light, while they haue the light.
Therefore does he exhort them, To belecue in the Light, while they have the Light.
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And least this same light should seeme vnto them a matter of small account, hee tells them, both that he himselfe is the light,
And lest this same Light should seem unto them a matter of small account, he tells them, both that he himself is the Light,
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and that they shall not alwaies haue it shining to them, as they had then, when perswaded them to make a right vse of it.
and that they shall not always have it shining to them, as they had then, when persuaded them to make a right use of it.
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I am (saith he) the light of the world; I am (Says he) the Light of the world;
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he that followeth mee, shall not walke in darknes, but shall haue the light of life:
he that follows me, shall not walk in darkness, but shall have the Light of life:
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As long as I am in the world, I am the light of the world: walk while yee haue light; least the darknes come vpon you.
As long as I am in the world, I am the Light of the world: walk while ye have Light; lest the darkness come upon you.
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For hee that walketh in the darke, knoweth not whither he goeth. For he that walks in the dark, Knoweth not whither he Goes.
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This is the commendation of the light, not much inferior to that of the life it selfe. This is the commendation of the Light, not much inferior to that of the life it self.
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For it little auailes a man to haue an earnest desire to go to any place,
For it little avails a man to have an earnest desire to go to any place,
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if he know not, nor can learne the way, that should bring him thither. The Athenians had an altar built, and dedicated to the vnknowne God.
if he know not, nor can Learn the Way, that should bring him thither. The Athenians had an altar built, and dedicated to the unknown God.
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Were they ought the better for it? They worshipt they knew not what: as our Sauiour saith of the Samaritans. The Apostle brings them light.
Were they ought the better for it? They worshipped they knew not what: as our Saviour Says of the Samaritans. The Apostle brings them Light.
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Whom you ignorantly worship, him I shew vnto you. But they loued darknes better then light, and so came not to life.Whom you ignorantly worship, him I show unto you. But they loved darkness better then Light, and so Come not to life.
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Now, that wee may not bee guiltie of the same sinne, and fall into the same damnation;
Now, that we may not be guilty of the same sin, and fallen into the same damnation;
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Let vs stirre vp our dead hearts, by the consideration of the doctrine herein deliuered. That life was the light of men:
Let us stir up our dead hearts, by the consideration of the Doctrine herein Delivered. That life was the Light of men:
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that is, according to the former exposition;
that is, according to the former exposition;
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The same worde or Messiah, that is the autor of life, is also the fountaine of light vnto vs. Without life, what are wee but dead carkasses? without light, what are we but blind beetles? Light without life can no more quicken vs,The same word or Messiah, that is the author of life, is also the fountain of Light unto us Without life, what Are we but dead carcases? without Light, what Are we but blind beetles? Light without life can no more quicken us,
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then the fish in the sea, or the beasts in the forrest nourish vs. Life without light can no more guide vs to happiness,
then the Fish in the sea, or the beasts in the forest nourish us Life without Light can no more guide us to happiness,
cs dt n1 p-acp dt n1, cc dt n2 p-acp dt n1 vvb pno12 n1 p-acp n1 vmb av-dx av-dc vvi pno12 p-acp n1,
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then a good appetite without meate feede vs. If either faile, neither auailes. But if that life be the light of men;
then a good appetite without meat feed us If either fail, neither avails. But if that life be the Light of men;
cs dt j n1 p-acp n1 vvb pno12 cs d vvb, dx n2. p-acp cs cst n1 vbb dt n1 pp-f n2;
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both the end and the way are ready for vs, and open to vs. Refine thy thoughts, to meditate on so high a fauour.
both the end and the Way Are ready for us, and open to us Refine thy thoughts, to meditate on so high a favour.
d dt n1 cc dt n1 vbr j p-acp pno12, cc vvi p-acp pno12 vvi po21 n2, pc-acp vvi p-acp av j dt n1.
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Inlarge thy heart, to conceiue so great a kindness.
Enlarge thy heart, to conceive so great a kindness.
vvb po21 n1, pc-acp vvi av j dt n1.
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Was it not enough for IESVS CHRIST to bring life into the world, but that hee must also light vs the way to finde it? Had it not bin more then extraordinary loue, to lay it before vs,
Was it not enough for JESUS CHRIST to bring life into the world, but that he must also Light us the Way to find it? Had it not been more then extraordinary love, to lay it before us,
vbds pn31 xx av-d p-acp np1 np1 pc-acp vvi n1 p-acp dt n1, cc-acp cst pns31 vmb av vvi pno12 dt n1 pc-acp vvi pn31? vhd pn31 xx vbn av-dc cs j n1, pc-acp vvi pn31 p-acp pno12,
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though hee had not as it were thrust, and forced it vpon vs? Must hee giue thee both meate to feede thee,
though he had not as it were thrust, and forced it upon us? Must he give thee both meat to feed thee,
cs pns31 vhd xx p-acp pn31 vbdr vvn, cc vvd pn31 p-acp pno12? vmb pns31 vvi pno21 d n1 pc-acp vvi pno21,
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and stomack to eat it? O incredible fauour! O more then admirable kindness! Hee offers thee life.
and stomach to eat it? O incredible favour! O more then admirable kindness! He offers thee life.
cc n1 pc-acp vvi pn31? sy j n1! sy av-dc cs j n1! pns31 vvz pno21 n1.
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Thou neither regardest it, nor seest it. I would we did not turne away our faces from it.
Thou neither regardest it, nor See it. I would we did not turn away our faces from it.
pns21 d vvd2 pn31, ccx vv2 pn31. pns11 vmd pns12 vdd xx vvi av po12 n2 p-acp pn31.
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He opens thine eyes, and makes thee see it.
He Opens thine eyes, and makes thee see it.
pns31 vvz po21 n2, cc vvz pno21 vvb pn31.
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Wilt thou shut them againe, and bee wilfully blind? S•y not in thy wretched vnthankfull heart;
Wilt thou shut them again, and be wilfully blind? S•y not in thy wretched unthankful heart;
vm2 pns21 vvi pno32 av, cc vbi av-j j? n1 xx p-acp po21 j j n1;
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Who will shew me the way to life? Behold, the autor of life spreads the beames of light round about thee.
Who will show me the Way to life? Behold, the author of life spreads the beams of Light round about thee.
q-crq vmb vvi pno11 dt n1 p-acp n1? vvb, dt n1 pp-f n1 vvz dt n2 pp-f n1 av-j p-acp pno21.
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The darknes is great, and thick; but the light doth pearce, and scatter it. There is nothing wanting but a willingnes to see.
The darkness is great, and thick; but the Light does pierce, and scatter it. There is nothing wanting but a willingness to see.
dt n1 vbz j, cc j; cc-acp dt n1 vdz vvi, cc vvi pn31. pc-acp vbz pix vvg p-acp dt n1 pc-acp vvi.
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What if it were farre off, that it could hardly bee discerned? Couldest thou reasonably excuse thy selfe, by a feare of ouer-strayning thy sight? It is life thou lookest at.
What if it were Far off, that it could hardly be discerned? Couldst thou reasonably excuse thy self, by a Fear of overstraining thy sighed? It is life thou Lookest At.
q-crq cs pn31 vbdr av-j a-acp, cst pn31 vmd av vbi vvn? vmd2 pns21 av-j vvi po21 n1, p-acp dt n1 pp-f vvg po21 n1? pn31 vbz n1 pns21 vv2 p-acp.
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If thou shouldest breake thine eye-strings with thy earnestness in looking, would any man say, it was not worth the venturing? It is better to goe blind into heauen,
If thou Shouldst break thine eyestrings with thy earnestness in looking, would any man say, it was not worth the venturing? It is better to go blind into heaven,
cs pns21 vmd2 vvi po21 n2 p-acp po21 n1 p-acp vvg, vmd d n1 vvb, pn31 vbds xx j dt n-vvg? pn31 vbz jc pc-acp vvi j p-acp n1,
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then hauing full sight of both eyes to be cast into hell fire.
then having full sighed of both eyes to be cast into hell fire.
av vhg j n1 pp-f d n2 pc-acp vbi vvn p-acp n1 n1.
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I was purposed to haue spent this exhortation in kindling, or inflaming our affection if I could, with the loue of him, that hath so carefully, gratiously, and bountifully prouided for vs:
I was purposed to have spent this exhortation in kindling, or Inflaming our affection if I could, with the love of him, that hath so carefully, graciously, and bountifully provided for us:
pns11 vbds vvn pc-acp vhi vvn d n1 p-acp vvg, cc vvg po12 n1 cs pns11 vmd, p-acp dt n1 pp-f pno31, cst vhz av av-j, av-j, cc av-j vvn p-acp pno12:
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and must I bee faine to bestow my time, and paines in perswading you to accept of so rare a courtesie? But what say I curtesie? Kindnes, fauour, loue, the most affectionate,
and must I be feign to bestow my time, and pains in persuading you to accept of so rare a courtesy? But what say I courtesy? Kindness, favour, love, the most affectionate,
cc vmb pns11 vbi j pc-acp vvi po11 n1, cc n2 p-acp vvg pn22 pc-acp vvi pp-f av j dt n1? p-acp q-crq vvb pns11 n1? n1, n1, n1, dt av-ds j,
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and forcible words, that can be deuised, are too cold, and weake, to signifie, I will not say to expresse such vnspeakable bounty.
and forcible words, that can be devised, Are too cold, and weak, to signify, I will not say to express such unspeakable bounty.
cc j n2, cst vmb vbi vvn, vbr av j-jn, cc j, pc-acp vvi, pns11 vmb xx vvi pc-acp vvi d j n1.
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But let vs make as light reckoning as possibly we can, of being inlightened.
But let us make as Light reckoning as possibly we can, of being enlightened.
p-acp vvb pno12 vvi p-acp j n-vvg a-acp av-j pns12 vmb, pp-f vbg vvn.
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Let vs account it a small fauour to see, that wee are guided in the way to happiness.
Let us account it a small favour to see, that we Are guided in the Way to happiness.
vvb pno12 vvi pn31 dt j n1 pc-acp vvi, cst pns12 vbr vvn p-acp dt n1 p-acp n1.
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Let vs despise the pleasure we may take, by knowing what wee haue escap't, and what wee shall come too.
Let us despise the pleasure we may take, by knowing what we have escaped, and what we shall come too.
vvb pno12 vvi dt n1 pns12 vmb vvi, p-acp vvg r-crq pns12 vhb vvn, cc r-crq pns12 vmb vvi av.
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At the least, though we care not to know our happiness, ver let vs not bee so senseless,
At the least, though we care not to know our happiness, ver let us not be so senseless,
p-acp dt ds, cs pns12 vvb xx pc-acp vvi po12 n1, fw-la vvb pno12 xx vbi av j,
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as not to care whether we be hap•ie, or no.
as not to care whither we be hap•ie, or no.
c-acp xx pc-acp vvi cs pns12 vbb j, cc uh-dx.
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The life, which we can not choose but desire, is not found, but by the light, which we looke not after.
The life, which we can not choose but desire, is not found, but by the Light, which we look not After.
dt n1, r-crq pns12 vmb xx vvi cc-acp vvb, vbz xx vvn, cc-acp p-acp dt n1, r-crq pns12 vvb xx a-acp.
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He that walkes in the darke knowes not whither he goes. Yet perhaps he may light vpon the place, hee seekes •or. O miserable hazard! He that walks in the dark knows not whither he Goes. Yet perhaps he may Light upon the place, he seeks •or. O miserable hazard!
pns31 cst vvz p-acp dt j vvz xx c-crq pns31 vvz. av av pns31 vmb vvi p-acp dt n1, pns31 vvz n1. sy j n1!
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will any man so aduenture his eternall saluation? How shall hee know it, when hee comes to it? Hee may ouer-shoote his Port. Hee may fall short of it.
will any man so adventure his Eternal salvation? How shall he know it, when he comes to it? He may overshoot his Port. He may fallen short of it.
vmb d n1 av vvi po31 j n1? q-crq vmb pns31 vvi pn31, c-crq pns31 vvz p-acp pn31? pns31 vmb j po31 n1 pns31 vmb vvi j pp-f pn31.
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Hee may bee caried captiue into samaria, while hee puzzles in the darke to beleger Dothan. Beside,
He may be carried captive into samaria, while he puzzles in the dark to beleger Dothan. Beside,
pns31 vmb vbi vvn j-jn p-acp fw-la, n1 pns31 vvz p-acp dt j pc-acp vvi np1. a-acp,
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if hee were sure to arriue at the place, hee goes for, he may haue exceeding much foule wether, that hee shall neuer know where is;
if he were sure to arrive At the place, he Goes for, he may have exceeding much foul weather, that he shall never know where is;
cs pns31 vbdr j pc-acp vvi p-acp dt n1, pns31 vvz p-acp, pns31 vmb vhi j-vvg av-d j n1, cst pns31 vmb av-x vvi q-crq vbz;
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nor beleeue that, which, at his first putting to Sea, hee seemed to bee assured of.
nor believe that, which, At his First putting to Sea, he seemed to be assured of.
ccx vvb cst, r-crq, p-acp po31 ord vvg p-acp n1, pns31 vvd pc-acp vbi vvn pp-f.
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If a man walke in the night (saith our Sauiour) hee stumbleth. Well, let all this bee nothing;If a man walk in the night (Says our Saviour) he stumbleth. Well, let all this be nothing;
cs dt n1 vvb p-acp dt n1 (vvz po12 n1) pns31 vvz. av, vvb d d vbb pix;
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though hee can be no wise man, that will beare such an aduenture, when he need not:
though he can be no wise man, that will bear such an adventure, when he need not:
cs pns31 vmb vbi dx j n1, cst vmb vvi d dt n1, c-crq pns31 vvb xx:
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But let it (as I said) be nothing. It is somthing to lose or misse of felicitie, and life;
But let it (as I said) be nothing. It is something to loose or miss of felicity, and life;
cc-acp vvb pn31 (c-acp pns11 vvd) vbi pix. pn31 vbz pi p-acp vvi cc vvi pp-f n1, cc n1;
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howsoeuer the danger of losing, or missing it may be thought a matter of small importance.
howsoever the danger of losing, or missing it may be Thought a matter of small importance.
c-acp dt n1 pp-f vvg, cc vvg pn31 vmb vbi vvn dt n1 pp-f j n1.
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So a man haue it at the last, it skills not perhaps how hardly, or slowly he come by it. Be it so.
So a man have it At the last, it skills not perhaps how hardly, or slowly he come by it. Be it so.
np1 dt n1 vhi pn31 p-acp dt ord, pn31 vvz xx av c-crq av, cc av-j pns31 vvn p-acp pn31. vbb pn31 av.
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But what if it will not bee had at all, without light? While ye haue light, beleeue in the light, that ye may be the children of the light.
But what if it will not be had At all, without Light? While you have Light, believe in the Light, that you may be the children of the Light.
p-acp q-crq cs pn31 vmb xx vbi vhn p-acp d, p-acp n1? cs pn22 vhb n1, vvb p-acp dt n1, cst pn22 vmb vbi dt n2 pp-f dt n1.
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Marke ye what he saies, that hath life in him? Ye must be children of the light, by beleeuing in the light;
Mark you what he Says, that hath life in him? You must be children of the Light, by believing in the Light;
vvb pn22 r-crq pns31 vvz, cst vhz n1 p-acp pno31? pn22 vmb vbi n2 pp-f dt n1, p-acp vvg p-acp dt n1;
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how shall that bee, if yee despise the light? Would you attaine to life? Take the light with you, that may shew you where it is, The first step to life, is turning from darknes to light.
how shall that be, if ye despise the Light? Would you attain to life? Take the Light with you, that may show you where it is, The First step to life, is turning from darkness to Light.
q-crq vmb d vbi, cs pn22 vvb dt n1? vmd pn22 vvi p-acp n1? vvb dt n1 p-acp pn22, cst vmb vvi pn22 c-crq pn31 vbz, dt ord n1 p-acp n1, vbz vvg p-acp n1 pc-acp vvi.
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The Lord sends the Apostle Paul to the Gē•ils, that by his ministery they may be brought •o life.
The Lord sends the Apostle Paul to the Gen•ils, that by his Ministry they may be brought •o life.
dt n1 vvz dt n1 np1 p-acp dt n2, cst p-acp po31 n1 pns32 vmb vbi vvn av n1.
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How is the course of this work described? He must open their eies, that they may turne from darknes to light,
How is the course of this work described? He must open their eyes, that they may turn from darkness to Light,
q-crq vbz dt n1 pp-f d n1 vvn? pns31 vmb vvb po32 n2, cst pns32 vmb vvi p-acp n1 pc-acp vvi,
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& from the power of Satan to God. While we are in darkness, we are also in the power of Satan;& from the power of Satan to God. While we Are in darkness, we Are also in the power of Satan;
cc p-acp dt n1 pp-f np1 p-acp np1. cs pns12 vbr p-acp n1, pns12 vbr av p-acp dt n1 pp-f np1;
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when we approche to God, we come out of darknes.
when we approach to God, we come out of darkness.
c-crq pns12 vvi p-acp np1, pns12 vvb av pp-f n1.
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After that, followes forgiuenes of sinnes; that is, life in this world, and in heritance among them, which are sanctisied by faith in Christ;
After that, follows forgiveness of Sins; that is, life in this world, and in heritance among them, which Are sanctisied by faith in christ;
p-acp d, vvz n1 pp-f n2; cst vbz, n1 p-acp d n1, cc p-acp n1 p-acp pno32, r-crq vbr j p-acp n1 p-acp np1;
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that is, glory in the world to come. Knowledge enters vs into the way of life;
that is, glory in the world to come. Knowledge enters us into the Way of life;
cst vbz, n1 p-acp dt n1 pc-acp vvi. n1 vvz pno12 p-acp dt n1 pp-f n1;
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faith settles our steps in it, that we neither turne aside out of it, nor run backward, whence we came.
faith settles our steps in it, that we neither turn aside out of it, nor run backward, whence we Come.
n1 vvz po12 n2 p-acp pn31, cst pns12 d vvb av av pp-f pn31, ccx vvb av-j, c-crq pns12 vvd.
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3710
He, that neuer sets foote in the way, can not goe forward in it. He, that knowes not, what is to be beleeued, can not beleeue.
He, that never sets foot in the Way, can not go forward in it. He, that knows not, what is to be believed, can not believe.
pns31, cst av-x vvz n1 p-acp dt n1, vmb xx vvi av-j p-acp pn31. pns31, cst vvz xx, q-crq vbz pc-acp vbi vvn, vmb xx vvi.
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3711
Let a man runne neuer so hard, if he be out of the race, he shall neuer come to the gole, Look vpon the Apostle Paul; see what paines he takes,
Let a man run never so hard, if he be out of the raze, he shall never come to the goal, Look upon the Apostle Paul; see what pains he Takes,
vvb dt n1 vvb av-x av j, cs pns31 vbb av pp-f dt n1, pns31 vmb av-x vvi p-acp dt n1, vvb p-acp dt n1 np1; vvb q-crq n2 pns31 vvz,
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how temperately he liues, how religiously he worships, how zealously he pursues, & persecutes thē, whō (in his ignorance) he took to be enemies to God.
how temperately he lives, how religiously he worships, how zealously he pursues, & persecutes them, whom (in his ignorance) he took to be enemies to God.
c-crq av-j pns31 vvz, c-crq av-j pns31 vvz, c-crq av-j pns31 vvz, cc vvz pno32, ro-crq (p-acp po31 n1) pns31 vvd pc-acp vbi n2 p-acp np1.
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At your leasure consider his behauiour, as himselfe hath set it out;
At your leisure Consider his behaviour, as himself hath Set it out;
p-acp po22 n1 vvi po31 n1, c-acp px31 vhz vvn pn31 av;
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3714
What was he the neerer to true happiness, for al this adoe? He found at the last, that his best righteousnes was no better thē dung,
What was he the nearer to true happiness, for all this ado? He found At the last, that his best righteousness was no better them dung,
q-crq vbds pns31 dt jc p-acp j n1, p-acp d d n1? pns31 vvd p-acp dt ord, cst po31 js n1 vbds av-dx av-jc pno32 n1,
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3715
& al the reward his zelous persecuting could procure him, was faine to be giuē ouer,
& all the reward his zealous persecuting could procure him, was feign to be given over,
cc d dt n1 po31 j vvg vmd vvi pno31, vbds av-j pc-acp vbi vvn a-acp,
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3716
for the purchase of the pardon therof. So little can it auaile a mā, to make al the speed, that may be,
for the purchase of the pardon thereof. So little can it avail a man, to make all the speed, that may be,
p-acp dt n1 pp-f dt n1 av. av av-j vmb pn31 vvi dt n1, pc-acp vvi d dt n1, cst vmb vbi,
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3717
whē he is out of the way.
when he is out of the Way.
c-crq pns31 vbz av pp-f dt n1.
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3718
Therfore if any man be desirous to become partaker of the life, which is in Christ, he must of necessity be directed,
Therefore if any man be desirous to become partaker of the life, which is in christ, he must of necessity be directed,
av cs d n1 vbi j pc-acp vvi n1 pp-f dt n1, r-crq vbz p-acp np1, pns31 vmb pp-f n1 vbb vvn,
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& guided by the light, that from him shines vnto vs. If thou wilt liue, thou must be inlightned.
& guided by the Light, that from him shines unto us If thou wilt live, thou must be enlightened.
cc vvn p-acp dt n1, cst p-acp pno31 vvz p-acp pno12 cs pns21 vm2 vvi, pns21 vmb vbi vvn.
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3720
Will life, think'st thou, be found in darknes? no more thē light is in death.
Will life, Thinkest thou, be found in darkness? no more them Light is in death.
n1 n1, vv2 pns21, vbb vvn p-acp n1? av-dx av-dc pno32 av-j vbz p-acp n1.
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3721
Is it not strange then, yea admirable, & incredible, that they which professe, they seeke for life, should wilfully cōtinue in darknes? And yet me thinks it is more strange,
Is it not strange then, yea admirable, & incredible, that they which profess, they seek for life, should wilfully continue in darkness? And yet me thinks it is more strange,
vbz pn31 xx j av, uh j, cc j, cst pns32 r-crq vvb, pns32 vvb p-acp n1, vmd av-j vvi p-acp n1? cc av pno11 vvz pn31 vbz av-dc j,
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if more may be, that those mē should perswade thēselues, they are in possessiō of life, who feel thē seluesshut vp fast in darknes.
if more may be, that those men should persuade themselves, they Are in possession of life, who feel them seluesshut up fast in darkness.
cs av-dc vmb vbi, cst d n2 vmd vvi px32, pns32 vbr p-acp n1 pp-f n1, r-crq vvb pno32 j a-acp av-j p-acp n1.
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3723
Who is ther in this cōgregation, I had almost said in this whole nation, that doth not flatter his own hart with an opiniō of life by Christ? That life is the light of men.
Who is there in this congregation, I had almost said in this Whole Nation, that does not flatter his own heart with an opinion of life by christ? That life is the Light of men.
q-crq vbz a-acp p-acp d n1, pns11 vhd av vvn p-acp d j-jn n1, cst vdz xx vvi po31 d n1 p-acp dt n1 pp-f n1 p-acp np1? cst n1 vbz dt n1 pp-f n2.
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3724
Giue me leaue now, after lōg time of error, to aduise with thee of that, which thou shouldest haue bin fully resolvd of, a gret while since.
Give me leave now, After long time of error, to advise with thee of that, which thou Shouldst have been Fully resolved of, a great while since.
vvb pno11 vvi av, p-acp j n1 pp-f n1, pc-acp vvi p-acp pno21 pp-f d, r-crq pns21 vmd2 vhi vbn av-j vvn pp-f, dt j n1 a-acp.
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Thou saist, the life that is in Christ hath quickened thee. Thou art questionless inlightened.
Thou Sayest, the life that is in christ hath quickened thee. Thou art questionless enlightened.
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Shall I make bold to aske thee a •ew questions, concerning the mysterie of thy redemption;
Shall I make bold to ask thee a •ew questions, Concerning the mystery of thy redemption;
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the roote, whereon the life, thou talkest of, groweth? Wilt thou not abide to be questioned with of these points? Heare me a little;
the root, whereon the life, thou talkest of, grows? Wilt thou not abide to be questioned with of these points? Hear me a little;
dt n1, c-crq dt n1, pns21 vv2 pp-f, vvz? vm2 pns21 xx vvi pc-acp vbi vvn p-acp pp-f d n2? vvb pno11 dt j;
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I doe it not to appose thee, but to instruct thee.
I do it not to appose thee, but to instruct thee.
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At the least, if thou wilt not answere mee, yet giue mee the hearing, while I open this great secret vnto thee.
At the least, if thou wilt not answer me, yet give me the hearing, while I open this great secret unto thee.
p-acp dt ds, cs pns21 vm2 xx vvi pno11, av vvb pno11 dt n-vvg, cs pns11 vvb d j j-jn p-acp pno21.
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Not that neither? Shall thy pleasure lull thee a sleepe, that thou canst not heare? Shall thy profit carry thee away, that thou wilt not see? I were as good hold my peace,
Not that neither? Shall thy pleasure lull thee a sleep, that thou Canst not hear? Shall thy profit carry thee away, that thou wilt not see? I were as good hold my peace,
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as speake, and not bee heard.
as speak, and not be herd.
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All men are willing, and ready to conser of that, whereof they haue skill, and experience.
All men Are willing, and ready to Conserve of that, whereof they have skill, and experience.
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Thou canst not doe a souldiour a greater pleasure, then to put him into some discourse of warre.
Thou Canst not do a soldier a greater pleasure, then to put him into Some discourse of war.
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How gladly doth a Mariner take occasion to intreat of nauigation? So all professions, and trades, easily fall into speech of that, wherein they haue best knowledge.
How gladly does a Mariner take occasion to entreat of navigation? So all professions, and trades, Easily fallen into speech of that, wherein they have best knowledge.
c-crq av-j vdz dt n1 vvb n1 pc-acp vvi pp-f n1? av d n2, cc n2, av-j vvb p-acp n1 pp-f d, c-crq pns32 vhb js n1.
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Onely in the profession of christianitie, the case is otherwise.
Only in the profession of christianity, the case is otherwise.
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You shall finde many a one, (I would I might not truely say very many, I am sure I may say ouer many) that can not indure to speake themselues,
You shall find many a one, (I would I might not truly say very many, I am sure I may say over many) that can not endure to speak themselves,
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or heare other men enter into any discourse of life in CHRIST.
or hear other men enter into any discourse of life in CHRIST.
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Tell me I pray you, what is the reason, why other sorts of professions are so forward in talking of their artes,
Tell me I pray you, what is the reason, why other sorts of professions Are so forward in talking of their arts,
vvb pno11 pns11 vvb pn22, q-crq vbz dt n1, c-crq j-jn n2 pp-f n2 vbr av av-j p-acp vvg pp-f po32 n2,
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and trades? Is it not because they make account they haue some good skill in them? Could Christians be so backward to reason of matters touching their saluation,
and trades? Is it not Because they make account they have Some good skill in them? Could Christians be so backward to reason of matters touching their salvation,
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but that they are priuie to their owne ignorance in such cases? Shall a smith,
but that they Are privy to their own ignorance in such cases? Shall a smith,
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or a shoomaker, delight to speake of his craft, because he is skilfull in it? and shal we hold off,
or a shoemaker, delight to speak of his craft, Because he is skilful in it? and shall we hold off,
cc dt n1, vvb pc-acp vvi pp-f po31 n1, c-acp pns31 vbz j p-acp pn31? cc vmb pns12 vvi a-acp,
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and shunne speech of our glorious redemption, because; but I will say no more for very shame of the world.
and shun speech of our glorious redemption, Because; but I will say no more for very shame of the world.
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It were not possible we should auoide such communication, if we knewe how to carry our selues in it, without bewraying our ignorance.
It were not possible we should avoid such communication, if we knew how to carry our selves in it, without bewraying our ignorance.
pn31 vbdr xx j pns12 vmd vvi d n1, cs pns12 vvd c-crq pc-acp vvi po12 n2 p-acp pn31, p-acp vvg po12 n1.
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How then stands the case with vs? Are wee not inlightened? Then are we not quickened.
How then Stands the case with us? are we not enlightened? Then Are we not quickened.
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If wee bee in darkenesse, we are in death too.
If we be in darkness, we Are in death too.
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This, this (it is be feared) is the case of many of vs. There is no life in vs,
This, this (it is be feared) is the case of many of us There is no life in us,
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because there is no light in vs: With this light wee may search our hearts, and discerne, whether we be indeede aliue,
Because there is no Light in us: With this Light we may search our hearts, and discern, whither we be indeed alive,
c-acp pc-acp vbz dx n1 p-acp pno12: p-acp d n1 pns12 vmb vvi po12 n2, cc vvi, cs pns12 vbb av j,
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or dead, What know I, concerning mine owne naturall estate? What haue I learned of my first transgression in Adam? What feeling am I come to of the horrible corruption, where with my soule,
or dead, What know I, Concerning mine own natural estate? What have I learned of my First Transgression in Adam? What feeling am I come to of the horrible corruption, where with my soul,
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and body are defiled? What vnderstand I of Iesus Christs natures, and offices? Haue I considered the infiniteness of the loue of God, in sending his owne,
and body Are defiled? What understand I of Iesus Christ nature's, and Offices? Have I considered the infiniteness of the love of God, in sending his own,
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and onely sonne to be my sauiour? Am I well instructed in the doctrine of his sufferings? Is the value of his inualuable sacrifice magnified by me,
and only son to be my Saviour? Am I well instructed in the Doctrine of his sufferings? Is the valve of his invaluable sacrifice magnified by me,
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though not comprehended? Let me yet come a little neerer.
though not comprehended? Let me yet come a little nearer.
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How many are there that do not so much, as know what Iesus Christ was? what it is to bee iustified;
How many Are there that do not so much, as know what Iesus christ was? what it is to be justified;
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what it is to beleeue? We are buried in the darknesse of death; hauing nothing in vs, but the bare conceipt of life.
what it is to believe? We Are buried in the darkness of death; having nothing in us, but the bore conceit of life.
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I appeale to thine owne soule, whosoeuer thou art, that wouldest be saued:
I appeal to thine own soul, whosoever thou art, that Wouldst be saved:
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I desire thee not to let mee see the light, that is in thee, but to looke into thine owne heart,
I desire thee not to let me see the Light, that is in thee, but to look into thine own heart,
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whether therebe any there, or no. The triall is betwixt God, and thee. It is in vaine to say, thou art inlightened.
whither therebe any there, or no. The trial is betwixt God, and thee. It is in vain to say, thou art enlightened.
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For he knows, what is in thee, better then thou doost thy selfe.
For he knows, what is in thee, better then thou dost thy self.
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And there is no greater argument of thy blindnesse, then that thou doost not see it.
And there is no greater argument of thy blindness, then that thou dost not see it.
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He, that begins to see, perceiues hee wants a great deale of seeing perfectly.
He, that begins to see, perceives he Wants a great deal of seeing perfectly.
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But he, that was borne blind, and continues so, knows not that there is any such thing as sight to bee had,
But he, that was born blind, and continues so, knows not that there is any such thing as sighed to be had,
p-acp pns31, cst vbds vvn j, cc vvz av, vvz xx d pc-acp vbz d d n1 p-acp n1 pc-acp vbi vhn,
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but onely as hee heares other men talke of it: Such is the estate of many professed Christians.
but only as he hears other men talk of it: Such is the estate of many professed Christians.
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They haue heard I know not what rumours of Adam, and his fall; of CHRIST, and his death, and such other matters:
They have herd I know not what rumours of Adam, and his fallen; of CHRIST, and his death, and such other matters:
pns32 vhb vvn pns11 vvb xx r-crq n2 pp-f np1, cc po31 n1; pp-f np1, cc po31 n1, cc d j-jn n2:
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But they know no one point, or other, soundly; and throughly, either to their humiliation, or consolation.
But they know no one point, or other, soundly; and thoroughly, either to their humiliation, or consolation.
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And yet (for I must repeate it againe, and often) without light, there is no life, to be had in Iesus Christ.
And yet (for I must repeat it again, and often) without Light, there is no life, to be had in Iesus christ.
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How long, then will you wander in darknesse? When will you approche to life? Let it suffice vs, that we haue hitherto continued in ignorance:
How long, then will you wander in darkness? When will you approach to life? Let it suffice us, that we have hitherto continued in ignorance:
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yet the light shines vnto vs. Who can tell how soone the Lord will bee weary of waiting on vs,
yet the Light shines unto us Who can tell how soon the Lord will be weary of waiting on us,
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and holding out the light of saluation to them, that will not see? Deceiue not your owne selues with a vaine hope of life,
and holding out the Light of salvation to them, that will not see? Deceive not your own selves with a vain hope of life,
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as if it could be seized on, by groping in the darke. Be not wanting to your selues, and assuredly yee shall be saued.
as if it could be seized on, by groping in the dark. Be not wanting to your selves, and assuredly ye shall be saved.
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Christ Iesus hath prouided life sor you. The same Christ Iesus is ready to shew you the way to it;
christ Iesus hath provided life sor you. The same christ Iesus is ready to show you the Way to it;
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nay, hath shewed it to you already, if you would haue vouchsaf't to looke toward it.
nay, hath showed it to you already, if you would have vouchsafed to look towards it.
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And because you are not blind onely, but dead also, he hath sent vs his seruants,
And Because you Are not blind only, but dead also, he hath sent us his Servants,
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and ministers, to call vpon you, to cry out vnto you, to intreat you, that you would open your eies, and see the light.
and Ministers, to call upon you, to cry out unto you, to entreat you, that you would open your eyes, and see the Light.
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It lies shining vpon your eie-liddes; do but lift them vp, and it will enter.
It lies shining upon your eyelids; do but lift them up, and it will enter.
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What shall you lose by receiuing sight? What will it hurt you to be saued? Is any man so hardly intreated to his owne good? You shall not trauaile alone, in the way to life.
What shall you loose by receiving sighed? What will it hurt you to be saved? Is any man so hardly entreated to his own good? You shall not travail alone, in the Way to life.
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Behold heere is company on euery side. I, and my brethren the Ministers will carry the light before you;
Behold Here is company on every side. I, and my brothers the Ministers will carry the Light before you;
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do but follow it, and the light will bring you to life. If any man, for all this, will roust in darknesse;
do but follow it, and the Light will bring you to life. If any man, for all this, will roust in darkness;
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though hee refuse to see the light, yet shall that discouer him both to God and men.
though he refuse to see the Light, yet shall that discover him both to God and men.
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Art thou not ashamed to know, that so many see thy blindnesse? Art thou not affraid, that the Lord himselfe will cast thee into eternall darknesse,
Art thou not ashamed to know, that so many see thy blindness? Art thou not afraid, that the Lord himself will cast thee into Eternal darkness,
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3779
since thou takest no pleasure in light? Rowse vp thy selfe, and shake off this drowsinesse, that CHRIST IESVS may giue thee light.
since thou Takest no pleasure in Light? Rowse up thy self, and shake off this drowsiness, that CHRIST JESUS may give thee Light.
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If thou wilt not, neuer presse into this, and the like places. God is not deceiued.
If thou wilt not, never press into this, and the like places. God is not deceived.
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Thou makest a shew of loue to the light, when thou comest hither, where it shines.
Thou Makest a show of love to the Light, when thou Comest hither, where it shines.
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Is thy sight dim? The light will cleere it.
Is thy sighed dim? The Light will clear it.
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3783
Hast thou no sight at all? The light will giue thee eies to see withall.
Hast thou no sighed At all? The Light will give thee eyes to see withal.
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The light of the sunne appeares not, but where there are eies alreadie, and those open too.
The Light of the sun appears not, but where there Are eyes already, and those open too.
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But the light of life which is in CHRIST, makes eies where it is desired, and causeth life in all, that are willing to haue it.
But the Light of life which is in CHRIST, makes eyes where it is desired, and Causes life in all, that Are willing to have it.
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Whereof if any man doubt, let our Euangelist resolue him:
Whereof if any man doubt, let our Evangelist resolve him:
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3787
who, proceeding to shew vs the effect of the light, tells vs, that it shines in darknesse; as it were offring it selfe to disperse,
who, proceeding to show us the Effect of the Light, tells us, that it shines in darkness; as it were offering it self to disperse,
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and scatter whatsoeuer hindereth or staieth our full inlightning.
and scatter whatsoever hindereth or stayeth our full enlightening.
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For though it follow in the later part of the verse, that the darknesse comprehends it not:
For though it follow in the later part of the verse, that the darkness comprehends it not:
p-acp cs pn31 vvb p-acp dt jc n1 pp-f dt n1, cst dt n1 vvz pn31 xx:
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Yet the force of the light appeares in some, who by it attaine to knowledge, and saluation.
Yet the force of the Light appears in Some, who by it attain to knowledge, and salvation.
av dt n1 pp-f dt n1 vvz p-acp d, r-crq p-acp pn31 vvi p-acp n1, cc n1.
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But this belongs to an other place and discourse: let vs go forward in our exposition.
But this belongs to an other place and discourse: let us go forward in our exposition.
p-acp d vvz p-acp dt j-jn n1 cc n1: vvb pno12 vvi av-j p-acp po12 n1.
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Wherein we are first to consider the words, then to deliuer the sense.
Wherein we Are First to Consider the words, then to deliver the sense.
c-crq pns12 vbr ord pc-acp vvi dt n2, cs pc-acp vvi dt n1.
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The words are not so doubtfull in themselues as the varietie of interpretations hath made them:
The words Are not so doubtful in themselves as the variety of interpretations hath made them:
dt n2 vbr xx av j p-acp px32 p-acp dt n1 pp-f n2 vhz vvn pno32:
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which indeede is so great, that if I should handle them at large, both you and I should be sooner wearied, then edified.
which indeed is so great, that if I should handle them At large, both you and I should be sooner wearied, then edified.
r-crq av vbz av j, cst cs pns11 vmd vvi pno32 p-acp j, av-d pn22 cc pns11 vmd vbi av-c vvn, av vvn.
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I will therefore content my selfe with some little speech concerning the diuersitie of the expositions.
I will Therefore content my self with Some little speech Concerning the diversity of the expositions.
pns11 vmb av vvi po11 n1 p-acp d j n1 vvg dt n1 pp-f dt n2.
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And therein first wee must see what light it is, the Euangelist speakes of: then what hee saies of it;
And therein First we must see what Light it is, the Evangelist speaks of: then what he Says of it;
cc av ord pns12 vmb vvi r-crq n1 pn31 vbz, dt np1 vvz pp-f: av q-crq pns31 vvz pp-f pn31;
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that it shineth in darknes. By light, generallie CHRIST, or his doctrine, or both, are thought to bee signified.
that it shines in darkness. By Light, generally CHRIST, or his Doctrine, or both, Are Thought to be signified.
cst pn31 vvz p-acp n1. p-acp n1, av-j np1, cc po31 n1, cc d, vbr vvn pc-acp vbi vvn.
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The variety of opinions principallie consists in the diuers respects in which hee may bee conceiued to bee spoken of.
The variety of opinions principally consists in the diverse respects in which he may be conceived to be spoken of.
dt n1 pp-f n2 av-j vvz p-acp dt j n2 p-acp r-crq pns31 vmb vbi vvn pc-acp vbi vvn pp-f.
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All which may bee referred to these two heads; his diuine Nature, or his Person. And so much of these respects in generall:
All which may be referred to these two Heads; his divine Nature, or his Person. And so much of these respects in general:
av-d r-crq vmb vbi vvn p-acp d crd n2; po31 j-jn n1, cc po31 n1. cc av d pp-f d n2 p-acp n1:
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the particulars I must needs reserue, till I haue shewed what is meant by darknes, and not comprehending; for without the knowledge of them, this cannot be vnderstood. In the meane while.
the particulars I must needs reserve, till I have showed what is meant by darkness, and not comprehending; for without the knowledge of them, this cannot be understood. In the mean while.
dt n2-j pns11 vmb av vvi, c-acp pns11 vhb vvn r-crq vbz vvn p-acp n1, cc xx vvg; p-acp p-acp dt n1 pp-f pno32, d vmbx vbi vvn. p-acp dt j n1.
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wee may easily ghesse at the Euangelists meaning if wee assure our selues, as there is good cause wee should, that the light here is all one, with that in the former verse.
we may Easily guess At the Evangelists meaning if we assure our selves, as there is good cause we should, that the Light Here is all one, with that in the former verse.
pns12 vmb av-j vvi p-acp dt n2 n1 cs pns12 vvb po12 n2, c-acp pc-acp vbz j n1 pns12 vmd, cst dt j av vbz d pi, p-acp cst p-acp dt j n1.
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Whereof who can reasonably make any doubt? Hath not the Euangelist held the same course before? One and the same worde was in the beginning, was God, was with God.
Whereof who can reasonably make any doubt? Hath not the Evangelist held the same course before? One and the same word was in the beginning, was God, was with God.
c-crq q-crq vmb av-j vvi d n1? vhz xx dt np1 vvd dt d n1 a-acp? crd cc dt d n1 vbds p-acp dt n1, vbds np1, vbds p-acp np1.
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By the same word, were all things made: nothing was made without him. In him was life:
By the same word, were all things made: nothing was made without him. In him was life:
p-acp dt d n1, vbdr d n2 vvd: pix vbds vvn p-acp pno31. p-acp pno31 vbds n1:
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and that life, which was in him, was the light of men. And the light shineth. and that life, which was in him, was the Light of men. And the Light shines.
cc d n1, r-crq vbds p-acp pno31, vbds dt n1 pp-f n2. cc dt n1 vvz.
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What light, but that which he named, in the clause before? Now, that both the person and the doctrine may well bee vnderstood, by this light;
What Light, but that which he nam, in the clause before? Now, that both the person and the Doctrine may well be understood, by this Light;
q-crq n1, cc-acp cst r-crq pns31 vvd, p-acp dt n1 a-acp? av, cst d dt n1 cc dt n1 vmb av vbi vvn, p-acp d n1;
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it is cleare by that, which our Sauiour often saith of himselfe in this Gospell• I am the light of the world.
it is clear by that, which our Saviour often Says of himself in this Gospell• I am the Light of the world.
pn31 vbz j p-acp d, r-crq po12 n1 av vvz pp-f px31 p-acp d np1 pns11 vbm dt n1 pp-f dt n1.
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I am come a light into the world. I am come a Light into the world.
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And that this belongs to his person, it is manifest, because he restraines this light to his continuance in the world.
And that this belongs to his person, it is manifest, Because he restrains this Light to his Continuance in the world.
cc cst d vvz p-acp po31 n1, pn31 vbz j, c-acp pns31 vvz d n1 p-acp po31 n1 p-acp dt n1.
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While I am in the world, I am the light of the world. walk while yee haue the light; While I am in the world, I am the Light of the world. walk while ye have the Light;
cs pns11 vbm p-acp dt n1, pns11 vbm dt n1 pp-f dt n1. vvb cs pn22 vhb dt n1;
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while ye haue the light, beleeue in the light. But what neede I goe any further then this chapter? What was Iohns witnesse, but that Iesus was the Lambe of God that takes away the sinnes of the world? That hee was the Messiah, whome the father had sent? Therefore doth hee as it were point him out: while you have the Light, believe in the Light. But what need I go any further then this chapter? What was Iohns witness, but that Iesus was the Lamb of God that Takes away the Sins of the world? That he was the Messiah, whom the father had sent? Therefore does he as it were point him out:
cs pn22 vhb dt n1, vvb p-acp dt n1. cc-acp q-crq n1 pns11 vvb d jc cs d n1? q-crq vbds npg1 vvi, p-acp cst np1 vbds dt n1 pp-f np1 cst vvz av dt n2 pp-f dt n1? cst pns31 vbds dt np1, ro-crq dt n1 vhd vvn? av vdz pns31 p-acp pn31 vbdr n1 pno31 av:
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Iohn seeth Iesus comming vnto him; and saith: Behold the Lambe of God. And he beheld IESVS walking by and said; Behold the Lamb of God. John sees Iesus coming unto him; and Says: Behold the Lamb of God. And he beheld JESUS walking by and said; Behold the Lamb of God.
np1 vvz np1 vvg p-acp pno31; cc vvz: vvb dt n1 pp-f np1. np1 pns31 vvd np1 vvg p-acp cc vvn; vvb dt n1 pp-f np1.
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What should I vse many words? It not his person signified, when Saint Iohn saith, In him was life? It is then truely said of our Sauiours person, that hee is light, and shineth.
What should I use many words? It not his person signified, when Saint John Says, In him was life? It is then truly said of our Saviour's person, that he is Light, and shines.
q-crq vmd pns11 vvi d n2? pn31 xx po31 n1 vvd, c-crq n1 np1 vvz, p-acp pno31 vbds n1? pn31 vbz av av-j vvn pp-f po12 ng1 n1, cst pns31 vbz j, cc vvz.
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But how is our Sauiour light? Not onely as by his diuine power he giues vs light, through the worke of his Spirit in our hearts, whereof in this place our Euangelist doth not speake;
But how is our Saviour Light? Not only as by his divine power he gives us Light, through the work of his Spirit in our hearts, whereof in this place our Evangelist does not speak;
p-acp q-crq vbz po12 n1 n1? xx av-j a-acp p-acp po31 j-jn n1 pns31 vvz pno12 j, p-acp dt n1 pp-f po31 n1 p-acp po12 n2, c-crq p-acp d n1 po12 np1 vdz xx vvi;
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but also in regard of the doctrine of euerlasting life, which hee preached in his owne person,
but also in regard of the Doctrine of everlasting life, which he preached in his own person,
cc-acp av p-acp n1 pp-f dt n1 pp-f j n1, r-crq pns31 vvd p-acp po31 d n1,
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while hee liued here amongst men, and now teacheth dayly by those whome hee hath made his Ambassadors, to intreat men on his behalfe,
while he lived Here among men, and now Teaches daily by those whom he hath made his ambassadors, to entreat men on his behalf,
cs pns31 vvd av p-acp n2, cc av vvz av-j p-acp d r-crq pns31 vhz vvn po31 n2, pc-acp vvi n2 p-acp po31 n1,
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and in his name, that they would bee reconciled vnto God. Let vs see howe this may bee prooued.
and in his name, that they would be reconciled unto God. Let us see how this may be proved.
cc p-acp po31 n1, cst pns32 vmd vbi vvn p-acp np1. vvb pno12 vvi c-crq d vmb vbi vvn.
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Light is come into the world (saith our Sauiour) and men loued darknesse, more then light. Light is come into the world (Says our Saviour) and men loved darkness, more then Light.
n1 vbz vvn p-acp dt n1 (vvz po12 n1) cc n2 vvd n1, av-dc cs n1.
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What light? Namely, the true knowledge of saluation; whereof our Sauiour had discoursed before to Nicodemus, not without his wonder, and astonishment.
What Light? Namely, the true knowledge of salvation; whereof our Saviour had discoursed before to Nicodemus, not without his wonder, and astonishment.
q-crq n1? av, dt j n1 pp-f n1; c-crq po12 n1 vhd vvn a-acp pc-acp np1, xx p-acp po31 n1, cc n1.
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How can a man be borne which is olde? sayd Nicodemus, when Christ preached to him of regeneration by water, How can a man be born which is old? said Nicodemus, when christ preached to him of regeneration by water,
c-crq vmb dt n1 vbi vvn r-crq vbz j? vvd np1, c-crq np1 vvd p-acp pno31 pp-f n1 p-acp n1,
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and the spirit, without which, no man can enter into heauen. Afterward, when he labord to instruct him, in the knowledge of his corrupt naturall estate,
and the Spirit, without which, no man can enter into heaven. Afterwards, when he labord to instruct him, in the knowledge of his corrupt natural estate,
cc dt n1, p-acp r-crq, dx n1 vmb vvi p-acp n1. av, c-crq pns31 vvn pc-acp vvi pno31, p-acp dt n1 pp-f po31 j j n1,
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and shewd him, that the spirit inlightens whome hee pleaseth, as the winde blowes where it list;
and showed him, that the Spirit inlightens whom he Pleases, as the wind blows where it list;
cc vvd pno31, cst dt n1 vvz r-crq pns31 vvz, c-acp dt n1 vvz c-crq pn31 vvd;
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How can these things be? sayd Nicodemus. The world can not abide this light, which discouers the shame, and miserie of her darknes. How can these things be? said Nicodemus. The world can not abide this Light, which discovers the shame, and misery of her darkness.
c-crq vmb d n2 vbi? vvd np1. dt n1 vmb xx vvi d n1, r-crq vvz dt n1, cc n1 pp-f po31 n1.
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Men had rather continue a good opinion of their owne vertue, and holines, though with error,
Men had rather continue a good opinion of their own virtue, and holiness, though with error,
np1 vhd av-c vvi dt j n1 pp-f po32 d n1, cc n1, cs p-acp n1,
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then forgoe that proud conceit, they haue naturally of themselues; by seeing their sinnes layde open by the light of truth.
then forgo that proud conceit, they have naturally of themselves; by seeing their Sins laid open by the Light of truth.
av vvb d j n1, pns32 vhb av-j pp-f px32; p-acp vvg po32 n2 vvn av-j p-acp dt n1 pp-f n1.
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Thus was Christ the light of the world, while he was in the world; because he preacht the Gospell to as many, as would heare it.
Thus was christ the Light of the world, while he was in the world; Because he preached the Gospel to as many, as would hear it.
av vbds np1 dt n1 pp-f dt n1, cs pns31 vbds p-acp dt n1; p-acp pns31 vvd dt n1 p-acp p-acp d, c-acp vmd vvi pn31.
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And this was the light, which shuld not, as he threatens them, alwaies be with them.
And this was the Light, which should not, as he threatens them, always be with them.
cc d vbds dt n1, r-crq vmd xx, c-acp pns31 vvz pno32, av vbb p-acp pno32.
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So then by light the doctrin of the Gospell, and knowledge of euerlasting, life is vnderstood,
So then by Light the Doctrine of the Gospel, and knowledge of everlasting, life is understood,
av av p-acp j dt n1 pp-f dt n1, cc n1 pp-f j, n1 vbz vvn,
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and the person of our Sauiour there by signified, so farre as concernes his deliuering and teaching of that mystery.
and the person of our Saviour there by signified, so Far as concerns his delivering and teaching of that mystery.
cc dt n1 pp-f po12 n1 a-acp p-acp vvd, av av-j c-acp vvz po31 n-vvg cc vvg pp-f d n1.
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3829
This being thus conceiued, it is no hard matter to knowe, what is ment by shining.
This being thus conceived, it is no hard matter to know, what is meant by shining.
d vbg av vvn, pn31 vbz dx j n1 pc-acp vvi, q-crq vbz vvn p-acp vvg.
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What else, shewing and manifesting it selfe, so that they which wil may see it, and by it see the way to euerlasting life:
What Else, showing and manifesting it self, so that they which will may see it, and by it see the Way to everlasting life:
q-crq av, vvg cc vvg pn31 n1, av cst pns32 r-crq n1 vmb vvi pn31, cc p-acp pn31 vvb dt n1 p-acp j n1:
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No man lighteth a candle to put it vnder a bushel, but to set it on a Candlesticke, that it may giue light to all, that are in the house. No man lights a candle to put it under a bushel, but to Set it on a Candlestick, that it may give Light to all, that Are in the house.
dx n1 vvz dt n1 pc-acp vvi pn31 p-acp dt n1, cc-acp pc-acp vvi pn31 p-acp dt n1, cst pn31 vmb vvi n1 p-acp d, cst vbr p-acp dt n1.
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Let your light so shine before men (saith our Sauiour, applying the former similitude) that they may see your good workes. Let your Light so shine before men (Says our Saviour, applying the former similitude) that they may see your good works.
vvb po22 n1 av vvi p-acp n2 (vvz po12 n1, vvg dt j n1) d pns32 vmb vvi po22 j n2.
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They, that would haue the place vnderstood of that inlighting, by which Christ makes vs discerne the truth of that which is taught vs, doe not put any difference betwixt shining, and inlighting; They, that would have the place understood of that inlighting, by which christ makes us discern the truth of that which is taught us, do not put any difference betwixt shining, and inlighting;
pns32, cst vmd vhi dt n1 vvd pp-f d vvg, p-acp r-crq np1 vvz pno12 vvi dt n1 pp-f d r-crq vbz vvn pno12, vdb xx vvi d n1 p-acp vvg, cc vvg;
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whereas it is plaine, that the holy Ghost, in this place, intends not to entreat of the effect, in the hearts of men,
whereas it is plain, that the holy Ghost, in this place, intends not to entreat of the Effect, in the hearts of men,
cs pn31 vbz j, cst dt j n1, p-acp d n1, vvz xx pc-acp vvi pp-f dt n1, p-acp dt n2 pp-f n2,
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but of the natural property, and immediate act of the light. Neither doth this sense of word wel agree with that, which followeth;
but of the natural property, and immediate act of the Light. Neither does this sense of word well agree with that, which follows;
cc-acp pp-f dt j n1, cc j n1 pp-f dt n1. av-d vdz d n1 pp-f n1 av vvi p-acp d, r-crq vvz;
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And the darknesse comprehended it not. And the darkness comprehended it not.
cc dt n1 vvd pn31 xx.
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Is not this contrary to the former? If the light shine, so that it inlighten the darknesse,
Is not this contrary to the former? If the Light shine, so that it inlighten the darkness,
vbz xx d n-jn p-acp dt j? cs dt n1 vvb, av cst pn31 vvi dt n1,
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how can it bee said, that the darknesse doth not comprehend it? For it will appeare anone, that by not comprehending, not acknowledging,
how can it be said, that the darkness does not comprehend it? For it will appear anon, that by not comprehending, not acknowledging,
q-crq vmb pn31 vbi vvn, cst dt n1 vdz xx vvi pn31? p-acp pn31 vmb vvi av, cst p-acp xx vvg, xx vvg,
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or not receiuing the light, is signified. But although the darknes bee not cleered and made bright by the light;
or not receiving the Light, is signified. But although the darkness be not cleared and made bright by the Light;
cc xx vvg dt n1, vbz vvn. p-acp cs dt n1 vbb xx vvn cc vvd j p-acp dt n1;
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yet the light it self shineth; that is, casteth, and spreadeth abroad his beams.
yet the Light it self shines; that is, Cast, and spreadeth abroad his beams.
av dt n1 pn31 n1 vvz; d vbz, vvz, cc vvz av po31 n2.
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Doth not the Sun shine, but when it is seene? Shines it not vpon the blind? Euen so the light of truth glistereth brightly,
Does not the Sun shine, but when it is seen? Shines it not upon the blind? Eve so the Light of truth glistereth brightly,
vdz xx dt n1 vvb, cc-acp c-crq pn31 vbz vvn? vvz pn31 xx p-acp dt j? np1 av dt n1 pp-f n1 vvz av-j,
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though it be not discernd by thē on whō it fals. But this (as I noted before) is easily acknowledged;
though it be not discerned by them on whom it falls. But this (as I noted before) is Easily acknowledged;
cs pn31 vbb xx vvn p-acp pno32 p-acp ro-crq pn31 vvz. p-acp d (c-acp pns11 vvd a-acp) vbz av-j vvn;
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the greatest doubt is, why the euangelist changeth his manner of speech, and speakes of the persent time;
the greatest doubt is, why the evangelist changes his manner of speech, and speaks of the persent time;
dt js n1 vbz, c-crq dt n1 vvz po31 n1 pp-f n1, cc vvz pp-f dt j n1;
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The light shineth. We haue had nothing hitherto, but of the time past. The word was in the beginning, was with God, was God; The Light shines. We have had nothing hitherto, but of the time past. The word was in the beginning, was with God, was God;
dt n1 vvz. pns12 vhb vhn pix av, cc-acp pp-f dt n1 j. dt n1 vbds p-acp dt n1, vbds p-acp np1, vbds np1;
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were made, was made, was life; was light; All of that, which is past, according to the ordinary course of an History.were made, was made, was life; was Light; All of that, which is past, according to the ordinary course of an History.
vbdr vvn, vbds vvn, vbds n1; vbds n1; d pp-f d, r-crq vbz j, vvg p-acp dt j n1 pp-f dt n1.
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So in the clause, that followes, Comprehended not. Only heere, The light shineth, not shined. That our Sauiours continuall inlightning vs from heauen is not signified, it appeared before,
So in the clause, that follows, Comprehended not. Only Here, The Light shines, not shined. That our Saviour's continual enlightening us from heaven is not signified, it appeared before,
av p-acp dt n1, cst vvz, vvd xx. av-j av, dt n1 vvz, xx vvn. d po12 ng1 j n1 pno12 p-acp n1 vbz xx vvn, pn31 vvd a-acp,
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because of the difference betwixt that, and shining. Adde thereto, that if Christ inlighten, the darknesse is inlightned, & so comprehends the light.
Because of the difference betwixt that, and shining. Add thereto, that if christ inlighten, the darkness is enlightened, & so comprehends the Light.
c-acp pp-f dt n1 p-acp d, cc vvg. vvb av, cst cs np1 vvi, dt n1 vbz vvn, cc av vvz dt n1.
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But the Darknesse sayth our Euangelist did not comprehend it.
But the Darkness say our Evangelist did not comprehend it.
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Shall we refer it to the whole time, since our Sauiours incarnation? Indeed the light hath shined euer since, and doth, & shal shine.
Shall we refer it to the Whole time, since our Saviour's incarnation? Indeed the Light hath shined ever since, and does, & shall shine.
vmb pns12 vvi pn31 p-acp dt j-jn n1, c-acp po12 ng1 n1? np1 dt n1 vhz vvn av a-acp, cc vdz, cc vmb vvi.
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If that had beene the meaning, it had been fitter to haue sayd;
If that had been the meaning, it had been fitter to have said;
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The darknes cō prehendeth it not, then comprehended it not; vnless we think that the darknes is lesse dark now then it was,The darkness cō prehendeth it not, then comprehended it not; unless we think that the darkness is less dark now then it was,
dt n1 fw-mi vvz pn31 xx, av vvd pn31 xx; cs pns12 vvb cst dt n1 vbz av-dc j av cs pn31 vbds,
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when the Apostle writ this Gospell.
when the Apostle writ this Gospel.
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And in that place, which is brought to proue this expositiō, there is no such diuersitie of time, but al runs alike.
And in that place, which is brought to prove this exposition, there is no such diversity of time, but all runs alike.
cc p-acp d n1, r-crq vbz vvn pc-acp vvi d n1, pc-acp vbz dx d n1 pp-f n1, cc-acp d vvz av-j.
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That which was frō the beginning, which we haue heard, haue seene, haue looked vpon, haue handled; The life appeared, & we have seene it. That which was from the beginning, which we have herd, have seen, have looked upon, have handled; The life appeared, & we have seen it.
cst r-crq vbds p-acp dt n1, r-crq pns12 vhb vvn, vhb vvn, vhb vvn p-acp, vhb vvn; dt n1 vvd, cc pns12 vhb vvn pn31.
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We shal come neerer to the point, if we vnderstand it of that continua• light, which shineth to vs, by the ministery of the word.
We shall come nearer to the point, if we understand it of that continua• Light, which shines to us, by the Ministry of the word.
pns12 vmb vvi av-jc p-acp dt n1, cs pns12 vvb pn31 pp-f d n1 n1, r-crq vvz p-acp pno12, p-acp dt n1 pp-f dt n1.
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Yet wil not the former doubt be remov'd why the Euāgelist saith not comprehendeth, and so includes the present also, which is as vnable and vnwilling to comprehend the light,
Yet will not the former doubt be removed why the Euāgelist Says not comprehendeth, and so includes the present also, which is as unable and unwilling to comprehend the Light,
av vmb xx dt j n1 vbi vvn c-crq dt np1 vvz xx vvz, cc av vvz dt j av, r-crq vbz a-acp j cc j-u pc-acp vvi dt n1,
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as the former times haue beene.
as the former times have been.
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What may then be thereasō, why the holy ghost speaketh after this sort? The light shineth. It seemes to mee, sauing other mens better iudgement, that this speech cōcerns the generall nature of the light, to which the sh•ning of our Sauiour, & his doctrine is resembled.
What may then be thereason, why the holy ghost speaks After this sort? The Light shines. It seems to me, Saving other men's better judgement, that this speech concerns the general nature of the Light, to which the sh•ning of our Saviour, & his Doctrine is resembled.
q-crq vmb av vbi n1, c-crq dt j n1 vvz p-acp d n1? dt n1 vvz. pn31 vvz p-acp pno11, vvg n-jn ng2 j n1, cst d n1 vvz dt j n1 pp-f dt n1, p-acp r-crq dt n1 pp-f po12 n1, cc po31 n1 vbz vvn.
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Al mē know that light properly signifieth that by which wee are inabled to see with our bodily eyes:
All men know that Light properly signifies that by which we Are enabled to see with our bodily eyes:
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& by a resem blance thereunto, that which informeth the iudgement.
& by a resem blance thereunto, that which Informeth the judgement.
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& instructeth the vnderstanding, is called by the same name, whether it bee done by naturall, or supernatural, means.
& Instructeth the understanding, is called by the same name, whither it be done by natural, or supernatural, means.
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The Euāgelist thē hauing giuen this name to our spiritual inlightning by Christ, & to the shining of that supernatural light vpō vs, speaks in these words of light in general,
The Euāgelist them having given this name to our spiritual enlightening by christ, & to the shining of that supernatural Light upon us, speaks in these words of Light in general,
dt np1 pno32 vhg vvn d n1 p-acp po12 j n1 p-acp np1, cc p-acp dt j-vvg pp-f cst j n1 p-acp pno12, vvz p-acp d n2 pp-f n1 p-acp n1,
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as if the should haue sayd:
as if the should have said:
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It is the nature of al light to shine, as of water to moysten, & of fire to burn Therefore doth the Sunne continually •end foorth his beames,
It is the nature of all Light to shine, as of water to moisten, & of fire to burn Therefore does the Sun continually •end forth his beams,
pn31 vbz dt n1 pp-f d n1 pc-acp vvi, c-acp pp-f n1 pc-acp vvi, cc pp-f n1 pc-acp vvi av vdz dt n1 av-j vvi av po31 n2,
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and as soone shall hee cease to bee, as to shine. For, seeing light is as natural to him, as reason, and life are to men, and beastes;
and as soon shall he cease to be, as to shine. For, seeing Light is as natural to him, as reason, and life Are to men, and beasts;
cc c-acp av vmb pns31 vvi pc-acp vbi, c-acp pc-acp vvi. p-acp, vvg n1 vbz a-acp j p-acp pno31, c-acp n1, cc n1 vbr p-acp n2, cc n2;
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as they leaue to be that they are, whē these actiōs haue an end. so doth the sun perish. whensoeuer he giues ouer shining.
as they leave to be that they Are, when these actions have an end. so does the sun perish. whensoever he gives over shining.
c-acp pns32 vvb pc-acp vbi d pns32 vbr, c-crq d n2 vhb dt n1. av vdz dt n1 vvb. c-crq pns31 vvz p-acp vvg.
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What is this to the iupernaturall light, which comes from our Sauiour, by his word and doctrine? may some men say, I will tell thee.
What is this to the iupernaturall Light, which comes from our Saviour, by his word and Doctrine? may Some men say, I will tell thee.
q-crq vbz d p-acp dt j n1, r-crq vvz p-acp po12 n1, p-acp po31 n1 cc n1? vmb d n2 vvb, pns11 vmb vvi pno21.
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The holy Ghost will haue vs by this former part of the similitude, to gather, and vnderstand the later, in this •ort.
The holy Ghost will have us by this former part of the similitude, to gather, and understand the later, in this •ort.
dt j n1 vmb vhi pno12 p-acp d j n1 pp-f dt n1, pc-acp vvi, cc vvi dt jc, p-acp d n1.
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The life that is in Christ (sayth Saint Iohn) is that, which inlightens men;
The life that is in christ (say Faint John) is that, which inlightens men;
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giuing them, or at the least affording, & offring them the knowledge of their blindnes, and deadnes, and of light, and life to bee had by, & in Christ.
giving them, or At the least affording, & offering them the knowledge of their blindness, and deadness, and of Light, and life to be had by, & in christ.
vvg pno32, cc p-acp dt ds vvg, cc vvg pno32 dt n1 pp-f po32 n1, cc n1, cc pp-f n1, cc n1 pc-acp vbi vhn p-acp, cc p-acp np1.
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Now it is well knowne, that the light, according to the nature thereof, shines in darkenes;
Now it is well known, that the Light, according to the nature thereof, shines in darkness;
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so did, doth, and will, this supernaturall light, alwayes shewe it selfe to them, that looke after it.
so did, does, and will, this supernatural Light, always show it self to them, that look After it.
av vdd, vdz, cc vmb, d j n1, av vvb pn31 n1 p-acp pno32, cst vvb p-acp pn31.
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This (I take it) is that, which our Euangelist intendes, and implyes, though hee expresse it not.
This (I take it) is that, which our Evangelist intends, and Implies, though he express it not.
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Since wee perceiue, that the light must needes shine, and vnderstand that the life in Christ is the light of men;
Since we perceive, that the Light must needs shine, and understand that the life in christ is the Light of men;
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how canne wee choose but conclude, that certainely the light did shine, while our Sauiour was in the world?
how can we choose but conclude, that Certainly the Light did shine, while our Saviour was in the world?
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So then, the light shineth alwayes by nature; But where shineth it? Surely in darkenes.
So then, the Light shines always by nature; But where shines it? Surely in darkness.
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For there is no vse of light, but in respect of darkenesse: and wheresoeuer any light shines, there is darknesse, without that light, naturally, and ordinarily.
For there is no use of Light, but in respect of darkness: and wheresoever any Light shines, there is darkness, without that Light, naturally, and ordinarily.
p-acp pc-acp vbz dx n1 pp-f n1, cc-acp p-acp n1 pp-f n1: cc c-crq d n1 vvz, pc-acp vbz n1, p-acp d n1, av-j, cc av-j.
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What darknesse is it, wherein this supernaturall light shineth? Questionlesse, a darknesse sutable to that light.
What darkness is it, wherein this supernatural Light shines? Questionless, a darkness suitable to that Light.
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For the Sunne in his greatest brightnes, at high noone in summer, shines not to the soule,
For the Sun in his greatest brightness, At high noon in summer, shines not to the soul,
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but to the body of man;
but to the body of man;
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& the excellētest knowledge, & cleerest light of reasō, helps nothing to the inlightning of our bodily darknes:
& the excellentest knowledge, & Clearest Light of reason, helps nothing to the enlightening of our bodily darkness:
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but the simplest idiot, if his sight be good, wil see as wel, as the wisest man in the world,
but the simplest idiot, if his sighed be good, will see as well, as the Wisest man in the world,
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if he haue the sun light. This then must be layd, as the foundation of the building;
if he have the sun Light. This then must be laid, as the Foundation of the building;
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that by darknes, not the absence of naturall light, but the want of spirituall knowledge is signified.
that by darkness, not the absence of natural Light, but the want of spiritual knowledge is signified.
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And as by light wee vnderstand the person of the Messiah, together with the doctrine hee taught, concerning our spirituall saluation;
And as by Light we understand the person of the Messiah, together with the Doctrine he taught, Concerning our spiritual salvation;
cc c-acp p-acp n1 pns12 vvi dt n1 pp-f dt np1, av p-acp dt n1 pns31 vvd, vvg po12 j n1;
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so by darkenesse wee must in like sort conceiue the ignorance of him, and of that knowledge, which hee imparted to the world, whereby onely euerlasting life can bee attained to.
so by darkness we must in like sort conceive the ignorance of him, and of that knowledge, which he imparted to the world, whereby only everlasting life can be attained to.
av p-acp n1 pns12 vmb p-acp j n1 vvi dt n1 pp-f pno31, cc pp-f d n1, r-crq pns31 vvd p-acp dt n1, c-crq av-j j n1 vmb vbi vvn p-acp.
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What then is this darkenesse, wherein the light shineth? what else, but the blindness of men, by which they are vnable to see,
What then is this darkness, wherein the Light shines? what Else, but the blindness of men, by which they Are unable to see,
q-crq av vbz d n1, c-crq dt n1 vvz? q-crq av, cc-acp dt n1 pp-f n2, p-acp r-crq pns32 vbr j pc-acp vvi,
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and knowe, what belongs to their eternall saluation;
and know, what belongs to their Eternal salvation;
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the infidelity of men, whereby they are hindred, and withheld from acknowledging the meanes of it, when they are offred? Of the doctrine anone;
the infidelity of men, whereby they Are hindered, and withheld from acknowledging the means of it, when they Are offered? Of the Doctrine anon;
dt n1 pp-f n2, c-crq pns32 vbr vvn, cc vvn p-acp vvg dt n2 pp-f pn31, c-crq pns32 vbr vvn? pp-f dt n1 av;
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as yet I am in search for the meaning of the word.
as yet I am in search for the meaning of the word.
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Which, as all men know, & confesse, signifie• properly the absēce of this out ward light, to which it is contrary.
Which, as all men know, & confess, signifie• properly the absence of this out ward Light, to which it is contrary.
r-crq, c-acp d n2 vvb, cc vvi, n1 av-j dt n1 pp-f d av n1 n1, p-acp r-crq pn31 vbz j-jn.
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It is needless to proue this point by example. Take one for all, in the beginning of the scripture. Darkness was vpon the deep.
It is needless to prove this point by Exampl. Take one for all, in the beginning of the scripture. Darkness was upon the deep.
pn31 vbz j pc-acp vvi d n1 p-acp n1. vvb pi p-acp d, p-acp dt n-vvg pp-f dt n1. n1 vbds p-acp dt j-jn.
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And God sayd, Let there be light. And God separated the light from the darknesse. Wee see cleerely, what darkenes Moses speakes of;
And God said, Let there be Light. And God separated the Light from the darkness. we see clearly, what darkness Moses speaks of;
cc np1 vvd, vvb pc-acp vbi j. cc np1 vvn dt n1 p-acp dt n1. pns12 vvb av-j, r-crq n1 np1 vvz pp-f;
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that it needes not my exposition. From hence the word is taken, and applyed, to note out the punishment of sin, and sin it selfe:
that it needs not my exposition. From hence the word is taken, and applied, to note out the punishment of since, and sin it self:
cst pn31 vvz xx po11 n1. p-acp av dt n1 vbz vvn, cc vvd, pc-acp vvi av dt n1 pp-f n1, cc vvb pn31 n1:
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The punishment in this life, aduersity & affliction.
The punishment in this life, adversity & affliction.
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He hath set darknesse in my pathes, sayth Iob; meaning that the Lord had laid greeuous afflictions vphim. He hath Set darkness in my paths, say Job; meaning that the Lord had laid grievous afflictions vphim.
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If they look vnto the earth (sayth I say) behold darknes, and sorrow, & the light shall be darkened in their skie. If they look unto the earth (say I say) behold darkness, and sorrow, & the Light shall be darkened in their sky.
cs pns32 vvb p-acp dt n1 (vvz pns11 vvb) vvb n1, cc n1, cc dt n1 vmb vbi vvn p-acp po32 n1.
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Darknes is without comfort, and affords a man no sight of any meanes for his deliuerance.
Darkness is without Comfort, and affords a man no sighed of any means for his deliverance.
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Therefore the vse of the word reacheth farther; euen to death, and damnation.
Therefore the use of the word reaches farther; even to death, and damnation.
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Before I goe, and shall not returne (sayth Iob) to the land of darknesse, and shadow of death, Into a land, darke as darknes it selfe, into the shadow of death, where there is no order, Before I go, and shall not return (say Job) to the land of darkness, and shadow of death, Into a land, dark as darkness it self, into the shadow of death, where there is no order,
c-acp pns11 vvb, cc vmb xx vvi (vvz np1) p-acp dt n1 pp-f n1, cc n1 pp-f n1, p-acp dt n1, j c-acp n1 pn31 n1, p-acp dt n1 pp-f n1, c-crq pc-acp vbz dx n1,
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but the light is as darkenesse; Of damnation our Sauiour often speaketh, when hee names, casting into vtter darknes.but the Light is as darkness; Of damnation our Saviour often speaks, when he names, casting into utter darkness.
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The children of the kingdome shall be cast out into vtter darkenesse. Take him away, and cast him into vtter darknes. The children of the Kingdom shall be cast out into utter darkness. Take him away, and cast him into utter darkness.
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This, Iude calleth the blackenes of darknes. For whom, is reserued the blacknes of darkenes for euer.
This, Iude calls the blackens of darkness. For whom, is reserved the blackness of darkness for ever.
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When the word is vsed for sinne, it signifieth either the ignorance of the minde, and vnderstanding, or the wickednes of the heart, and conuersation.
When the word is used for sin, it signifies either the ignorance of the mind, and understanding, or the wickedness of the heart, and Conversation.
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Thou perswadest thy selfe (sayth the Apostle to the Iewes) that thou art a guide of the blind, a light of them, which are in darknes: namely in ignorance.Thou persuadest thy self (say the Apostle to the Iewes) that thou art a guide of the blind, a Light of them, which Are in darkness: namely in ignorance.
pns21 vv2 po21 n1 (vvz dt n1 p-acp dt np2) d pns21 vb2r dt n1 pp-f dt j, dt n1 pp-f pno32, r-crq vbr p-acp n1: av p-acp n1.
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To this purpose the same Apostle sayth of the Ephesians, before they had been taught by the Gospell, that Their cogitation was darkened. This is that Darkenes, in which the people sate, til by our Sauiours preaching (as Saint Mathew tels vs) They came to see light.
To this purpose the same Apostle say of the Ephesians, before they had been taught by the Gospel, that Their cogitation was darkened. This is that Darkness, in which the people sat, till by our Saviour's preaching (as Saint Matthew tells us) They Come to see Light.
p-acp d n1 dt d n1 vvz pp-f dt njp2, c-acp pns32 vhd vbn vvn p-acp dt n1, cst po32 n1 vbds vvn. d vbz cst n1, p-acp r-crq dt n1 vvd, c-acp p-acp po12 ng1 vvg (c-acp n1 np1 vvz pno12) pns32 vvd pc-acp vvi n1.
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That the wickednes of our heart, and the leudnes of our actions are signified by the same word, it may appear by these places.
That the wickedness of our heart, and the leudnes of our actions Are signified by the same word, it may appear by these places.
cst dt n1 pp-f po12 n1, cc dt n1 pp-f po12 n2 vbr vvn p-acp dt d n1, pn31 vmb vvb p-acp d n2.
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Let us cast away the works of darknes, and let us put on the armor of light. Let us cast away the works of darkness, and let us put on the armour of Light.
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What these workes of darknes are, the Apostle sheweth in the next verse: Gluttony, drunkennes, chambering, wantonness, strife, and enuying:
What these works of darkness Are, the Apostle shows in the next verse: Gluttony, Drunkenness, chambering, wantonness, strife, and envying:
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and generally in the verse following, To fulfill the lusts of the flesh. In this respect he tels the Ephesians, that they were once darkenes. And a little after, hee forbids them to haue any fellowship with the vnfruitfull workes of darknes.
and generally in the verse following, To fulfil the Lustiest of the Flesh. In this respect he tells the Ephesians, that they were once darkness. And a little After, he forbids them to have any fellowship with the unfruitful works of darkness.
cc av-j p-acp dt n1 vvg, pc-acp vvi dt n2 pp-f dt n1. p-acp d n1 pns31 vvz dt njp2, cst pns32 vbdr a-acp n1. cc dt j a-acp, pns31 vvz pno32 pc-acp vhi d n1 p-acp dt j n2 pp-f n1.
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But no man speakes more plainely, or more fully to this purpose then S. Iohn himselfe.
But no man speaks more plainly, or more Fully to this purpose then S. John himself.
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God is light, and in him is no darknes; that is no kind of euill. If we say, that we haue fellowship with him and walke in darkenesse, wee lye, God is Light, and in him is no darkness; that is no kind of evil. If we say, that we have fellowship with him and walk in darkness, we lie,
np1 vbz j, cc p-acp pno31 vbz dx n1; cst vbz dx n1 pp-f n-jn. cs pns12 vvb, cst pns12 vhb n1 p-acp pno31 cc vvi p-acp n1, pns12 vvb,
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and do not truely. He that hateth his brother, is in darkenes, & walketh in darknes: and do not truly. He that hates his brother, is in darkness, & walks in darkness:
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is in the corruptiō of nature, & behaues himselfe according therunto.
is in the corruption of nature, & behaves himself according thereunto.
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And of the word this may suffice, cōcerning the ordinary vse of it in the Scripture.
And of the word this may suffice, Concerning the ordinary use of it in the Scripture.
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For this place, wee must needes take it generally, as wee did light, and so apply it to the particular in hand.
For this place, we must needs take it generally, as we did Light, and so apply it to the particular in hand.
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The light naturally shines in darkenes; and bodily light in bodily darkenesse, the spirituall in spirituall.
The Light naturally shines in darkness; and bodily Light in bodily darkness, the spiritual in spiritual.
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So did the Messiah shine in the ignorance, and wickednesse of men.
So did the Messiah shine in the ignorance, and wickedness of men.
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So did the doctrine of saluation shew it selfe, in the blindnesse, and naughtinesse of the world.
So did the Doctrine of salvation show it self, in the blindness, and naughtiness of the world.
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The former point of the natural, & bodily light shining in darkenes, is not any matter of diuinity;
The former point of the natural, & bodily Light shining in darkness, is not any matter of divinity;
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& besides so well knowne to children, that it were lost labour to say any thing of it.
& beside so well known to children, that it were lost labour to say any thing of it.
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Let vs keepe our selues to the Euangelists meaning;
Let us keep our selves to the Evangelists meaning;
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and after wee haue a little proued the doctrine, consider the matter for our farther instruction, and edification.
and After we have a little proved the Doctrine, Consider the matter for our farther instruction, and edification.
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And that the truth may the rather bee acknowledged, let vs call to minde, that the Prophet Isay, many hundred ye•res before, gaue notice of this light, and the shining thereof:
And that the truth may the rather be acknowledged, let us call to mind, that the Prophet Saiah, many hundred ye•res before, gave notice of this Light, and the shining thereof:
cc cst dt n1 vmb dt av-c vbi vvn, vvb pno12 vvi p-acp n1, cst dt n1 np1, d crd n2 a-acp, vvd n1 pp-f d n1, cc dt j-vvg av:
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and not of the shining onely, but also of a farther effect, the inlightning of them, that were in darkenesse. Let vs heare himselfe speake.
and not of the shining only, but also of a farther Effect, the enlightening of them, that were in darkness. Let us hear himself speak.
cc xx pp-f dt j-vvg j, cc-acp av pp-f dt jc n1, dt n1 pp-f pno32, cst vbdr p-acp n1. vvb pno12 vvi px31 vvi.
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The people, that walked in darkenesse, haue seene a great light; they that dwelt in the Land of the shadowe of death, vpon them hath the light shined. The people, that walked in darkness, have seen a great Light; they that dwelled in the Land of the shadow of death, upon them hath the Light shined.
dt n1, cst vvd p-acp n1, vhb vvn dt j n1; pns32 cst vvd p-acp dt n1 pp-f dt n1 pp-f n1, p-acp pno32 vhz dt n1 vvd.
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My warrant to expound this prophecy, of the light, in the ministery of our Sauiour Christ, is from the authoritie of the holy Ghost, in Saint Mathewes Gospell.
My warrant to expound this prophecy, of the Light, in the Ministry of our Saviour christ, is from the Authority of the holy Ghost, in Saint Matthew Gospel.
po11 n1 pc-acp vvi d n1, pp-f dt n1, p-acp dt n1 pp-f po12 n1 np1, vbz p-acp dt n1 pp-f dt j n1, p-acp n1 np1 n1.
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Iesus leauing Nazareth went, and dwelt in Capernaum, which is neere the Sea, in the borders of Zabulon, Iesus leaving Nazareth went, and dwelled in Capernaum, which is near the Sea, in the borders of Zebulon,
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& the Land of Nepthalyn by the way of the Sea, Galilee of the Gentiles;
& the Land of Nepthalyn by the Way of the Sea, Galilee of the Gentiles;
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The people which sate in darkenesse &c. I spake of this before in expounding the words:The people which sat in darkness etc. I spoke of this before in expounding the words:
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the naming of it, this second time, is sufficient. Let me second it with an other prophecy out of the new Testament.
the naming of it, this second time, is sufficient. Let me second it with an other prophecy out of the new Testament.
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Olde Zacharie, the Father of Saint Iohn Baptist, being filled with the holy Ghost, foretold this shining. Old Zacharias, the Father of Saint John Baptist, being filled with the holy Ghost, foretold this shining.
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Through the tēder mercie of our God, the day-spring (sayth hee) from an high, hath visited vs; Through the tender mercy of our God, the dayspring (say he) from an high, hath visited us;
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to giue light to them, that sit in darkenesse, and in the shadow of death, and to guide our feet into the way of peace. to give Light to them, that fit in darkness, and in the shadow of death, and to guide our feet into the Way of peace.
p-acp vvb n1 p-acp pno32, cst vvb p-acp n1, cc p-acp dt n1 pp-f n1, cc pc-acp vvi po12 n2 p-acp dt n1 pp-f n1.
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This day. spring, Simeon in few words tearmeth alight to bee reuealed to the Gentiles; He mentioneth not the darkenes. True:
This day. spring, Simeon in few words termeth alight to be revealed to the Gentiles; He mentioneth not the darkness. True:
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but we haue learned, that the Gentiles were in darknes;
but we have learned, that the Gentiles were in darkness;
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as wel by that of Esay, as by the testimony of Saint Paul: Walke not (sayth he to the Ephesians, turned from Gentilisme) as other Gentiles walked, hauing their cogitation darkened, and being strangers from the life of God, through the ignorance, that is in them,
as well by that of Isaiah, as by the testimony of Saint Paul: Walk not (say he to the Ephesians, turned from Gentilism) as other Gentiles walked, having their cogitation darkened, and being Strangers from the life of God, through the ignorance, that is in them,
c-acp av p-acp d pp-f np1, a-acp p-acp dt n1 pp-f n1 np1: vvb xx (vvz pns31 p-acp dt njp2, vvn p-acp n1) p-acp j-jn np1 vvd, vhg po32 n1 vvn, cc vbg n2 p-acp dt n1 pp-f np1, p-acp dt n1, cst vbz p-acp pno32,
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because of the hardnesse of their hart: Because of the hardness of their heart:
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But the brightnes of this light, and the glorious shining thereof, is no where more cleerely to be discernd,
But the brightness of this Light, and the glorious shining thereof, is no where more clearly to be discerned,
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then in the course of this Gospell:
then in the course of this Gospel:
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wherein so many secrets of God, of the Messiah, of the holy spirit, and comforter, of freedome from sinne, of deliuerance from damuation,
wherein so many secrets of God, of the Messiah, of the holy Spirit, and comforter, of freedom from sin, of deliverance from damuation,
c-crq av d n2-jn pp-f np1, pp-f dt np1, pp-f dt j n1, cc n1, pp-f n1 p-acp n1, pp-f n1 p-acp n1,
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and of euerlasting life are set foorth, & commended to vs. The doctrine then is easie, and certaine;
and of everlasting life Are Set forth, & commended to us The Doctrine then is easy, and certain;
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that our Sa•iour, being the supernaturall light, shined to the world, and shineth still, and euer, in the knowledge of eternall saluation.
that our Sa•iour, being the supernatural Light, shined to the world, and shines still, and ever, in the knowledge of Eternal salvation.
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Let not the manner of speech trouble any mā; because the Euangelist sayeth, that The light shineth in darkenesse.
Let not the manner of speech trouble any man; Because the Evangelist Saith, that The Light shines in darkness.
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You will aske me, how this can be. If the light shine, there is no darkenes.
You will ask me, how this can be. If the Light shine, there is no darkness.
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It there bee darknesse, the light shines not.
It there be darkness, the Light shines not.
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How then can the light shine in darkenesse? Is it all one, as if hee should haue sayde, The light inlightneth the darkenesse, scattering,
How then can the Light shine in darkness? Is it all one, as if he should have said, The Light Enlighteneth the darkness, scattering,
uh-crq av vmb dt n1 vvb p-acp n1? vbz pn31 d pi, c-acp cs pns31 vmd vhi vvn, dt av-j vvz dt n1, vvg,
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and dispersing it? But shining, and inlightning (as I shewd before) are diuerse;and dispersing it? But shining, and enlightening (as I showed before) Are diverse;
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the former respe•ting the nature of the light, the other a second arie effect of the light in things inlightned.
the former respe•ting the nature of the Light, the other a second Aria Effect of the Light in things enlightened.
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Neither may wee forget, that the darkenes was not inlightned. The darkenesse (sayth Saint Iohn) omprehended it not.
Neither may we forget, that the darkness was not enlightened. The darkness (say Faint John) omprehended it not.
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How, then, doth the light shine in ••rkenesse? Surely, as the Sunne in the firmament, shines ••ongst a company of blind men. The Sunne indeede •••nes;
How, then, does the Light shine in ••rkenesse? Surely, as the Sun in the firmament, shines ••ongst a company of blind men. The Sun indeed •••nes;
c-crq, av, vdz dt n1 vvb p-acp n1? av-j, c-acp dt n1 p-acp dt n1, vvz av dt n1 pp-f j n2. dt n1 av vvz;
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but the darkenesse to blinde men is neuer a whit •he losse.
but the darkness to blind men is never a whit •he loss.
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So our Lord, & his doctrin shined most brightly in the midst of the blind Scribes, and Pharises;
So our Lord, & his Doctrine shined most brightly in the midst of the blind Scribes, and Pharisees;
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yet were they still in darkenesse.
yet were they still in darkness.
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The naturall light doth his office, & shewes his nature, by spreading his beams all about, that all men may see:
The natural Light does his office, & shows his nature, by spreading his beams all about, that all men may see:
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so doth the supernatu•al light, deliuering the knowledge of God, & Christ; to saluatiō; yet to the blind the darknes cōtinues:
so does the supernatu•al Light, delivering the knowledge of God, & christ; to salvation; yet to the blind the darkness continues:
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& thogh• the darknesse continue, yet the light shines; so the light shines in darknesse.
& thogh• the darkness continue, yet the Light shines; so the Light shines in darkness.
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The ligh in darknesse? what light? What darknesse? Is not the light, you speake of, a dim glimmering? or rather is it not as a candle wasted,
The ligh in darkness? what Light? What darkness? Is not the Light, you speak of, a dim glimmering? or rather is it not as a candle wasted,
dt j p-acp n1? q-crq n1? q-crq n1? vbz xx dt n1, pn22 vvb pp-f, dt j j-vvg? cc av-c vbz pn31 xx p-acp dt n1 vvn,
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and spent to nothing? Is not Christ, the light you brag of? Is not this light put out? You preach Christ crucified.
and spent to nothing? Is not christ, the Light you brag of? Is not this Light put out? You preach christ Crucified.
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What light is there in death? What shining, when the Sun is set? Where is the darknesse, you vpbrayd the world withall? Is not this Chr. crucified, which in your cōceit shines so brightly, a stumbling block to the Iewes,
What Light is there in death? What shining, when the Sun is Set? Where is the darkness, you upbraid the world withal? Is not this Christ Crucified, which in your conceit shines so brightly, a stumbling block to the Iewes,
q-crq n1 vbz a-acp p-acp n1? r-crq vvg, c-crq dt n1 vbz vvn? q-crq vbz dt n1, pn22 vvb dt n1 av? vbz xx d np1 vvd, r-crq p-acp po22 n1 vvz av av-j, dt j-vvg n1 p-acp dt np2,
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and foolishnes to the Gentiles? Are all these in darknes? Nay rather, is not your light a false fire, that flashes, and foolishness to the Gentiles? are all these in darkness? Nay rather, is not your Light a false fire, that flashes,
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and vanishes? These, these are the proud conceits of the ignorant world.
and Vanishes? These, these Are the proud conceits of the ignorant world.
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Not without some shew I confesse; (for the deuill must deceiue with some colour) but yet without substance. The shew is great;
Not without Some show I confess; (for the Devil must deceive with Some colour) but yet without substance. The show is great;
xx p-acp d n1 pns11 vvb; (c-acp dt n1 vmb vvi p-acp d n1) cc-acp av p-acp n1. dt n1 vbz j;
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both in respect of the aduersaries themselves, & for the continuance of the errour. Multitude beares a great sway;
both in respect of the Adversaries themselves, & for the Continuance of the error. Multitude bears a great sway;
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and like a mightie land-water caries a waie all it meetes with.
and like a mighty land-water caries a Way all it meets with.
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But if it come once to bee the greater part, it seemes to challenge allowance and consent;
But if it come once to be the greater part, it seems to challenge allowance and consent;
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not so much by force, as by equity and reason. What if it proue generally;
not so much by force, as by equity and reason. What if it prove generally;
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yea so generall that it comprise all within it? One or two may be deceiu'd;
yea so general that it comprise all within it? One or two may be deceived;
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but that, which all men agree of, must of necessity be true.
but that, which all men agree of, must of necessity be true.
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And that these men may not be thought to preuail by nūber of voices, but by waight of reason, they are content to argue the matter with vs;
And that these men may not be Thought to prevail by number of voices, but by weight of reason, they Are content to argue the matter with us;
cc cst d n2 vmb xx vbi vvn pc-acp vvi p-acp n1 pp-f n2, cc-acp p-acp n1 pp-f n1, pns32 vbr j pc-acp vvi dt n1 p-acp pno12;
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Iewes, & Gentiles each a part for themselues. For though they be at deadly fewd one with another;Iewes, & Gentiles each a part for themselves. For though they be At deadly feud one with Another;
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yet they all ioyne in one against God, that wee may be sure they are in darknesse:
yet they all join in one against God, that we may be sure they Are in darkness:
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but let vs heare their seuerall pleas, for the cleering of themselues.
but let us hear their several pleasant, for the clearing of themselves.
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Suppose then that Zedekiah Ahabs Prophet, or if you will Caiphas, who liu'd in the office of the high Priest,
Suppose then that Zedekiah Ahabs Prophet, or if you will Caiaphas, who lived in the office of the high Priest,
vvb av d np1 npg1 n1, cc cs pn22 vmb np1, r-crq vvd p-acp dt n1 pp-f dt j n1,
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when this light was to be seene, and felt almost with mens fingers, should start vp in defence of his nation, of which he was so careful, and speake in this sort;
when this Light was to be seen, and felt almost with men's fingers, should start up in defence of his Nation, of which he was so careful, and speak in this sort;
c-crq d n1 vbds pc-acp vbi vvn, cc vvd av p-acp ng2 n2, vmd vvi a-acp p-acp n1 pp-f po31 n1, pp-f r-crq pns31 vbds av j, cc vvi p-acp d n1;
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What is he, that accuseth the Iewes of blindesse? Is not Abraham their Father? Is not Moses their teacher? Did not God deliuer the knowledge of his will vnto them? Hee hath not dealt so with euery nation,
What is he, that Accuseth the Iewes of blindness? Is not Abraham their Father? Is not Moses their teacher? Did not God deliver the knowledge of his will unto them? He hath not dealt so with every Nation,
q-crq vbz pns31, cst vvz dt np2 pp-f n1? vbz xx np1 po32 n1? vbz xx np1 po32 n1? vdd xx np1 vvi dt n1 pp-f po31 n1 p-acp pno32? pns31 vhz xx vvn av p-acp d n1,
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neither haue they knowne his ludgements. neither have they known his ludgements.
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Were not all the Prophets sent, from time to time, for their instruction? Are not they a guide of the blind, a light of them, which are in darknesse? Doe not the Priest lips preserue knowledge? Must not all men seeke the law at his mouth? Doth not the law goe forth of Sion,
Were not all the prophets sent, from time to time, for their instruction? are not they a guide of the blind, a Light of them, which Are in darkness? Do not the Priest lips preserve knowledge? Must not all men seek the law At his Mouth? Does not the law go forth of Sion,
vbdr xx d dt n2 vvd, p-acp n1 p-acp n1, p-acp po32 n1? vbr xx pns32 av vvb pp-f dt j, dt n1 pp-f pno32, r-crq vbr p-acp n1? vdb xx dt n1 n2 vvi n1? vmb xx d n2 vvb dt n1 p-acp po31 n1? vdz xx dt n1 vvb av pp-f np1,
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and the word of the Lord from Ierusalem? for saluation is of the Iews. and the word of the Lord from Ierusalem? for salvation is of the Iews.
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How then are they in darknesse? All the land of Aegypt may be couered with darknesse,
How then Are they in darkness? All the land of Egypt may be covered with darkness,
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but the children of I sraell haue light, where they dwell. but the children of I sraell have Light, where they dwell.
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Thus hath Caiphas cleerd the Iewes (as he thinks) of the imputation of ignorance, which was laid vpon them.
Thus hath Caiaphas cleerd the Iewes (as he thinks) of the imputation of ignorance, which was laid upon them.
av vhz np1 vvn dt np2 (c-acp pns31 vvz) pp-f dt n1 pp-f n1, r-crq vbds vvn p-acp pno32.
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But what saith Saint Paul, Iew, and a Pharise? There is none that understandeth, there is none that seekes after God;
But what Says Saint Paul, Iew, and a Pharisee? There is none that understands, there is none that seeks After God;
p-acp r-crq vvz n1 np1, np1, cc dt vvi? pc-acp vbz pix cst vvz, a-acp vbz pix cst vvz p-acp np1;
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They are all gon out of the way. Neither speakes he this, of himselfe; but alleageth it out of the Iewes owne records.They Are all gone out of the Way. Neither speaks he this, of himself; but allegeth it out of the Iewes own records.
pns32 vbr d vvn av pp-f dt n1. d vvz pns31 d, pp-f px31; cc-acp vvz pn31 av pp-f dt np2 d n2.
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Indeed he brings it against the Iewes; and hee giues a sufficient reason of his so doing.
Indeed he brings it against the Iewes; and he gives a sufficient reason of his so doing.
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VVe knowe (saith hee) that whatsoeuer the Lawe saith, it saith it to them, which are vnder the law. We know (Says he) that whatsoever the Law Says, it Says it to them, which Are under the law.
pns12 vvb (vvz pns31) d r-crq dt n1 vvz, pn31 vvz pn31 p-acp pno32, r-crq vbr p-acp dt n1.
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How many witnesses might I bring in to bee deposed of this truth? which of the Prophets hath not accused them as greeuously? Their writings abound with such complaintes.
How many Witnesses might I bring in to be deposed of this truth? which of the prophets hath not accused them as grievously? Their writings abound with such complaints.
q-crq d n2 vmd pns11 vvi p-acp pc-acp vbi vvn pp-f d n1? r-crq pp-f dt ng1 vhz xx vvn pno32 c-acp av-j? po32 n2-vvg vvi p-acp d n2.
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The Oxe knoweth his owner, and the Asse his Masters crib; But Israellhath not knowne, my people hath not vnderstood. The Ox Knoweth his owner, and the Ass his Masters crib; But Israellhath not known, my people hath not understood.
dt n1 vvz po31 n1, cc dt n1 po31 ng1 n1; p-acp np1 xx vvn, po11 n1 vhz xx vvn.
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The Lord hath a controuersie with the Land (saith another Prophet) because there is no truth,
The Lord hath a controversy with the Land (Says Another Prophet) Because there is no truth,
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nor mercy, nor knowledge of God in the Land. But let vs grant as much as they desire, that the Oracles of God were committed to them.nor mercy, nor knowledge of God in the Land. But let us grant as much as they desire, that the Oracles of God were committed to them.
ccx n1, ccx n1 pp-f np1 p-acp dt n1 p-acp vvb pno12 vvi p-acp d c-acp pns32 vvb, cst dt n2 pp-f np1 vbdr vvn p-acp pno32.
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Doth not this proue, that, of themselues, they were as blind, as other nations? Is not this the word of the Prophets which (as S. Peter saith) is a light shining in a darke place? was this any other thing,
Does not this prove, that, of themselves, they were as blind, as other Nations? Is not this the word of the prophets which (as S. Peter Says) is a Light shining in a dark place? was this any other thing,
vdz xx d vvi, cst, pp-f px32, pns32 vbdr a-acp j, c-acp j-jn n2? vbz xx d dt n1 pp-f dt ng1 r-crq (c-acp np1 np1 vvz) vbz dt n1 vvg p-acp dt j n1? vbds d d j-jn n1,
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then the dawning of the dav.
then the dawning of the David.
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before the rising of the Sunne of righteousnesse? But I should shew my selfe to be too blind,
before the rising of the Sun of righteousness? But I should show my self to be too blind,
p-acp dt n-vvg pp-f dt n1 pp-f n1? p-acp pns11 vmd vvi po11 n1 pc-acp vbi av j,
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if I should spende time to discouer their darknesse. Their greatest Rabbies the Scribes, and Pharises, were blind leaders of the blind:
if I should spend time to discover their darkness. Their greatest Rabbies the Scribes, and Pharisees, were blind leaders of the blind:
cs pns11 vmd vvi n1 pc-acp vvi po32 n1. po32 js n2 dt n2, cc np2, vbdr j n2 pp-f dt j:
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who professing themselues to bee master builders, had not so much skill, as to know the head stone of the corner; who professing themselves to bee master Builders, had not so much skill, as to know the head stone of the corner;
r-crq vvg px32 p-acp n1 n1 n2, vhd xx av av-d n1, c-acp pc-acp vvi dt n1 n1 pp-f dt n1;
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without which, all, that they set vppe, could not chuse but fall to ruine, as wee see it is come to passe,
without which, all, that they Set up, could not choose but fallen to ruin, as we see it is come to pass,
p-acp r-crq, d, cst pns32 vvd a-acp, vmd xx vvi cc-acp vvb pc-acp vvi, c-acp pns12 vvb pn31 vbz vvn pc-acp vvi,
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Let vs then leaue the Iewes in their ignorance, that we maie incounter the Gentiles, euen the Grecians, the wisest of them;
Let us then leave the Iewes in their ignorance, that we may encounter the Gentiles, even the Greeks, the Wisest of them;
vvb pno12 av vvi dt np2 p-acp po32 n1, cst pns12 vmb vvi dt n2-j, av-j dt njp2, dt js pp-f pno32;
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whose profession it is, to seeke after wisedome, and who therefore despise the Gospell, because it is foolishnes.
whose profession it is, to seek After Wisdom, and who Therefore despise the Gospel, Because it is foolishness.
r-crq n1 pn31 vbz, pc-acp vvi p-acp n1, cc r-crq av vvb dt n1, c-acp pn31 vbz n1.
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These men think foule scorne to be coūted ignorant.
These men think foul scorn to be counted ignorant.
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If knowledge were lost, & the bookes of learning burnt vp, it might be found among them,
If knowledge were lost, & the books of learning burned up, it might be found among them,
cs n1 vbdr vvn, cc dt n2 pp-f n1 vvn a-acp, pn31 vmd vbi vvn p-acp pno32,
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& would flame vp, at their blast, out of thevery ashes.
& would flame up, At their blast, out of thevery Ashes.
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Haue not they clim'd vp into heauen, & brought downe from thence the admirable knowledge of the motions,
Have not they climed up into heaven, & brought down from thence the admirable knowledge of the motions,
vhb xx pns32 vvd a-acp p-acp n1, cc vvd a-acp p-acp av dt j n1 pp-f dt n2,
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& influences of the starrs? Haue not they taken a full survey of euery Region of the Ayre, & obseru'd the causes;
& influences of the Stars? Have not they taken a full survey of every Region of the Air, & observed the Causes;
cc n2 pp-f dt n2? vhb xx pns32 vvn dt j n1 pp-f d n1 pp-f dt n1, cc vvd dt n2;
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and breeding of Coluds, raine, hail, snowe, Comets, blazing slarrs, frost, dew and all such wonders? Who hath sounded the depth of the Sea,
and breeding of Coluds, rain, hail, snow, Comets, blazing slarrs, frost, due and all such wonders? Who hath sounded the depth of the Sea,
cc vvg pp-f n2, n1, n1, n1, n2, j-vvg n2, n1, n1 cc d d n2? r-crq vhz vvn dt n1 pp-f dt n1,
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and discouered the hidden secrets of the saltnesse, & ebbing & flowing there of, but the Grecians? who hath rak't, into the bowels of the earth,
and discovered the hidden secrets of the saltness, & ebbing & flowing there of, but the Greeks? who hath raked, into the bowels of the earth,
cc vvd dt j-vvn n2-jn pp-f dt n1, cc vvg cc vvg a-acp pp-f, cc-acp dt njp2? r-crq vhz vvn, p-acp dt n2 pp-f dt n1,
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and fetcht out the treasures of it for the vse of men but the Grecians? Their Philosophy hath taught Princes,
and fetched out the treasures of it for the use of men but the Greeks? Their Philosophy hath taught Princes,
cc vvd av dt n2 pp-f pn31 p-acp dt n1 pp-f n2 p-acp dt njp2? po32 n1 vhz vvn n2,
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how to manage, affairs of State. Of them, masters of families haue learned, how to order their housholds.
how to manage, affairs of State. Of them, Masters of families have learned, how to order their Households.
c-crq pc-acp vvi, n2 pp-f n1. pp-f pno32, n2 pp-f n2 vhb vvn, c-crq pc-acp vvi po32 n2.
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Among them military discipline was bred, and nourisht. They haue instructed men, how to make themselues vertuous.
Among them military discipline was bred, and nourished. They have instructed men, how to make themselves virtuous.
p-acp pno32 j n1 vbds vvn, cc vvn. pns32 vhb vvn n2, c-crq pc-acp vvi px32 j.
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They haue shewed men how to attaine to happines.
They have showed men how to attain to happiness.
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To conclude, all learning, all vertue, all wisedome, hath flowed out of their fountaines, and watered all the world with streames of knowledge, & Iudgement.
To conclude, all learning, all virtue, all Wisdom, hath flowed out of their fountains, and watered all the world with streams of knowledge, & Judgement.
p-acp vvi, d n1, d n1, d n1, vhz vvn av pp-f po32 n2, cc vvd d dt n1 p-acp n2 pp-f n1, cc n1.
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As for Religion, where had God more Temples, more Priests, more altars? Where was more cost bestowed on his worship? Where was more wit shew'd in the deuising of it? The like plea make the Romans:
As for Religion, where had God more Temples, more Priests, more Altars? Where was more cost bestowed on his worship? Where was more wit showed in the devising of it? The like plea make the Roman:
p-acp p-acp n1, q-crq vhd np1 dc n2, n1 n2, dc n2? q-crq vbds dc n1 vvn p-acp po31 n1? q-crq vbds dc n1 vvd p-acp dt vvg pp-f pn31? dt j n1 vvi dt njp2:
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who although they cannot deny, that they receiu'd these things, at the second hand, of the Grecians:
who although they cannot deny, that they received these things, At the second hand, of the Greeks:
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yet (in their conceyts) all knowledge, and vertue, especially religion, had her full growth,
yet (in their conceits) all knowledge, and virtue, especially Religion, had her full growth,
av (p-acp po32 n2) d n1, cc n1, av-j n1, vhd po31 j n1,
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and perfection amongst, and from them. What shall we say to these men;
and perfection among, and from them. What shall we say to these men;
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and how shall wee aunswere them? if wee deny them to bee learned, all the world will condemne vs of ignorance,
and how shall we answer them? if we deny them to be learned, all the world will condemn us of ignorance,
cc q-crq vmb pns12 vvi pno32? cs pns12 vvb pno32 pc-acp vbi vvn, d dt n1 vmb vvi pno12 pp-f n1,
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or enuy? Shal we grant, that they shine with learning, & yet accuse them,
or envy? Shall we grant, that they shine with learning, & yet accuse them,
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as hidden in darknesse? What is light, but knowledge? What is darknesse, but ignorance? Either they are in darknesse, because they want knowledge;
as hidden in darkness? What is Light, but knowledge? What is darkness, but ignorance? Either they Are in darkness, Because they want knowledge;
c-acp vvn p-acp n1? q-crq vbz j, cc-acp n1? q-crq vbz n1, cc-acp n1? av-d pns32 vbr p-acp n1, c-acp pns32 vvb n1;
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or if they haue knowledge, they are not in darknes.
or if they have knowledge, they Are not in darkness.
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How stands the case then? Haue we accusd them vniustly? That were to condemne the holy Ghost of falshood;
How Stands the case then? Have we accused them unjustly? That were to condemn the holy Ghost of falsehood;
q-crq vvz dt n1 av? vhb pns12 vvn pno32 av-j? cst vbdr pc-acp vvi dt j n1 pp-f n1;
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as if hee had made them worse then they are, that he might magnify our Sauiour Christ the more.
as if he had made them Worse then they Are, that he might magnify our Saviour christ the more.
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What if wee proue their knowledge in the things, they most brag of, to be vnperfect? We shal say no more,
What if we prove their knowledge in the things, they most brag of, to be unperfect? We shall say no more,
q-crq cs pns12 vvb po32 n1 p-acp dt n2, pns32 ds vvi pp-f, pc-acp vbi j? pns12 vmb vvi av-dx av-dc,
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then many of themselues doe, who yet are learned;
then many of themselves do, who yet Are learned;
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nor bring any proofe of the light, that shines in darknes. For, the doctrine of the Gospel, doth not perfit the learning, whereof the Grecians boast,
nor bring any proof of the Light, that shines in darkness. For, the Doctrine of the Gospel, does not perfect the learning, whereof the Greeks boast,
ccx vvb d n1 pp-f dt n1, cst vvz p-acp n1. p-acp, dt n1 pp-f dt n1, vdz xx j dt n1, c-crq dt njp2 n1,
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but teach an other kinde of knowledge, then euer they dreamt of.
but teach an other kind of knowledge, then ever they dreamed of.
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But that wee may, if not giue them full satisfaction, yet at the least stop their mouthes;
But that we may, if not give them full satisfaction, yet At the least stop their mouths;
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let vs honor them with the reputation of learning, and if they wil needes haue it so, with the commendation thereof to:
let us honour them with the reputation of learning, and if they will needs have it so, with the commendation thereof to:
vvb pno12 vvi pno32 p-acp dt n1 pp-f n1, cc cs pns32 vmb av vhi pn31 av, p-acp dt n1 av p-acp:
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yet with this prouiso that euen in that knowledge, wherein they hold themselues so skilfull, they may easily be proued to haue err'd often, & grossely.
yet with this proviso that even in that knowledge, wherein they hold themselves so skilful, they may Easily be proved to have erred often, & grossly.
av p-acp d n1 cst av p-acp d n1, c-crq pns32 vvb px32 av j, pns32 vmb av-j vbi vvn pc-acp vhi vvn av, cc av-j.
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But let vs take no aduantage of those errors:
But let us take no advantage of those errors:
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lette them al bee wise States-men, expert warriers, greate Clarkes, deepe naturalists, temperate moralists, cunning artificers, good common-wealths-men for the publike benefit, good husbands for their priuat estates:
let them all be wise Statesmen, expert warriors, great Clerks, deep naturalists, temperate moralists, cunning artificers, good Commonwealths men for the public benefit, good Husbands for their private estates:
vvb pno32 d vbi j n2, j n2, j n2, j-jn n2, j n2, j-jn n2, j n2 p-acp dt j n1, j n2 p-acp po32 j n2:
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for all this, they are in darknesse, and ignorance. For what are they but ignorant, that knowe not the true God;
for all this, they Are in darkness, and ignorance. For what Are they but ignorant, that know not the true God;
c-acp d d, pns32 vbr p-acp n1, cc n1. p-acp r-crq vbr pns32 p-acp j, cst vvb xx dt j np1;
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nor how he is to bee worshipt? What light is there in them, that see not the way to their owne happiness,
nor how he is to be worshipped? What Light is there in them, that see not the Way to their own happiness,
ccx c-crq pns31 vbz pc-acp vbi vvd? q-crq n1 vbz a-acp p-acp pno32, cst vvb xx dt n1 p-acp po32 d n1,
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4032
nor vnderstand where it is to be had? I should neuer done, if I should, let me not say refute,
nor understand where it is to be had? I should never done, if I should, let me not say refute,
ccx vvb c-crq pn31 vbz pc-acp vbi vhn? pns11 vmd av-x vdi, cs pns11 vmd, vvb pno11 xx vvi vvi,
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but recite their manifold errors, touching God himselfe, the foundation of all religion.
but recite their manifold errors, touching God himself, the Foundation of all Religion.
cc-acp vvi po32 j n2, vvg np1 px31, dt n1 pp-f d n1.
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Giue mee leaue therefore I pray you to omit them all, saue a very few of the most principall.
Give me leave Therefore I pray you to omit them all, save a very few of the most principal.
vvb pno11 vvi av pns11 vvb pn22 pc-acp vvi pno32 d, p-acp dt av d pp-f dt av-ds j-jn.
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4035
First, whereas there is but one God, as the very light of Nature sheweth, they set vp, in their blind fancies, infinit multitudes of Gods,
First, whereas there is but one God, as the very Light of Nature shows, they Set up, in their blind fancies, infinite Multitudes of God's,
ord, cs pc-acp vbz cc-acp crd np1, c-acp dt j n1 pp-f n1 vvz, pns32 vvd a-acp, p-acp po32 j n2, j n2 pp-f n2,
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4036
& Goddesses, to the number of I wot not how many (I am sure a greate many) thousands;
& Goddesses, to the number of I wot not how many (I am sure a great many) thousands;
cc n2, p-acp dt n1 pp-f pns11 vvb xx c-crq d (pns11 vbm j dt j d) crd;
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that, as the Prophet saith of the Iewes, according to the number of their Cytties (yea and far aboue it too) so were their Gods. Yet had this bin the more tolerable (though indeed it were most intolerable) if they had not added a second errour, worse,
that, as the Prophet Says of the Iewes, according to the number of their Cities (yea and Far above it too) so were their God's Yet had this been the more tolerable (though indeed it were most intolerable) if they had not added a second error, Worse,
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if worse may be, then the first.
if Worse may be, then the First.
cs av-jc vmb vbi, cs dt ord.
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Bee it, that they could not content themselues with one God, but must needs haue heapes of them for fayling;
Bee it, that they could not content themselves with one God, but must needs have heaps of them for failing;
n1 pn31, cst pns32 vmd xx vvi px32 p-acp crd np1, cc-acp vmb av vhi n2 pp-f pno32 p-acp vvg;
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was it possible, they could be so absurde, and senslesse, as not to deuise them all of one kinde,
was it possible, they could be so absurd, and senseless, as not to devise them all of one kind,
vbds pn31 j, pns32 vmd vbi av j, cc j, c-acp xx pc-acp vvi pno32 d pp-f crd n1,
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and nature? Say there was some colour, for to imagin there should bee a difference of sexe,
and nature? Say there was Some colour, for to imagine there should be a difference of sex,
cc n1? vvb a-acp vbds d n1, c-acp pc-acp vvi a-acp vmd vbi dt n1 pp-f n1,
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and so hee Gods, and shee Gods:
and so he God's, and she God's:
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yet was there not any the least shewe of reason to conceiue, they might bee of diuerse natures.
yet was there not any the least show of reason to conceive, they might be of diverse nature's.
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There is wonderfull variety of nations, & people in the world: yet all are of one kind;
There is wonderful variety of Nations, & people in the world: yet all Are of one kind;
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of the same proportion of body, of the same nature of the soul.
of the same proportion of body, of the same nature of the soul.
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But the Gods of the heathen, many of them (can they heare it without blushing?) are vtterly of a diuerse kind one frō another.
But the God's of the heathen, many of them (can they hear it without blushing?) Are utterly of a diverse kind one from Another.
p-acp dt n2 pp-f dt j-jn, d pp-f pno32 (n1 pns32 vvi pn31 p-acp vvg?) vbr av-j pp-f dt j j pi p-acp n-jn.
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Some of them were Gods both by the Father, amd Mother, some only by the Fathers side, some by the mothers, side only, some by neither.
some of them were God's both by the Father, and Mother, Some only by the Father's side, Some by the mother's, side only, Some by neither.
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What say you to the Sunne the Moone, & diuerse starrs? Could these be of the same kind with the former? Certainely beasts, foules, fishes, creeping things, onions, garlicke, I am asham'd to say all I could, were Gods of an other nature then those before mentioned.
What say you to the Sun the Moon, & diverse Stars? Could these be of the same kind with the former? Certainly beasts, fowls, Fish, creeping things, onions, garlic, I am ashamed to say all I could, were God's of an other nature then those before mentioned.
q-crq vvb pn22 p-acp dt n1 dt n1, cc j n2? vmd d vbi pp-f dt d n1 p-acp dt j? av-j n2, n2, n2, vvg n2, n2, n1, pns11 vbm j pc-acp vvi d pns11 vmd, vbdr n2 pp-f dt j-jn n1 cs d a-acp vvn.
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Do you think these mē, that made themselues such Gods, had any spark of light in them? Is it not pitty,
Do you think these men, that made themselves such God's, had any spark of Light in them? Is it not pity,
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but these companions shoulde be held to be wise, & learned? What dreames of a sick mans distempered braine, what old wiues fable, what idle fancy of a child, that builds Castles in the aire, is either so absurde,
but these Sodales should be held to be wise, & learned? What dreams of a sick men distempered brain, what old wives fable, what idle fancy of a child, that builds Castles in the air, is either so absurd,
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or so impious? And such as their opinions were of their Gods, such was their worship;
or so impious? And such as their opinions were of their God's, such was their worship;
cc av j? cc d c-acp po32 n2 vbdr pp-f po32 n2, d vbds po32 n1;
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By murders, adulteries, incests, filthy speeches, abhominable gestures, sorceries, coniurations. The least sinne of this kinde, was their doating Idolatry;
By murders, adulteries, incests, filthy Speeches, abominable gestures, sorceries, conjurations. The least sin of this kind, was their doting Idolatry;
p-acp n2, n2, n2, j n2, j n2, n2, n2. dt ds n1 pp-f d n1, vbds po32 vvg n1;
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that hee, which only made an idoll of God, and did him no farder dishonour, might well be counted a holy man, amongst a route of such prophane miscreants.
that he, which only made an idol of God, and did him no farther dishonour, might well be counted a holy man, among a rout of such profane miscreants.
cst pns31, r-crq av-j vvd dt n1 pp-f np1, cc vdd pno31 dx av-jc vvi, vmd av vbi vvn dt j n1, p-acp dt n1 pp-f d j n2.
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Could these men (let them boast of their knowledge as much as they list) could these men, I say, know wherin their owne happinesse consisted,
Could these men (let them boast of their knowledge as much as they list) could these men, I say, know wherein their own happiness consisted,
vmd d n2 (vvb pno32 vvi pp-f po32 n1 p-acp d c-acp pns32 vvb) vmd d n2, pns11 vvb, vvb c-crq po32 d n1 vvd,
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or how they might attaine vnto it? How should he, that is ignorant of God from whom all things receiue as their being,
or how they might attain unto it? How should he, that is ignorant of God from whom all things receive as their being,
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so their well being, euer vnderstand what felicity is, or how it may be come by? There needes no other,
so their well being, ever understand what felicity is, or how it may be come by? There needs no other,
av po32 av vbg, av vvb r-crq n1 vbz, cc c-crq pn31 vmb vbi vvn p-acp? pc-acp vvz dx n-jn,
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nor can bee any better proofe of their ignorance, in this point, then the multitude of diuerse and many contrary opinions. One of the heathen a learned Roman hath left vs record of almost 300. seueral conceits touching the soueraingne good, or felicity of man.
nor can be any better proof of their ignorance, in this point, then the multitude of diverse and many contrary opinions. One of the heathen a learned Roman hath left us record of almost 300. several conceits touching the soueraingne good, or felicity of man.
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It were a hard matter for a man to chuse among so many, especially where hee hath no certaine marks, whereby to direct him in his choise.
It were a hard matter for a man to choose among so many, especially where he hath no certain marks, whereby to Direct him in his choice.
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But what a misery is it, for one to vex, and tire himselfe in seeking,
But what a misery is it, for one to vex, and tire himself in seeking,
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when the thing, he seekes for, is not neere the place of his search? To examine the opinions seuerally were more labour then profite, I wil only point at •ome maine errors,
when the thing, he seeks for, is not near the place of his search? To examine the opinions severally were more labour then profit, I will only point At •ome main errors,
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as in the other part of their ignorance, concerning God.
as in the other part of their ignorance, Concerning God.
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First then, what true knoweledge can be lookt for at their hands, touching persite happinesse, whose bse thoughts haue imprisoned thē selues within the narrow compass of this short,
First then, what true knowledge can be looked for At their hands, touching persite happiness, whose bse thoughts have imprisoned them selves within the narrow compass of this short,
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and vncertaine life? wherein, there is so little quietnesse to bee found, and so much misery to be indur'd, that their own Gods,
and uncertain life? wherein, there is so little quietness to be found, and so much misery to be endured, that their own God's,
cc j n1? q-crq, pc-acp vbz av j n1 pc-acp vbi vvn, cc av d n1 pc-acp vbi vvd, cst po32 d n2,
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as they say, haue counted it a mans greatest felicity, either neuer to haue bin borne, or to dye quickly:
as they say, have counted it a men greatest felicity, either never to have been born, or to die quickly:
c-acp pns32 vvb, vhb vvn pn31 dt ng1 js n1, d av-x pc-acp vhi vbn vvn, cc pc-acp vvi av-j:
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yea, haue bestowed death on their fauorits, as the richest reward they could giue them. And if any of them tooke a conceit of the immortality of the soule:
yea, have bestowed death on their favourites, as the Richest reward they could give them. And if any of them took a conceit of the immortality of the soul:
uh, vhb vvn n1 p-acp po32 n2, c-acp dt js n1 pns32 vmd vvi pno32. cc cs d pp-f pno32 vvd dt n1 pp-f dt n1 pp-f dt n1:
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yet they spoiled man of one part of his happiness, by leauing the body void of al possibility to liue again.
yet they spoiled man of one part of his happiness, by leaving the body void of all possibility to live again.
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Yea what was the felicity they allowed the soule, but such a kinde of vaine pleasure,
Yea what was the felicity they allowed the soul, but such a kind of vain pleasure,
uh q-crq vbds dt n1 pns32 vvd dt n1, cc-acp d dt n1 pp-f j n1,
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as the mind of a natural wise mā, would rather despise, then delight in? But these also were very few;
as the mind of a natural wise man, would rather despise, then delight in? But these also were very few;
c-acp dt n1 pp-f dt j j n1, vmd av-c vvi, av vvb p-acp? p-acp d av vbdr av d;
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the greatest part, not of the commō sort only but of the Philosophers too, either denying,
the greatest part, not of the Common sort only but of the Philosophers too, either denying,
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or doubting of the immortality of the soule.
or doubting of the immortality of the soul.
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How should such blinde men, knowthe way to true felicity? Or if they might haue lighted on it by chance,
How should such blind men, knowthe Way to true felicity? Or if they might have lighted on it by chance,
q-crq vmd d j n2, vvz n1 p-acp j n1? cc cs pns32 vmd vhi vvn p-acp pn31 p-acp n1,
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how could they haue perceiu'd it? Well:
how could they have perceived it? Well:
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let vs take pitty of their ignorance, & shew thē, that true happinesse is only in the inioying of God.
let us take pity of their ignorance, & show them, that true happiness is only in the enjoying of God.
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What are they the neerer? Al their learning wil not teach thē how to find him.
What Are they the nearer? All their learning will not teach them how to find him.
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The best they can imagin, is to procure his fauor by sacrifices, or to deserue his loue by their shadow of vertue. Alas poore wretches!
The best they can imagine, is to procure his favour by Sacrifices, or to deserve his love by their shadow of virtue. Alas poor wretches!
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How highly soeuer they value this their painted vaine glory; he, that searcheth the hearts, condemnes it of hypocrisy.
How highly soever they valve this their painted vain glory; he, that Searches the hearts, condemns it of hypocrisy.
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To whō dost thou offer thy sacrifices? Which of thy Gods is it, thou wouldst fainest please? Art thou not afraid,
To whom dost thou offer thy Sacrifices? Which of thy God's is it, thou Wouldst fainest please? Art thou not afraid,
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least while thou dost thy whole in deauour to serue one, all the rest thinke themselues neglected;
lest while thou dost thy Whole in deauour to serve one, all the rest think themselves neglected;
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Or canst thou haue so base an estimation of their excellency, or so proude a conceit of thine owne worth,
Or Canst thou have so base an estimation of their excellency, or so proud a conceit of thine own worth,
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as to imagine that thou canst doe them all seruice, to their likeing? Art thou so farre in loue with thy owne selfe, that thou neuer perceiu'st, wherein thou offend'st any of them? Let me come neerer to thee;
as to imagine that thou Canst do them all service, to their liking? Art thou so Far in love with thy own self, that thou never perceivest, wherein thou offendest any of them? Let me come nearer to thee;
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Doth not thy hart tell thee, that the greatest motiue, thou hast to vertue, is the praise,
Does not thy heart tell thee, that the greatest motive, thou hast to virtue, is the praise,
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and applause of men? Thou hast it: and in it, thou hast thy full reward.
and applause of men? Thou hast it: and in it, thou hast thy full reward.
cc n1 pp-f n2? pns21 vh2 pn31: cc p-acp pn31, pns21 vh2 po21 j n1.
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It is pitty, I confesse, to leaue a man in this desperate estate, if he wil be content to receiue better instruction.
It is pity, I confess, to leave a man in this desperate estate, if he will be content to receive better instruction.
pn31 vbz n1, pns11 vvb, pc-acp vvi dt n1 p-acp d j n1, cs pns31 vmb vbi j pc-acp vvi jc n1.
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But it fareth with the wise men of this worlde, in this matter, as it doth with some melancholie person;
But it fareth with the wise men of this world, in this matter, as it does with Some melancholy person;
p-acp pn31 vvz p-acp dt j n2 pp-f d n1, p-acp d n1, c-acp pn31 vdz p-acp d n-jn n1;
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whō if a Physician offer to cure, hee wil not bee perswaded, that he standes in neede of helpe:
whom if a physician offer to cure, he will not be persuaded, that he Stands in need of help:
ro-crq cs dt n1 vvb pc-acp vvi, pns31 vmb xx vbi vvn, cst pns31 vvz p-acp n1 pp-f n1:
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but if you bee earnest with him in the businesse, he will take on against you,
but if you be earnest with him in the business, he will take on against you,
cc-acp cs pn22 vbb j p-acp pno31 p-acp dt n1, pns31 vmb vvi a-acp p-acp pn22,
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as against a foole, or one that meant to murder him.
as against a fool, or one that meant to murder him.
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VVee preach Christ crucified (saith the Apostle) to the Iewes a stumbling block, & to the Grecians foolishnesse. We preach christ Crucified (Says the Apostle) to the Iewes a stumbling block, & to the Greeks foolishness.
pns12 vvb np1 vvd (vvz dt n1) p-acp dt np2 dt vvg n1, cc p-acp dt njp2 n1.
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To the ignorant, you wil say, and vnlearned; not of iudgement, and knowledge.
To the ignorant, you will say, and unlearned; not of judgement, and knowledge.
p-acp dt j, pn22 vmb vvi, cc j; xx pp-f n1, cc n1.
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What say you to the Epicures, and Stoiks? were they void of learning, and vnderstanding? I doubt me you wil finde but a very fewe men worthy to bee counted learned,
What say you to the Epicureans, and Stoics? were they void of learning, and understanding? I doubt me you will find but a very few men worthy to be counted learned,
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if you condemne them of ignorance? How did they entertaine the doctrine of the Gospell, brought vnto them by the learned,
if you condemn them of ignorance? How did they entertain the Doctrine of the Gospel, brought unto them by the learned,
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and eloquent Apostle Saint Paul? They disputed against him, they called him babbler, they tooke him for a setter out of strange Gods. Yea the greatest fauour, he could find amongst the Athenians, in a learned Vniuersity was this, that some mocked, others said, Wee will heare thee againe of this thing. Some in.
and eloquent Apostle Saint Paul? They disputed against him, they called him babbler, they took him for a setter out of strange God's Yea the greatest favour, he could find among the Athenians, in a learned university was this, that Some mocked, Others said, we will hear thee again of this thing. some in.
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deede claue vnto him, whereof one was a Iudge in the Citty; deed clave unto him, whereof one was a Judge in the city;
n1 vvd p-acp pno31, c-crq pi vbds dt n1 p-acp dt n1;
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but neither was his learning the reason of his yeelding, and what is one amongst so many thousands? The naturall man (saith S. Paul) perceiueth not the things of the spirit of God;
but neither was his learning the reason of his yielding, and what is one among so many thousands? The natural man (Says S. Paul) perceives not the things of the Spirit of God;
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for they are foolishnesse vnto him;
for they Are foolishness unto him;
c-acp pns32 vbr n1 p-acp pno31;
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neither can he knowe them, because they are spiritually discerned, And is he not then blind, neither can he know them, Because they Are spiritually discerned, And is he not then blind,
dx vmb pns31 vvi pno32, c-acp pns32 vbr av-j vvn, cc vbz pns31 xx av j,
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and ignorant, if he neither do, nor can perceiue the secrets of God, touching his owne saluation? Me thinks I discerne a certaine cheerefulnes in your countenances, arising (as I verely perswade my selfe) from the sense of the knowledge you haue, in this greate mystery of your redemption.
and ignorant, if he neither doe, nor can perceive the secrets of God, touching his own salvation? Me thinks I discern a certain cheerfulness in your countenances, arising (as I verily persuade my self) from the sense of the knowledge you have, in this great mystery of your redemption.
cc j, cs pns31 dx n1, ccx vmb vvi dt n2-jn pp-f np1, vvg po31 d n1? pno11 vvz pns11 vvb dt j n1 p-acp po22 n2, vvg (c-acp pns11 av-j vvb po11 n1) p-acp dt n1 pp-f dt n1 pn22 vhb, p-acp d j n1 pp-f po22 n1.
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It will saue mee some labour, that the rest of this short time remaining, may be bestowed vpon the later part of this verse.
It will save me Some labour, that the rest of this short time remaining, may be bestowed upon the later part of this verse.
pn31 vmb vvi pno11 d n1, cst dt n1 pp-f d j n1 vvg, vmb vbi vvn p-acp dt jc n1 pp-f d n1.
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Only giue me leaue in two words, both to abate the pride of our nature, by shewing our ignorance,
Only give me leave in two words, both to abate the pride of our nature, by showing our ignorance,
j vvb pno11 vvi p-acp crd n2, av-d pc-acp vvi dt n1 pp-f po12 n1, p-acp vvg po12 n1,
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and to increase the joy of the spirit, by looking on the light, that shines about vs, and in vs. There is no one sin, to which we are naturally more subiect, then pride;
and to increase the joy of the Spirit, by looking on the Light, that shines about us, and in us There is no one since, to which we Are naturally more Subject, then pride;
cc pc-acp vvi dt n1 pp-f dt n1, p-acp vvg p-acp dt n1, cst vvz p-acp pno12, cc p-acp pno12 pc-acp vbz dx pi n1, p-acp r-crq pns12 vbr av-j av-dc j-jn, cs n1;
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no pride that doth sooner, or more puffe vs vp, then the opinion of knowledge. For since the vnderstanding is the most principall part of the soule;
no pride that does sooner, or more puff us up, then the opinion of knowledge. For since the understanding is the most principal part of the soul;
dx n1 cst vdz av-c, cc dc n1 pno12 p-acp, cs dt n1 pp-f n1. p-acp p-acp dt n1 vbz dt av-ds j-jn n1 pp-f dt n1;
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how can it bee, but a man must principally delight in that, which is the cheefest perfection therof? What should then, in reason, bee of greater force, to make vs strike the saile of pride,
how can it be, but a man must principally delight in that, which is the chiefest perfection thereof? What should then, in reason, be of greater force, to make us strike the sail of pride,
q-crq vmb pn31 vbi, cc-acp dt n1 vmb av-j vvi p-acp d, r-crq vbz dt js-jn n1 av? q-crq vmd av, p-acp n1, vbb pp-f jc n1, pc-acp vvi pno12 vvi dt n1 pp-f n1,
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then the consideration of our ignorance. Euery one of vs is ready to say to himselfe;
then the consideration of our ignorance. Every one of us is ready to say to himself;
cs dt n1 pp-f po12 n1. d crd pp-f pno12 vbz j pc-acp vvi p-acp px31;
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Haue not I sharpnesse of witte; soundnesse of iudgement; a quick conceit, to apprehend what I heare;
Have not I sharpness of wit; soundness of judgement; a quick conceit, to apprehend what I hear;
vhb xx pns11 n1 pp-f n1; n1 pp-f n1; dt j n1, pc-acp vvi r-crq pns11 vvb;
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a deepe reach to compasse what I disire? I say nothing of extraordinary learning, because it concernes not euery man.
a deep reach to compass what I disire? I say nothing of extraordinary learning, Because it concerns not every man.
dt j-jn n1 pc-acp vvi r-crq pns11 vvb? pns11 vvb pix pp-f j n1, c-acp pn31 vvz xx d n1.
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And is this that, which makes thee proud? Let me question with thee a little.
And is this that, which makes thee proud? Let me question with thee a little.
cc vbz d d, r-crq vvz pno21 j? vvb pno11 vvi p-acp pno21 dt j.
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Art thou indeed so sharpe, so sound, so quicke, so deepe? Make proofe of these excellent parts in a matter, that concerns thee neerely, and imports thee much.
Art thou indeed so sharp, so found, so quick, so deep? Make proof of these excellent parts in a matter, that concerns thee nearly, and imports thee much.
vb2r pns21 av av j, av j, av j, av av-jn? n1 n1 pp-f d j n2 p-acp dt n1, cst vvz pno21 av-j, cc vvz pno21 d.
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Canst thou, by the sharpnesse of thy wit, cleere thy selfe, against the accusation of thy conscience? Canst thou, by the soundnesse of thy iudgement, determine wherein true selicity consists? Canst thou, by the quicknes of thy conceit, venderstand readily the whole doctrine of saluation? Canst thou, by the depth of thy reach, procure a place for thy selfe in heauen? What? none of al these? Cal thy wits together;
Canst thou, by the sharpness of thy wit, clear thy self, against the accusation of thy conscience? Canst thou, by the soundness of thy judgement, determine wherein true felicity consists? Canst thou, by the quickness of thy conceit, venderstand readily the Whole Doctrine of salvation? Canst thou, by the depth of thy reach, procure a place for thy self in heaven? What? none of all these? Cal thy wits together;
vm2 pns21, p-acp dt n1 pp-f po21 n1, vvb po21 n1, p-acp dt n1 pp-f po21 n1? vm2 pns21, p-acp dt n1 pp-f po21 n1, vvb c-crq j n1 vvz? vm2 pns21, p-acp dt n1 pp-f po21 n1, vvb av-j dt j-jn n1 pp-f n1? vm2 pns21, p-acp dt n1 pp-f po21 n1, vvb dt n1 p-acp po21 n1 p-acp n1? q-crq? pix pp-f d d? np1 po21 n2 av;
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beate thy braines about the matter; Let thy conceit work vpon whatsoeuer, nature, or humane learning can teach thee: de•ise plot contriue.
beat thy brains about the matter; Let thy conceit work upon whatsoever, nature, or humane learning can teach thee: de•ise plot contrive.
vvb po21 n2 p-acp dt n1; vvb po21 n1 vvi p-acp r-crq, n1, cc j n1 vmb vvi pno21: vvb n1 vvi.
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Comes all to nothing? O the ignorance, and blindnesse of men!
Comes all to nothing? Oh the ignorance, and blindness of men!
vvz d p-acp pix? uh dt n1, cc n1 pp-f n2!
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Let vs bee as wise, and skilfull in worldly matters, as we conceiue ourselues to be:
Let us be as wise, and skilful in worldly matters, as we conceive ourselves to be:
vvb pno12 vbi a-acp j, cc j p-acp j n2, c-acp pns12 vvb px12 pc-acp vbi:
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in true wisedom, and knowledge, we are fooles, and blind. Darknesse, palpable darknes, nothing but darknesse.
in true Wisdom, and knowledge, we Are Fools, and blind. Darkness, palpable darkness, nothing but darkness.
p-acp j n1, cc n1, pns12 vbr n2, cc j. n1, j n1, pix cc-acp n1.
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I make challenge here to all the learned of the world, that euer were, are,
I make challenge Here to all the learned of the world, that ever were, Are,
pns11 vvb vvi av p-acp d dt j pp-f dt n1, cst av vbdr, vbr,
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or shall bee, to shew their skil, and learning, either in deuising a means to bring a distressed soule to quietnesse,
or shall be, to show their skill, and learning, either in devising a means to bring a distressed soul to quietness,
cc vmb vbi, pc-acp vvi po32 n1, cc n1, av-d p-acp vvg dt n2 pc-acp vvi dt j-vvn n1 p-acp n1,
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and comfort, or in disprouing the meanes discouered by the Gospel, or in prouing the truth of it, as it is reuealed.
and Comfort, or in disproving the means discovered by the Gospel, or in proving the truth of it, as it is revealed.
cc n1, cc p-acp vvg dt n2 vvn p-acp dt n1, cc p-acp vvg dt n1 pp-f pn31, c-acp pn31 vbz vvn.
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If they can doe none of all these, let them confesse, as they must needes, that they are indeed blind, and ignorant.
If they can do none of all these, let them confess, as they must needs, that they Are indeed blind, and ignorant.
cs pns32 vmb vdi pix pp-f d d, vvb pno32 vvi, c-acp pns32 vmb av, cst pns32 vbr av j, cc j.
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This being confest, as it cannot be denied;
This being confessed, as it cannot be denied;
d vbg vvn, c-acp pn31 vmbx vbi vvn;
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let vs see now, what meanes they are are able to procure of inlightning, and instruction. Nature affords them none;
let us see now, what means they Are Are able to procure of enlightening, and instruction. Nature affords them none;
vvb pno12 vvi av, r-crq n2 pns32 vbr vbr j pc-acp vvi pp-f n1, cc n1. n1 vvz pno32 pix;
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for if it did, some man, or other, in all this time, would haue hit vpon it.
for if it did, Some man, or other, in all this time, would have hit upon it.
c-acp cs pn31 vdd, d n1, cc j-jn, p-acp d d n1, vmd vhi vvn p-acp pn31.
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Will learning helpe them? It is not possible it should.
Will learning help them? It is not possible it should.
n1 n1 vvi pno32? pn31 vbz xx av-j pn31 vmd.
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For what is learning, but the perfection of nature? If the foundation bee weake, the building must needes bee ruinous.
For what is learning, but the perfection of nature? If the Foundation be weak, the building must needs be ruinous.
p-acp r-crq vbz n1, cc-acp dt n1 pp-f n1? cs dt n1 vbb j, dt n1 vmb av vbi j.
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4122
The light of nature may shew thee many defects, and faults, many vices, and vnruly affections:
The Light of nature may show thee many defects, and Faults, many vices, and unruly affections:
dt n1 pp-f n1 vmb vvi pno21 d n2, cc n2, d n2, cc j-u n2:
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the knowledge of Philosophy may confirme this Iudgement of nature, and adde much to the heape, that thou maist be ouerwhelmed with the consideration of thy wickednesse, and wretchednesse.
the knowledge of Philosophy may confirm this Judgement of nature, and add much to the heap, that thou Mayest be overwhelmed with the consideration of thy wickedness, and wretchedness.
dt n1 pp-f n1 vmb vvi d n1 pp-f n1, cc vvi d p-acp dt n1, cst pns21 vm2 vbi vvn p-acp dt n1 pp-f po21 n1, cc n1.
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But neither can both these, by any study, and meditation, fully informe thee of thy miserable, and damnable estate:
But neither can both these, by any study, and meditation, Fully inform thee of thy miserable, and damnable estate:
p-acp dx vmb d d, p-acp d n1, cc n1, av-j vvb pno21 pp-f po21 j, cc j n1:
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and when they haue done all, they possibly can, they wil either leaue thee desperate, to consume thy selfe with sorrow,
and when they have done all, they possibly can, they will either leave thee desperate, to consume thy self with sorrow,
cc c-crq pns32 vhb vdn d, pns32 av-j vmb, pns32 vmb av-d vvi pno21 j, pc-acp vvi po21 n1 p-acp n1,
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or bring thee into a fooles paradise, and lead thee gaily to destruction, as an Oxe with guilded hornes,
or bring thee into a Fools paradise, and led thee gaily to destruction, as an Ox with Guilded horns,
cc vvb pno21 p-acp dt ng1 n1, cc vvb pno21 j p-acp n1, c-acp dt n1 p-acp vvn n2,
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& sweet Garlands, to be slaughtered in sacrifice.
& sweet Garlands, to be slaughtered in sacrifice.
cc j n2, pc-acp vbi vvn p-acp n1.
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4128
How then shal we get out of this darknesse? Who wil shew vs the way to knowledge? O that there were this hart in vs indeed!
How then shall we get out of this darkness? Who will show us the Way to knowledge? O that there were this heart in us indeed!
uh-crq av vmb pns12 vvi av pp-f d n1? q-crq vmb vvi pno12 dt n1 p-acp n1? sy cst a-acp vbdr d n1 p-acp pno12 av!
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O that wee were as truly desirous to find the right way, as we are asham'd to be thought ignorant of it!
O that we were as truly desirous to find the right Way, as we Are ashamed to be Thought ignorant of it!
sy cst pns12 vbdr c-acp av-j j pc-acp vvi dt j-jn n1, c-acp pns12 vbr j pc-acp vbi vvn j pp-f pn31!
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How easie were it for vs to be saued! The light shines in darknesse.
How easy were it for us to be saved! The Light shines in darkness.
c-crq j vbdr pn31 p-acp pno12 pc-acp vbi vvn! dt n1 vvz p-acp n1.
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That thou seekest for, if thou seeke it in truth, as thou dost in shew, is neere thee, is about thee, is vpon thee, I had almost said, is in thee.
That thou Seekest for, if thou seek it in truth, as thou dost in show, is near thee, is about thee, is upon thee, I had almost said, is in thee.
cst pns21 vv2 p-acp, cs pns21 vvb pn31 p-acp n1, c-acp pns21 vd2 p-acp vvi, vbz av-j pno21, vbz p-acp pno21, vbz p-acp pno21, pns11 vhd av vvn, vbz p-acp pno21.
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4132
If thou wilt read• the Scriptures, it wil thrust in by thine eies. If thou wilt heare the Scriptures, it will winde it selfe in, through thine eares.
If thou wilt read• the Scriptures, it will thrust in by thine eyes. If thou wilt hear the Scriptures, it will wind it self in, through thine ears.
cs pns21 vm2 n1 dt n2, pn31 vmb vvi p-acp p-acp po21 n2. cs pns21 vm2 vvi dt n2, pn31 vmb vvi pn31 n1 p-acp, p-acp po21 n2.
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The light that shines in darknes, wil make thy darknes light. Only be contented to be inlightned.The Light that shines in darkness, will make thy darkness Light. Only be contented to be enlightened.
dt n1 cst vvz p-acp n1, vmb vvi po21 n1 n1. j vbb vvn pc-acp vbi vvn.
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But alas we are not so affected. We despise the light: we delight in darknesse, we hate him that should drawe vs out of it.
But alas we Are not so affected. We despise the Light: we delight in darkness, we hate him that should draw us out of it.
cc-acp uh pns12 vbr xx av vvn. pns12 vvb dt n1: pns12 vvb p-acp n1, pns12 vvb pno31 cst vmd vvi pno12 av pp-f pn31.
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Neither can our owne misery driue vs, nor his kindnesse allure vs to him.
Neither can our own misery driven us, nor his kindness allure us to him.
av-d vmb po12 d n1 vvi pno12, ccx po31 n1 vvi pno12 p-acp pno31.
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O that wee woulde but a little consider, how extraodinarily we are beholding to this light, that shines in darknes! Let vs take some view of it, in a like matter.
O that we would but a little Consider, how extraodinarily we Are beholding to this Light, that shines in darkness! Let us take Some view of it, in a like matter.
sy cst pns12 vmd p-acp dt j vvi, c-crq av-j pns12 vbr vvg p-acp d n1, cst vvz p-acp n1! vvb pno12 vvi d n1 pp-f pn31, p-acp dt j n1.
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Imagine that thou wert wandring, thou knowst not whither, all alone, naked, and comfortlesse, the darknesse being so great, that thou couldst not see thy hand, the winde blowing through thee, the raine powring downe vpon thee, the colde striking to thy very heart, the way so slippery, that thou couldst not stande vpright,
Imagine that thou Wertenberg wandering, thou Knowest not whither, all alone, naked, and comfortless, the darkness being so great, that thou Couldst not see thy hand, the wind blowing through thee, the rain Pouring down upon thee, the cold striking to thy very heart, the Way so slippery, that thou Couldst not stand upright,
vvb cst pns21 vbd2r vvg, pns21 vv2 xx c-crq, d av-j, j, cc j, dt n1 vbg av j, cst pns21 vmd2 xx vvi po21 n1, dt n1 vvg p-acp pno21, dt n1 vvg a-acp p-acp pno21, dt n-jn vvg p-acp po21 j n1, dt n1 av j, cst pns21 vmd2 xx vvi av-j,
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so full of deepe holes, that euery step, thou shouldst bee in daunger of breaking thy leggs, or armes:
so full of deep holes, that every step, thou Shouldst be in danger of breaking thy legs, or arms:
av j pp-f j-jn n2, cst d n1, pns21 vmd2 vbi p-acp n1 pp-f vvg po21 n2, cc n2:
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4139
at the end of thy trauaile, when thou shouldst come to rest, suppose there were al kinde of torments,
At the end of thy travail, when thou Shouldst come to rest, suppose there were all kind of torments,
p-acp dt n1 pp-f po21 n1, c-crq pns21 vmd2 vvi pc-acp vvi, vvb a-acp vbdr d n1 pp-f n2,
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and tortures prepared for thee, which thou couldst by no meanes escape:
and tortures prepared for thee, which thou Couldst by no means escape:
cc n2 vvn p-acp pno21, r-crq pns21 vmd2 p-acp dx n2 vvi:
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4141
tel mee now, canst thou possibly conceiue, how infinitly thou shouldst be boūd to him that should bring thee a light, shewe thee the perils of thy iourney, the certaine destruction in the end thereof;
tell me now, Canst thou possibly conceive, how infinitely thou Shouldst be bound to him that should bring thee a Light, show thee the perils of thy journey, the certain destruction in the end thereof;
vvb pno11 av, vm2 pns21 av-j vvi, c-crq av-j pns21 vmd2 vbi vvn p-acp pno31 cst vmd vvi pno21 dt n1, vvb pno21 dt n2 pp-f po21 n1, dt j n1 p-acp dt n1 av;
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that should set thee in a plaine & easy path, should cloth thee, comfort thee, keep thee company,
that should Set thee in a plain & easy path, should cloth thee, Comfort thee, keep thee company,
cst vmd vvi pno21 p-acp dt j cc j n1, vmd vvi pno21, vvb pno21, vvb pno21 n1,
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4143
& bring thee to a place, or palace rather of al pleasure, and happines? What is that darknes to the blindnes of thy soule? What comparison is there betwixt the danger of breaking an arm or a leg,
& bring thee to a place, or palace rather of all pleasure, and happiness? What is that darkness to the blindness of thy soul? What comparison is there betwixt the danger of breaking an arm or a leg,
cc vvb pno21 p-acp dt n1, cc n1 av-c pp-f d n1, cc n1? q-crq vbz d n1 p-acp dt n1 pp-f po21 n1? q-crq n1 vbz a-acp p-acp dt n1 pp-f vvg dt n1 cc dt n1,
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& the hazard of falling into the pit of hel? The glorious brightnes of the Sun doth not so •xceed the dimme light of a watching rush candle;
& the hazard of falling into the pit of hell? The glorious brightness of the Sun does not so •xceed the dim Light of a watching rush candle;
cc dt n1 pp-f vvg p-acp dt n1 pp-f n1? dt j n1 pp-f dt n1 vdz xx av vvi dt j n1 pp-f dt vvg n1 n1;
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as the knowledge of saluation by Christ, excelleth all the •arning, and wisedome of the world.
as the knowledge of salvation by christ, excels all the •arning, and Wisdom of the world.
c-acp dt n1 pp-f n1 p-acp np1, vvz d dt n1, cc n1 pp-f dt n1.
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4146
And yet do wee ••rne away our faces from this brightnesse? Doe wee •hut our eies against this light? I would this were the worst,
And yet do we ••rne away our faces from this brightness? Do we •hut our eyes against this Light? I would this were the worst,
cc av vdb pns12 vvb av po12 n2 p-acp d n1? vdb pns12 vvb po12 n2 p-acp d n1? pns11 vmd d vbdr dt js,
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4147
though it bee too too bad. Nay we thrust it a way •rom vs: we run away from it;
though it be too too bad. Nay we thrust it a Way •rom us: we run away from it;
cs pn31 vbb av av j. uh-x pns12 vvb pn31 dt n1 av pno12: pns12 vvb av p-acp pn31;
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4148
we disdaine it, we hate it, we doe all that lies in vs, to put it quite out.
we disdain it, we hate it, we do all that lies in us, to put it quite out.
pns12 vvb pn31, pns12 vvb pn31, pns12 vdb d cst vvz p-acp pno12, pc-acp vvi pn31 av av.
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4149
But do what we can, the light shines in darknesse; As I said once be•ore in a former Sermon, if wee will not bee inlightned,
But do what we can, the Light shines in darkness; As I said once be•ore in a former Sermon, if we will not be enlightened,
cc-acp vdb r-crq pns12 vmb, dt n1 vvz p-acp n1; c-acp pns11 vvd a-acp av-dc p-acp dt j n1, cs pns12 vmb xx vbi vvn,
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4150
yet shall our blyndnes and darknes bee discoue•ed, whether wee will or no;
yet shall our blindness and darkness be discoue•ed, whither we will or no;
av vmb po12 n1 cc n1 vbi vvn, cs pns12 vmb cc uh-dx;
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4151
God, his holy Angells, and blessed Saintes shall see our shame, and rei••ce at our iust confusion for continuing in wilfull blindnesse.
God, his holy Angels, and blessed Saints shall see our shame, and rei••ce At our just confusion for Continuing in wilful blindness.
np1, po31 j n2, cc j-vvn n2 vmb vvi po12 n1, cc n1 p-acp po12 j n1 p-acp vvg p-acp j n1.
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I 〈 ◊ 〉 slipt, I knowe not how, into the later part of this verse before I was aware, concerning the intertainment, that the light found in the worlde: The darknesse comprehended it not.
I 〈 ◊ 〉 slipped, I know not how, into the later part of this verse before I was aware, Concerning the entertainment, that the Light found in the world: The darkness comprehended it not.
pns11 〈 sy 〉 vvd, pns11 vvb xx c-crq, p-acp dt jc n1 pp-f d n1 c-acp pns11 vbds j, vvg dt n1, cst dt n1 vvd p-acp dt n1: dt n1 vvd pn31 xx.
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The light shines, and the darknesse wil not bee inlightned. It will bee worth the dooing, to consider the point more fully.
The Light shines, and the darkness will not be enlightened. It will be worth the doing, to Consider the point more Fully.
dt n1 vvz, cc dt n1 vmb xx vbi vvn. pn31 vmb vbi j dt vdg, pc-acp vvi dt n1 av-dc av-j.
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Which that we may lee the better, somewhat must bee said of the wordes, or rather of that one worde Comprehended. For where-as some men seeke a new meaning of the worde Darknesse, and wil not haue it taken in the sense, it had in the former clause, there is more curiosity, then truth in their speculation.
Which that we may lee the better, somewhat must be said of the words, or rather of that one word Comprehended. For whereas Some men seek a new meaning of the word Darkness, and will not have it taken in the sense, it had in the former clause, there is more curiosity, then truth in their speculation.
r-crq cst pns12 vmb n1 dt jc, av vmb vbi vvn pp-f dt n2, cc av-c pp-f d crd n1 vvn. p-acp j d n2 vvb dt j n1 pp-f dt n1 n1, cc vmb xx vhi pn31 vvn p-acp dt n1, pn31 vhd p-acp dt j n1, pc-acp vbz dc n1, cs n1 p-acp po32 n1.
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VVho can imagine, that the Evangelist woulde vse a worde in two diuerse senses, without giuing any notice or inkling of such a chaunge? Is it not contrary to the rest of his course, wherein the same vvorde hath the same signification? The VVorde was in the beginning, The VVorde vvas vvith GOD, The VVorde vvas GOD;
Who can imagine, that the Evangelist would use a word in two diverse Senses, without giving any notice or inkling of such a change? Is it not contrary to the rest of his course, wherein the same word hath the same signification? The VVorde was in the beginning, The VVorde was with GOD, The VVorde was GOD;
r-crq vmb vvi, cst dt np1 vmd vvi dt n1 p-acp crd j n2, p-acp vvg d n1 cc n1 pp-f d dt n1? vbz pn31 xx j-jn p-acp dt n1 pp-f po31 n1, c-crq dt d n1 vhz dt d n1? dt n1 vbds p-acp dt n1, dt n1 vbds p-acp np1, dt n1 vbds np1;
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Still the same VVorde. But I shewed this sufficiently before;
Still the same VVorde. But I showed this sufficiently before;
av dt d n1. cc-acp pns11 vvd d av-j a-acp;
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and there is no reason to be alleadged, why S. Iohn should differ in this verse from the former;
and there is no reason to be alleged, why S. John should differ in this verse from the former;
cc pc-acp vbz dx n1 pc-acp vbi vvd, q-crq n1 np1 vmd vvi p-acp d n1 p-acp dt j;
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al things agreeing so wel, if we retaine the sense, as it was formerly deliuered, and vnderstood.
all things agreeing so well, if we retain the sense, as it was formerly Delivered, and understood.
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Wherefore, vnderstanding, by Darknesse, man in his naturall estate, without any supernaturall grace;
Wherefore, understanding, by Darkness, man in his natural estate, without any supernatural grace;
q-crq, n1, p-acp n1, n1 p-acp po31 j n1, p-acp d j n1;
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let vs enquire what the Euangelist meanes, when he saith, that the darknesse did not comprehend the light.
let us inquire what the Evangelist means, when he Says, that the darkness did not comprehend the Light.
vvb pno12 vvi r-crq dt np1 vvz, c-crq pns31 vvz, cst dt n1 vdd xx vvi dt n1.
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First, what is it, to Comprehend? Variety of opinions, breedes doubtfulnes in resoluing.
First, what is it, to Comprehend? Variety of opinions, breeds doubtfulness in resolving.
ord, r-crq vbz pn31, p-acp vvi? n1 pp-f n2, vvz n1 p-acp vvg.
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I will draw all to two principall heads, and in the handling of them discharge my promise, concerning the diuerse interpretations of the light.
I will draw all to two principal Heads, and in the handling of them discharge my promise, Concerning the diverse interpretations of the Light.
pns11 vmb vvi d p-acp crd j-jn n2, cc p-acp dt n-vvg pp-f pno32 vvb po11 n1, vvg dt j n2 pp-f dt n1.
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The word, that is heere vsed by the Euangelist, signifies in the Scripture, either an vnderstanding and attaineing to some thing,
The word, that is Here used by the Evangelist, signifies in the Scripture, either an understanding and attaining to Some thing,
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for our owne knowledge or benefit; or an apprehending, & taking of somewhat. to the hurt, or disgrace thereof:
for our own knowledge or benefit; or an apprehending, & taking of somewhat. to the hurt, or disgrace thereof:
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Of the former signification is the word in this, and such like places; Of a truth I vnderstand or perceiue, that God is no accepter of persons.
Of the former signification is the word in this, and such like places; Of a truth I understand or perceive, that God is no accepter of Persons.
pp-f dt j n1 vbz dt n1 p-acp d, cc d j n2; pp-f dt n1 pns11 vvb cc vvi, cst np1 vbz dx n1 pp-f n2.
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That yee may be able with all Saints to conceiue or apprehend, what is the breadth, and length, and depth, and height &c:
That ye may be able with all Saints to conceive or apprehend, what is the breadth, and length, and depth, and height etc.:
cst pn22 vmb vbi j p-acp d n2 pc-acp vvi cc vvi, r-crq vbz dt n1, cc n1, cc n1, cc n1 av:
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The Gentiles which followed not righteousnes, haue attained vnto righteousnes. Of the later these may bee examples; The Gentiles which followed not righteousness, have attained unto righteousness. Of the later these may be Examples;
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The Scribes and Pharises brought unto him a woman taken in adultery. Walke while yee haue the light, least the darknesse come or seise vpon you. The Scribes and Pharisees brought unto him a woman taken in adultery. Walk while ye have the Light, lest the darkness come or seize upon you.
dt n2 cc np2 vvn p-acp pno31 dt n1 vvn p-acp n1. n1 cs pn22 vhb dt n1, cs dt n1 vvb cc vvi p-acp pn22.
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Yee (brethren) are not in darknes, that that day should come vpon you as it were a theefe. Ye (brothers) Are not in darkness, that that day should come upon you as it were a thief.
pn22 (n2) vbr xx p-acp n1, cst d n1 vmd vvi p-acp pn22 c-acp pn31 vbdr dt n1.
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According to these 2 significations, so are the interpretations of the word in this Text. Some, acknowledging the light to be in Christ, will haue the darknesse to be the Deuill, & persecutiō;
According to these 2 significations, so Are the interpretations of the word in this Text. some, acknowledging the Light to be in christ, will have the darkness to be the devil, & persecution;
vvg p-acp d crd n2, av vbr dt n2 pp-f dt n1 p-acp d np1 d, vvg dt n1 p-acp vbb p-acp np1, vmb vhi dt n1 pc-acp vbi dt n1, cc n1;
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which could not, say they, ouercome Christ.
which could not, say they, overcome christ.
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But though they could not vtterly subdue him, yet they did seise on him to his disgrace, and death, in the world:
But though they could not utterly subdue him, yet they did seize on him to his disgrace, and death, in the world:
p-acp cs pns32 vmd xx av-j vvi pno31, av pns32 vdd vvi p-acp pno31 p-acp po31 n1, cc n1, p-acp dt n1:
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which is as much, as the signification of the worde w•l• beare.
which is as much, as the signification of the word w•l• bear.
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Other, that will haue the light to signifi• Christ, in respect of his diuine nature, by Darknesse vnderstand his manhood, which coulde not so obscure the other,
Other, that will have the Light to signifi• christ, in respect of his divine nature, by Darkness understand his manhood, which could not so Obscure the other,
av-jn, cst vmb vhi dt n1 p-acp n1 np1, p-acp n1 pp-f po31 j-jn n1, p-acp n1 vvi po31 n1, r-crq vmd xx av j dt n-jn,
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but that it still shined, and shewed it selfe.
but that it still shined, and showed it self.
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VVhere shall wee finde warrant for this interpretation of Darkenesse? And what is this else,
Where shall we find warrant for this Interpretation of Darkness? And what is this Else,
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but that, which the Evangelist saith in the fourteenth verse at large? The words became flesh, and wee saw the glory thereof &c. It is vsuall with the spirit of GOD in the Scripture, to call man-kinde, flesh, because the body is one part, whereof they consist:
but that, which the Evangelist Says in the fourteenth verse At large? The words became Flesh, and we saw the glory thereof etc. It is usual with the Spirit of GOD in the Scripture, to call mankind, Flesh, Because the body is one part, whereof they consist:
cc-acp cst, r-crq dt np1 vvz p-acp dt ord n1 p-acp j? dt n2 vvd n1, cc pns12 vvd dt n1 av av pn31 vbz j p-acp dt n1 pp-f np1 p-acp dt n1, pc-acp vvi n1, n1, p-acp dt n1 vbz crd n1, c-crq pns32 vvb:
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but Darknesse it is neuer called;
but Darkness it is never called;
cc-acp n1 pn31 vbz av vvn;
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vnlesse it bee with respect to the corruption thereof, which our Sauiour tooke not with our nature.
unless it be with respect to the corruption thereof, which our Saviour took not with our nature.
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The same answere may satisfie them, who takeing light in the same sense, for the diuine nature, make all things else darknesse; The same answer may satisfy them, who taking Light in the same sense, for the divine nature, make all things Else darkness;
dt d n1 vmb vvi pno32, r-crq vvg n1 p-acp dt d n1, p-acp dt j-jn n1, vvb d n2 av n1;
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which (say they) coulde not taint or defile the light.
which (say they) could not taint or defile the Light.
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But where is the word Comprehended euer vsed so? Therefore they also are deceiued, that thinke our Euangelist by not beeing Comprehended, notes our Sauiours being free from sinne.
But where is the word Comprehended ever used so? Therefore they also Are deceived, that think our Evangelist by not being Comprehended, notes our Saviour's being free from sin.
cc-acp q-crq vbz dt n1 vvn av vvd av? av pns32 av vbr vvn, cst vvi po12 np1 p-acp xx vbg vvn, n2 po12 ng1 n1 j p-acp n1.
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The worde hath no such signification any where. Let vs come to the other meaning of it.
The word hath not such signification any where. Let us come to the other meaning of it.
dt n1 vhz xx d n1 d q-crq. vvb pno12 vvi p-acp dt j-jn n1 pp-f pn31.
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by which it signifies to vnderstand or attaine to somewhat, for our knoweledge, or benefite. The light is Christ;
by which it signifies to understand or attain to somewhat, for our knowledge, or benefit. The Light is christ;
p-acp r-crq pn31 vvz p-acp vvb cc vvi p-acp av, p-acp po12 n1, cc n1. dt n1 vbz np1;
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the darknesse, in the opinion of most men, the nature of man corrupted:
the darkness, in the opinion of most men, the nature of man corrupted:
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which (saye some) doth not so comprehend CHRIST, but that still in comparison of him, it continues darkenesse.
which (say Some) does not so comprehend CHRIST, but that still in comparison of him, it continues darkness.
r-crq (vvb d) vdz xx av vvi np1, cc-acp cst av p-acp n1 pp-f pno31, pn31 vvz n1.
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But the Euangelist speakes not of comparison:
But the Evangelist speaks not of comparison:
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neither was it, or coulde it bee lookt for, that men should become equall in knoweledge to the light, that shone vpon them.
neither was it, or could it be looked for, that men should become equal in knowledge to the Light, that shone upon them.
dx vbds pn31, cc vmd pn31 vbi vvn p-acp, cst n2 vmd vvi j-jn p-acp n1 p-acp dt n1, cst vvd p-acp pno32.
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If they had acknowledged it, and followed the direction of it to saluation, they had don as much,
If they had acknowledged it, and followed the direction of it to salvation, they had dONE as much,
cs pns32 vhd vvn pn31, cc vvd dt n1 pp-f pn31 p-acp n1, pns32 vhd vdn c-acp av-d,
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as reasonably coulde bee required at their handes.
as reasonably could be required At their hands.
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That is more likely, and yet not the true meaning of the Text, that the Godhead of our Sauiour Christ shineth in the creatures,
That is more likely, and yet not the true meaning of the Text, that the Godhead of our Saviour christ shines in the creatures,
cst vbz av-dc j, cc av xx dt j n1 pp-f dt n1, cst dt n1 pp-f po12 n1 np1 vvz p-acp dt n2,
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though men in their blindnesse discerne it not. But neither can the knowledge of the creatures teach vs the distinction of the persons,
though men in their blindness discern it not. But neither can the knowledge of the creatures teach us the distinction of the Persons,
cs n2 p-acp po32 n1 vvi pn31 xx. p-acp dx vmb dt n1 pp-f dt n2 vvb pno12 cs n1 pp-f dt n2,
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but only the being, power, and wisedome of the diuine nature;
but only the being, power, and Wisdom of the divine nature;
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and if it could, yet might wee bee in darkenesse, concerning salvation, for all that knowledge.
and if it could, yet might we be in darkness, Concerning salvation, for all that knowledge.
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It remaines then, that wee take the worde in the ordinary signification thereof;
It remains then, that we take the word in the ordinary signification thereof;
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and accordingly vnderstand the Euangelist, as if hee had said in plaine tearmes, that our Sauiour Christ, by the doctrine of the Gospell, which hee preached,
and accordingly understand the Evangelist, as if he had said in plain terms, that our Saviour christ, by the Doctrine of the Gospel, which he preached,
cc av-vvg vvi dt np1, c-acp cs pns31 vhd vvn p-acp j n2, cst po12 n1 np1, p-acp dt n1 pp-f dt n1, r-crq pns31 vvd,
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and by the miracles, which hee daiely wrought, shewed himselfe to bee the light of the world,
and by the Miracles, which he daily wrought, showed himself to be the Light of the world,
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and the true meanes of saluation;
and the true means of salvation;
cc dt j n2 pp-f n1;
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but men being blind in their iudgement, and peruerse in their affections, would not acknowledge him for their Sauiour, that they might come to life by him. but men being blind in their judgement, and perverse in their affections, would not acknowledge him for their Saviour, that they might come to life by him.
cc-acp n2 vbg j p-acp po32 n1, cc j p-acp po32 n2, vmd xx vvi pno31 p-acp po32 n1, cst pns32 vmd vvi p-acp n1 p-acp pno31.
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And for the meaning of the worde, let that, which hath bin said, suffice.
And for the meaning of the word, let that, which hath been said, suffice.
cc p-acp dt n1 pp-f dt n1, vvb d, r-crq vhz vbn vvn, vvb.
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If any man be desirous to knowe the reason, why the holy Ghost changeth his maner of speech,
If any man be desirous to know the reason, why the holy Ghost changes his manner of speech,
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and whereas in the next words hee had sayd Shineth, and not Shined, he now saith Comprehended, and not Comprehendeth: hee must remember, that in the former clause,
and whereas in the next words he had said Shines, and not Shined, he now Says Comprehended, and not Comprehendeth: he must Remember, that in the former clause,
cc cs p-acp dt ord n2 pns31 vhd vvn vvz, cc xx vvn, pns31 av vvz vvn, cc xx vvz: pns31 vmb vvi, cst p-acp dt j n1,
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as wee heard, the generall nature of the light is exprest, and the particular shineing of this supernaturall light implied therein. After this manner;
as we herd, the general nature of the Light is expressed, and the particular shining of this supernatural Light implied therein. After this manner;
c-acp pns12 vvd, dt j n1 pp-f dt n1 vbz vvn, cc dt j vvg pp-f d j n1 vvn av. p-acp d n1;
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the Euangelist hauing told vs, that our Sauiour was the light of men, proceeds to shewe what hee did for the inlighting of them,
the Evangelist having told us, that our Saviour was the Light of men, proceeds to show what he did for the inlighting of them,
dt np1 vhg vvn pno12, cst po12 n1 vbds dt n1 pp-f n2, vvz pc-acp vvi r-crq pns31 vdd p-acp dt n-vvg pp-f pno32,
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& what they refused to doe, that they might bee inlightned: as if hee should haue said;
& what they refused to do, that they might be enlightened: as if he should have said;
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The light naturally shineth in darknesse, and so did that light I speake o', but the darkenesse woulde not receiue it, to bee inlightned.
The Light naturally shines in darkness, and so did that Light I speak oF, but the darkness would not receive it, to be enlightened.
dt n1 av-j vvz p-acp n1, cc av vdd d n1 pns11 vvb pp-f, cc-acp dt n1 vmd xx vvi pn31, pc-acp vbi vvn.
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VVee must farder conceiue, that it shineth continually, and is ordinarily refused of blinde, and ignorant men:
We must farther conceive, that it shines continually, and is ordinarily refused of blind, and ignorant men:
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but it seemes most likely, that the Euāgelist had special respect to them, that liued in our Sauiors daies,
but it seems most likely, that the Euāgelist had special respect to them, that lived in our Saviors days,
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while he was conuersant vpon the earth amongst men; who notably bewrayed their blindnesse by not descerning, and acknowledging so cleere a light;
while he was conversant upon the earth among men; who notably bewrayed their blindness by not discerning, and acknowledging so clear a Light;
cs pns31 vbds j p-acp dt n1 p-acp n2; r-crq av-j vvd po32 n1 p-acp xx vvg, cc vvg av j dt n1;
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whereof if it please GOD •eereafter in this Chapter more particularly, and largely. Now to the doctrine.
whereof if it please GOD •eereafter in this Chapter more particularly, and largely. Now to the Doctrine.
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There are 2 things, that discouer the blindnesse and folly of mankind vnto vs. The former, that hauing so great a conceit of our naturall parts,
There Are 2 things, that discover the blindness and folly of mankind unto us The former, that having so great a conceit of our natural parts,
pc-acp vbr crd n2, cst vvb dt n1 cc n1 pp-f n1 p-acp pno12 dt j, cst vhg av j dt n1 pp-f po12 j n2,
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and such especiall helpes of education, and instruction, wee shoulde notwithstanding be vnable to deuise,
and such especial helps of education, and instruction, we should notwithstanding be unable to devise,
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& determin, how we might attaine to the cheefe point of happinesse, that we are capable of:
& determine, how we might attain to the chief point of happiness, that we Are capable of:
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the later, and more shamefull of the 2 is this, that we are so full of darkenesse,
the later, and more shameful of the 2 is this, that we Are so full of darkness,
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and peruersenesse, that we neither will, nor can learne, what belongs to our felicity, when it is kindely,
and perverseness, that we neither will, nor can Learn, what belongs to our felicity, when it is kindly,
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and plainely taught vs. The heathen were wont to make 2 degrees of wisedome: the one was, for a man to be able to aduise himselfe, what was best, and fittest for him;
and plainly taught us The heathen were wont to make 2 Degrees of Wisdom: the one was, for a man to be able to advise himself, what was best, and Fittest for him;
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the other, if he could not attaine to that height, yet to follow good counsaile, when it was giuē him.
the other, if he could not attain to that height, yet to follow good counsel, when it was given him.
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If there were any man, that came short of this later, him they wholly condemn'd of extreame folly.
If there were any man, that Come short of this later, him they wholly condemned of extreme folly.
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And can we thinke our selues wife, yea bragge of our learning, and knowledge, when wee are not able to set one foote vpon this first,
And can we think our selves wife, yea brag of our learning, and knowledge, when we Are not able to Set one foot upon this First,
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& lowest step to wisdome? Doe we thinke much to be charg'd so deepely with ignorance? He, that knowes vs better,
& lowest step to Wisdom? Do we think much to be charged so deeply with ignorance? He, that knows us better,
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then wee doe our selues, hath long since giuen this testimony of vs; The naturall man perceiueth, or rather receiueth not the things of the spirit of God.
then we do our selves, hath long since given this testimony of us; The natural man perceives, or rather receiveth not the things of the Spirit of God.
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Dost thou marke, what he saith? Hee findes not fault with the slowenesse of thy imagination, that thou canst not of thy selfe, by naturall witte,
Dost thou mark, what he Says? He finds not fault with the slowenesse of thy imagination, that thou Canst not of thy self, by natural wit,
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or learning finde out, what is true happinesse, and how to attaine vnto it.
or learning find out, what is true happiness, and how to attain unto it.
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but he shewes thy dulnesse, & blindness, that thou knowest it not, when it is lay'd before thee.
but he shows thy dulness, & blindness, that thou Knowest it not, when it is laid before thee.
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I would it were not worse then so. Yes yes: it is a degree lower.
I would it were not Worse then so. Yes yes: it is a degree lower.
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Thou canst neither direct thy selfe in the way of life, nor if thou be set in it, perceiue when thou art right,
Thou Canst neither Direct thy self in the Way of life, nor if thou be Set in it, perceive when thou art right,
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nor by any rea on bee perswaded to acknowledge it, though a man should shew thee, which it is.
nor by any rea on be persuaded to acknowledge it, though a man should show thee, which it is.
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Nay (sayth some man) you shall neuer make mee haue so all an opinion of my selfe.
Nay (say Some man) you shall never make me have so all an opinion of my self.
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Perhaps indeede, I should hardly hit on that waie, without a guide; because I haue not gone it at any time heeretofore:
Perhaps indeed, I should hardly hit on that Way, without a guide; Because I have not gone it At any time heretofore:
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and therefore I grant also, that it is possible I should not knowe it, when I were in it;
and Therefore I grant also, that it is possible I should not know it, when I were in it;
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but I would not haue you thinke me so vnreasonable, that I should refuse to learn that, whereof I am ignorant. Wel sayd:
but I would not have you think me so unreasonable, that I should refuse to Learn that, whereof I am ignorant. Well said:
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I perceiue thou hast a good conceit of thy selfe: and I will not presse thee too far in thine owne particular;
I perceive thou hast a good conceit of thy self: and I will not press thee too Far in thine own particular;
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but rather shewe thee thy case in an other mans example.
but rather show thee thy case in an other men Exampl.
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And that I may not seeme to disparage thee in thy wit, and iudgement, by any base comparison, let me offer to thy consideration the whole people of the Iewes;
And that I may not seem to disparage thee in thy wit, and judgement, by any base comparison, let me offer to thy consideration the Whole people of the Iewes;
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not as they are now in the state of bondage and miserie, but as they were in that time,
not as they Are now in the state of bondage and misery, but as they were in that time,
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when the light we speake of shone amongst them. I will not stand to magnifie their excellent parts of nature, and learning:
when the Light we speak of shone among them. I will not stand to magnify their excellent parts of nature, and learning:
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I will say nothing of their Scribes and Pharisies; I will not mention their Priests, and Leuites:
I will say nothing of their Scribes and Pharisees; I will not mention their Priests, and Levites:
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what they were for their imagination, and vnderstanding, the learned know, the vnlearned may ghesse by the report of them, that haue trade and trafficke with them daily,
what they were for their imagination, and understanding, the learned know, the unlearned may guess by the report of them, that have trade and traffic with them daily,
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euen now when their wits are dulled, and their hearts as it were broken, with the continuall sense of their bondage,
even now when their wits Are dulled, and their hearts as it were broken, with the continual sense of their bondage,
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and misery Surely there is no great reason, why any man shoulde thinke so highly of himselfe,
and misery Surely there is no great reason, why any man should think so highly of himself,
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or so meanely of them, as to presume of his owne skill, where their iudgement hath fayled them.
or so meanly of them, as to presume of his own skill, where their judgement hath failed them.
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Especially in a matter of this nature, concerning God, and euerlasting life; wherein they were extraodinarily instructed by him, that only could teach them.
Especially in a matter of this nature, Concerning God, and everlasting life; wherein they were extraodinarily instructed by him, that only could teach them.
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Match thy selfe with them for sufficiencie of naturall gifts, equall them in helps of learning:
Match thy self with them for sufficiency of natural Gifts, equal them in helps of learning:
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yet certainly thou must needes come •ehinde them in that supernaturall knowledge, which is gotten by reuelatiō from God, bevond the reach of art, and nature.
yet Certainly thou must needs come •ehinde them in that supernatural knowledge, which is got by Revelation from God, bevond the reach of art, and nature.
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Let vs then make one labour of two;
Let us then make one labour of two;
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and in shewing the truth of that, which our Euangelist sayth particularly, touching the Iewes, that they acknowledged not the light, proue withall the generall ignoraunce,
and in showing the truth of that, which our Evangelist say particularly, touching the Iewes, that they acknowledged not the Light, prove withal the general ignorance,
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and insufficiency of all men to comprehend that secret mysterie.
and insufficiency of all men to comprehend that secret mystery.
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First, that wee may knowe what to looke for afterwarde, the Prophets foretell vs, how the matter would fall out.
First, that we may know what to look for afterward, the prophets foretell us, how the matter would fallen out.
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Lord (sayeth Isay) who hath beleeued our report? or to whome is the Arme of the Lorde reuealed? Lord (Saith Saiah) who hath believed our report? or to whom is the Arm of the Lord revealed?
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And in another place, he brings in our Sauiour himselfe, complaying of the ill successe of his ministery.
And in Another place, he brings in our Saviour himself, complaying of the ill success of his Ministry.
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I haue laboured in vaine, I haue spent my strength in vaine. I have laboured in vain, I have spent my strength in vain.
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and for nothing. Yea the builders, the great learned men among the Iewes, refused the headstone of the corner, saith another Prophet. and for nothing. Yea the Builders, the great learned men among the Iewes, refused the headstone of the corner, Says Another Prophet.
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As it was prohesied, so it came to passe. Let themselues giue euidence.
As it was prohesied, so it Come to pass. Let themselves give evidence.
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When the Messiah was come, and had prooued his calling by many admirable, and glorious miracles,
When the Messiah was come, and had proved his calling by many admirable, and glorious Miracles,
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and had offred them saluation with all kindness, and authoritie, what insued? Heare them speaking in a Councill.
and had offered them salvation with all kindness, and Authority, what ensued? Hear them speaking in a Council.
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Doth any of the Rulers or the Pharises beleeue in him? Some of the common sort flockt after him, Does any of the Rulers or the Pharisees believe in him? some of the Common sort flocked After him,
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but the great men, and Rabbins regarded him not:
but the great men, and Rabbis regarded him not:
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or if any of them had any better conceite of him, then the rest, hee durst not be knowne of it;
or if any of them had any better conceit of him, then the rest, he durst not be known of it;
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but (as it appeared by Nicodemus) was glad to steale into his company in the darke night.
but (as it appeared by Nicodemus) was glad to steal into his company in the dark night.
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Nay it was not enoughe for them to reiect him, but they persecuted him, and all that fauoured him, accounting of them as of men accrsed;
Nay it was not enough for them to reject him, but they persecuted him, and all that favoured him, accounting of them as of men accrsed;
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casting them out of their Synagogues, seeking to make them away, and accusing them as enemies to Caesar, as they beganne to charge Pilat himselfe, for speaking in his behalfe.
casting them out of their Synagogues, seeking to make them away, and accusing them as enemies to Caesar, as they began to charge Pilat himself, for speaking in his behalf.
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Neither stayed their malice here, but proceeded without ende, or rest till they had murdered the Lorde of life, with all the disgrace, that possibly they could do him.
Neither stayed their malice Here, but proceeded without end, or rest till they had murdered the Lord of life, with all the disgrace, that possibly they could do him.
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I doe now but point at these thinges: which, if it please God, shall hereafter bee handled at large. This may suffice;
I do now but point At these things: which, if it please God, shall hereafter be handled At large. This may suffice;
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especially the time being past, and occasion of the like discourse offring it selfe often times in this Gospell, to shewe with what obstinate blindnesse our Sauiour was withstood,
especially the time being passed, and occasion of the like discourse offering it self often times in this Gospel, to show with what obstinate blindness our Saviour was withstood,
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and reiected by the Iewes, and to teach vs, what intertainement wee are like to giue him,
and rejected by the Iewes, and to teach us, what entertainment we Are like to give him,
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if wee bee not other wise taught and inclined by his holy spirit. To whome with the Father, and the Sonne, one God bee all glorie, &c,
if we be not other wise taught and inclined by his holy Spirit. To whom with the Father, and the Son, one God be all glory, etc.,
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THE SIXT SERmon, vpon the first Chapter of IOHN.
THE SIXT SERmon, upon the First Chapter of JOHN.
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Verse 6. 7. 8. There was a man sent from God, whose name was Iohn, &c.
Verse 6. 7. 8. There was a man sent from God, whose name was John, etc.
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IF there were as much vnderstanding, and iudgement in men, to conceiue, and discerne matters of religion,
IF there were as much understanding, and judgement in men, to conceive, and discern matters of Religion,
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and saluation, as euery one of vs would bee thought to haue;
and salvation, as every one of us would be Thought to have;
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it were inough for vs to haue the doctrine of euerlasting life, by any meanes whatsoeuer propounded vnto vs. For no sooner should any point thereof bee deliuered,
it were enough for us to have the Doctrine of everlasting life, by any means whatsoever propounded unto us For no sooner should any point thereof be Delivered,
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but wee should be readie to acknowledge, and embrace it. But alas, wee are wonderfully deceiued in this conceit of our naturall capacity.
but we should be ready to acknowledge, and embrace it. But alas, we Are wonderfully deceived in this conceit of our natural capacity.
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Which is so slowe, and dull, in things of this nature, that we can neither find them out of our selues, by any discourse of reason,
Which is so slow, and dull, in things of this nature, that we can neither find them out of our selves, by any discourse of reason,
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nor giue aslent to the truth of them, when they are reuealed, and manifested, by especiall order from God himselfe.
nor give aslent to the truth of them, when they Are revealed, and manifested, by especial order from God himself.
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For proofe of that I say, whither should I appeale rather, then ro euery mans experience, touching the former points, both in himselfe,
For proof of that I say, whither should I appeal rather, then ro every men experience, touching the former points, both in himself,
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and in the whole nation of the Iewes? Which of vs would euer haue thought of any one of those mysteries,
and in the Whole Nation of the Iewes? Which of us would ever have Thought of any one of those Mysteres,
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if hee had not read, or heard of them extraordinarily? Now they are discouered vnto vs, where is there any man to bee found, that, by any naturall skill,
if he had not read, or herd of them extraordinarily? Now they Are discovered unto us, where is there any man to be found, that, by any natural skill,
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or help of learning, can discerne, and yeeld to them, as ture, and certaine? The reasons of this impossibilitie to beleeue, shall be shewed, if it please God, hereafter:
or help of learning, can discern, and yield to them, as ture, and certain? The Reasons of this impossibility to believe, shall be showed, if it please God, hereafter:
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for the present I doe but giue a touch, that wee may all consider of it, at better leasure.
for the present I do but give a touch, that we may all Consider of it, At better leisure.
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The darknesse did not comprehend the light, when it shone most brightly. The darkness did not comprehend the Light, when it shone most brightly.
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Our Sauiour taught them with authoritie, not like the Scribes & Pharises: Yet did they not regard his doctrine. Our Saviour taught them with Authority, not like the Scribes & Pharisees: Yet did they not regard his Doctrine.
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Hee wrought many admirable miracles among them: Yet would they not acknowledge, that hee came from God.
He wrought many admirable Miracles among them: Yet would they not acknowledge, that he Come from God.
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At the least they should haue respected the testimonie of Iohn, a man of such account,
At the least they should have respected the testimony of John, a man of such account,
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& worth in their owne iudgement. But all was one with them; and nothing of force sufficient, to bring them to an acknowledgement of the light.
& worth in their own judgement. But all was one with them; and nothing of force sufficient, to bring them to an acknowledgement of the Light.
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What remedy then, but to leaue them in their blindnes, and in theirs to see our owne, that we may be so much the more carefull to heed and learne, what the Euangelist doth teach vs in this Gospell.
What remedy then, but to leave them in their blindness, and in theirs to see our own, that we may be so much the more careful to heed and Learn, what the Evangelist does teach us in this Gospel.
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Where hauing, in the fiue former verses, described the Messiah, of whom hee writes, by his diuine nature,
Where having, in the fiue former Verses, described the Messiah, of whom he writes, by his divine nature,
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and his office of mediation, hee proceeds to second that, hee hath deliuered, with the testimonie of Iohn; and there vpon takes occasion to inlarge some of the points, that before hee had propounded,
and his office of mediation, he proceeds to second that, he hath Delivered, with the testimony of John; and there upon Takes occasion to enlarge Some of the points, that before he had propounded,
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and to amplifie the benifits wee receiue by our Sauiour, more fully, and plainely.
and to amplify the benefits we receive by our Saviour, more Fully, and plainly.
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In the former part, concerning the witnesse of Iohn, first wee are to consider the partie as hee is described to vs in the three verses, I read. Secondly, to waigh his testimony;
In the former part, Concerning the witness of John, First we Are to Consider the party as he is described to us in the three Verses, I read. Secondly, to weigh his testimony;
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which is implyed, rather then exprest in the two later: Hee came to beare witnesse of the light.
which is employed, rather then expressed in the two later: He Come to bear witness of the Light.
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The description is partly of his person, verse 6, & partly of his office, ver. 7. 8. To the knowledge of his person there belong these two thinges; his nature, and his name.
The description is partly of his person, verse 6, & partly of his office, ver. 7. 8. To the knowledge of his person there belong these two things; his nature, and his name.
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By nature hee was a man;
By nature he was a man;
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but yet not after the ordinarie course of mankinde, but after an extraordinary sort, by a special work of God, who sent him as well in reguard of his person, as of his office.
but yet not After the ordinary course of mankind, but After an extraordinary sort, by a special work of God, who sent him as well in reguard of his person, as of his office.
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Which office of his is first plainely declared, verse 7, then some what amplified, verse 7. 8. The declaration is general: He came for a witnesse. Particular:
Which office of his is First plainly declared, verse 7, then Some what amplified, verse 7. 8. The declaration is general: He Come for a witness. Particular:
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To beare witnesse of the light. In the description of the person; touching his nature, I note two points;To bear witness of the Light. In the description of the person; touching his nature, I note two points;
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that He was a man; that He was sent from God.
that He was a man; that He was sent from God.
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In the former, wee are to examine the wordes, whether the former of the two was, imply any especial matter or no,
In the former, we Are to examine the words, whither the former of the two was, imply any especial matter or no,
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why the Euangelist mentions, that He was a man. Then must wee say somewhat of the sense intended by Saint Iohn. For the later point, of his being sent, we will in quire, who sent him;
why the Evangelist mentions, that He was a man. Then must we say somewhat of the sense intended by Saint John. For the later point, of his being sent, we will in choir, who sent him;
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God; the diuine nature, or some one of the persons. How he was sent: by an extraordinarie conception;God; the divine nature, or Some one of the Persons. How he was sent: by an extraordinary conception;
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by an especiall appointment, either by some vision, or by reuelation.
by an especial appointment, either by Some vision, or by Revelation.
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Touching his name, wee are to learne, what the signification of it is, why the Euangelist doth mention it.
Touching his name, we Are to Learn, what the signification of it is, why the Evangelist does mention it.
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Other reasons, whereby wee proue any matter in question, haue their force, and power to argue, such as it is, more or lesse, from their owne nature;
Other Reasons, whereby we prove any matter in question, have their force, and power to argue, such as it is, more or less, from their own nature;
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onely a Testimonie fetcheth all the waight it hath, from the credite, or authoritie of him, that giues it.
only a Testimony Fetches all the weight it hath, from the credit, or Authority of him, that gives it.
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So that where as in ordinarie proofes wee regard what is sayde, rather then who sayth it;
So that where as in ordinary proofs we regard what is said, rather then who say it;
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in this witnesse bearing, the man is first respected, and then the matter.
in this witness bearing, the man is First respected, and then the matter.
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Our Euangelist therefore, being to alleage the deposition of Iohn the Baptist, beginnes with a discription of his person;
Our Evangelist Therefore, being to allege the deposition of John the Baptist, begins with a description of his person;
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There was a man Where, by the manner of the Euangelists speech, There was, some think an especial difference betwixt our Sauiour, and him, is noted; There was a man Where, by the manner of the Evangelists speech, There was, Some think an especial difference betwixt our Saviour, and him, is noted;
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as if the very word did note the eternitie of the one, and the beginning of the other.
as if the very word did note the eternity of the one, and the beginning of the other.
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We heard of the like curious obseruatiō before, at the first verse, In the beginning was the word:
We herd of the like curious observation before, At the First verse, In the beginning was the word:
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But it appeared to haue more shew then substance.
But it appeared to have more show then substance.
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The diuersitie in that place was to bee drawn from the tense, or time of the Verb,
The diversity in that place was to be drawn from the tense, or time of the Verb,
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wheras in the originall Greek there is no such varietie;
whereas in the original Greek there is no such variety;
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and in the Latine, vpon which many ground, no certainty for the proofe of such a difference, either in the nature,
and in the Latin, upon which many ground, no certainty for the proof of such a difference, either in the nature,
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or vse of the two wordes, as I then shewed more at large. Heere there seemes to bee more aduantage;
or use of the two words, as I then showed more At large. Here there seems to be more advantage;
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because Saint Iohn vseth another worde, and that such a word, as indeede is neuer applyed but to those things, which haue some beginning of their being.
Because Saint John uses Another word, and that such a word, as indeed is never applied but to those things, which have Some beginning of their being.
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Yet may wee not thereupon conclude that wheresoeuer wee finde the worde, there such a difference is implyed, or noted.
Yet may we not thereupon conclude that wheresoever we find the word, there such a difference is employed, or noted.
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For it is verie cleare, that it may and must bereferred to that which followes, touching his being sent;
For it is very clear, that it may and must bereferred to that which follows, touching his being sent;
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There was a man sent, not There was a man; but, was sent. So haue wee the worde vsed in other places;There was a man sent, not There was a man; but, was sent. So have we the word used in other places;
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Iohn was baptizing in the Wildernesse. John was baptizing in the Wilderness.
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Where wee may not seuer was, from baptizing: The sense being no more, but (as it is well translated in English) Iohn did baptize or baptized.
Where we may not sever was, from baptizing: The sense being no more, but (as it is well translated in English) John did baptise or baptised.
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And there was a Cloude that shaddowed them. There may seeme to bee more reason in this text, to part the wordes; And there was a Cloud that shadowed them. There may seem to be more reason in this text, to part the words;
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but the Greeke will not beare, it, which is worde for worde, There was a Cloude shaddowinge them;
but the Greek will not bear, it, which is word for word, There was a Cloud shadowing them;
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that is a Cloude shaddowed them. that is a Cloud shadowed them.
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But let vs graunt (which is not ture) that the worde signifies a beginning;
But let us grant (which is not ture) that the word signifies a beginning;
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yet not simply a beginning, but onely of that, which is so spokē of.
yet not simply a beginning, but only of that, which is so spoken of.
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So that the beginning must belong not to his being absolutely, but his being sent. So saith our Euangelist afterward, The Word became flesh: not began to bee,
So that the beginning must belong not to his being absolutely, but his being sent. So Says our Evangelist afterwards, The Word became Flesh: not began to be,
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as if before it had not beene at all, but onely became flesh.
as if before it had not been At all, but only became Flesh.
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I am not afrayd therefore of being accused, to haue omitted something, which the holy Ghost intended to teach vs,
I am not afraid Therefore of being accused, to have omitted something, which the holy Ghost intended to teach us,
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though I say nothing of that difference betwixt Christ, and Iohn concerning the eternall being of the one,
though I say nothing of that difference betwixt christ, and John Concerning the Eternal being of the one,
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and the others beginning to bee in time.
and the Others beginning to be in time.
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Neither doe I see any necessitie the of expounding the worde, as some other men take it, to note the extraordinarie conception, and eduction of the Baptist;
Neither do I see any necessity the of expounding the word, as Some other men take it, to note the extraordinary conception, and eduction of the Baptist;
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which either are not toucht by our Euangelist: or if they bee, are to be deliuered in that point, of his sending.
which either Are not touched by our Evangelist: or if they be, Are to be Delivered in that point, of his sending.
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As for the word was, I hope I haue made it plaine, that it belongs to his being sent,
As for the word was, I hope I have made it plain, that it belongs to his being sent,
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and hath no especiall signification by it selfe.
and hath no especial signification by it self.
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The like (in my poore opinion) may truely be sayd of the other word Man, that it is indefinitly taken for One, as wee commonly speak in English:
The like (in my poor opinion) may truly be said of the other word Man, that it is indefinitely taken for One, as we commonly speak in English:
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There was one sent. Of the likelihood of this interpretation, by and by, it first you will giue mee leaue, to speake a word or two of that, which is generally conceiued by it.There was one sent. Of the likelihood of this Interpretation, by and by, it First you will give me leave, to speak a word or two of that, which is generally conceived by it.
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Which is, that by Man, the nature of Iohn is signified.
Which is, that by Man, the nature of John is signified.
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To what ende? partly that the former difference, betwixt Christ, and him, might bee more exprest:
To what end? partly that the former difference, betwixt christ, and him, might be more expressed:
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partly that no man might take him for an Angell, though he be so called by Malachy. But neither of these (sauing their better judgement, that are of a contrary opinion) seemes to bee any sufficient reason of such an exposition.
partly that no man might take him for an Angel, though he be so called by Malachy. But neither of these (Saving their better judgement, that Are of a contrary opinion) seems to be any sufficient reason of such an exposition.
av cst dx n1 vmd vvi pno31 p-acp dt n1, cs pns31 vbb av vvn p-acp np1. p-acp d pp-f d (vvg po32 j n1, cst vbr pp-f dt j-jn n1) vvz pc-acp vbi d j n1 pp-f d dt n1.
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First the difference they ayme at, is as plaine, and as great, as may be.
First the difference they aim At, is as plain, and as great, as may be.
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The one was in the beginning, was with God, was God. The other was sent by God, and no farther matter auoucht of him. The one was in the beginning, was with God, was God. The other was sent by God, and no farther matter avouched of him.
dt crd vbds p-acp dt n1, vbds p-acp np1, vbds np1. dt n-jn vbds vvn p-acp np1, cc dx jc n1 vvn pp-f pno31.
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The one had life in him, and was the light of men.
The one had life in him, and was the Light of men.
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The other was not the light, but came to beare witnes of the light Secondly, the auouching of him to bee a man, doth not expresse that difference.The other was not the Light, but Come to bear witness of the Light Secondly, the avouching of him to be a man, does not express that difference.
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For our Sauiour was also a man, as truely, and naturally as he.
For our Saviour was also a man, as truly, and naturally as he.
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The worde became flesh. As by a man came death, so by a man came the resurrection from the dead; The word became Flesh. As by a man Come death, so by a man Come the resurrection from the dead;
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yea hee is called the man, whom God appointed to iudge the world by. If you say Christ is not onely a man:
yea he is called the man, whom God appointed to judge the world by. If you say christ is not only a man:
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neither doth the Euangelist a affirme any such thing of Iohn, by that word;
neither does the Evangelist a affirm any such thing of John, by that word;
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There was a man. Thirdly, who tooke Iohn, to be any other, then a man? The Iewes indeed (many of them) helde him for a Prophet;There was a man. Thirdly, who took John, to be any other, then a man? The Iewes indeed (many of them) held him for a Prophet;
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but none of them euer denied him to bee a man.
but none of them ever denied him to be a man.
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Therefore also the second respect, in which hee is called a man, is not much to bee respected.
Therefore also the second respect, in which he is called a man, is not much to be respected.
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The Prophet Malachy (you say) calls him an Angell. Behold I send mine Angell before thy face.
The Prophet Malachy (you say) calls him an Angel. Behold I send mine Angel before thy face.
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What of that? Was it therefore to bee feared, that some men woulde thinke him to bee an Angell by nature? Neither doth Malachy so say;
What of that? Was it Therefore to be feared, that Some men would think him to be an Angel by nature? Neither does Malachy so say;
q-crq pp-f d? vbds pn31 av pc-acp vbi vvn, cst d n2 vmd vvi pno31 pc-acp vbi dt n1 p-acp n1? av-d vdz np1 av vvi;
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but rather shewes, that hee speakes of his office, because hee giues the same title to the Messiah,
but rather shows, that he speaks of his office, Because he gives the same title to the Messiah,
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though with an additon, The Angell of the Couenant:
though with an additon, The Angel of the Covenant:
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and who but those, that beleeued the Gospell, acknowledged Iohn to bee he of whome that was written by the Prophet;
and who but those, that believed the Gospel, acknowledged John to be he of whom that was written by the Prophet;
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Besides, his parents and kindred were well knowne, and his birth was extraordinarily famous;
Beside, his Parents and kindred were well known, and his birth was extraordinarily famous;
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yea the whole course of his life, his preaching, and his death, were matters commonly talkt of among the Iewes.
yea the Whole course of his life, his preaching, and his death, were matters commonly talked of among the Iewes.
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There was little reason then, why the Euangelist should giue any especiall notice of his nature, in eithe• of the respects aboue mentioned.
There was little reason then, why the Evangelist should give any especial notice of his nature, in eithe• of the respects above mentioned.
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It is more likely (as I noted before) that he vsed the worde in a generall sense• as we doe,
It is more likely (as I noted before) that he used the word in a general sense• as we do,
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when we say, There was a man, or there was one.
when we say, There was a man, or there was one.
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That we may the rather be perswaded hereof, let vs con sider the like vse of the worde, in other places, of the scripture.
That we may the rather be persuaded hereof, let us con sider the like use of the word, in other places, of the scripture.
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Man liueth not by bread only. Which we would thus expresse in our tongue. A man, or one liueth not. Man lives not by bred only. Which we would thus express in our tongue. A man, or one lives not.
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There was a man, which had his hand dried vp. There was a man in Ierusalem. There was a man, which had his hand dried up. There was a man in Ierusalem.
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And this manner of speech is very vsuall, in the beginning of an historie, or parable.
And this manner of speech is very usual, in the beginning of an history, or parable.
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There was a man of the two Ram •thaim Zophim. Where, in the Greeke, 〈 ◊ 〉 be very word• that our Euangelist here vseth. So of Sauls father. There was a man of the two Ram •thaim Zophim. Where, in the Greek, 〈 ◊ 〉 be very word• that our Evangelist Here uses. So of Saul's father.
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There was a man of Beniamin. The new Testament is full of the like examples: some of them wee heard before; a few more will suffice.There was a man of Benjamin. The new Testament is full of the like Examples: Some of them we herd before; a few more will suffice.
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There was a m•• there, saith our Euangelist, speaking of the poole at •ethesda. There was a man, one of the Pha•ises; A certaine man named Ananias: There was a m•• there, Says our Evangelist, speaking of the pool At •ethesda. There was a man, one of the Pha•ises; A certain man nam Ananias:
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There was a certaine man in Caesarea I m•ght rehearse many more of the same kinde;There was a certain man in Caesarea I m•ght rehearse many more of the same kind;
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but these are more then enow:
but these Are more then enough:
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and by this (I thinke) wee haue sufficient warrant to conclude, that the holy Ghost, in this History of Iohn, speakes,
and by this (I think) we have sufficient warrant to conclude, that the holy Ghost, in this History of John, speaks,
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as hee doth ordinarily, in other places of the like kinde; without any intent to signifie his nature, of whom he speakes;
as he does ordinarily, in other places of the like kind; without any intent to signify his nature, of whom he speaks;
c-acp pns31 vdz av-j, p-acp j-jn n2 pp-f dt j n1; p-acp d n1 pc-acp vvi po31 n1, pp-f ro-crq pns31 vvz;
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and this is the simplest, and Plainest interpretation of these former words. The later, Sent from God, offer these two things to our consideration; who sent: what this sending was.
and this is the simplest, and Plainest Interpretation of these former words. The later, Sent from God, offer these two things to our consideration; who sent: what this sending was.
cc d vbz dt js, cc js n1 pp-f d j n2. dt jc, vvn p-acp np1, vvb d crd n2 p-acp po12 n1; r-crq vvd: q-crq d n-vvg vbds.
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What needs any question of the former? may some man say.
What needs any question of the former? may Some man say.
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Doth not the Euangelist speake plaine enough, and tell vs, that God, was the sender? Hee was sent from God.
Does not the Evangelist speak plain enough, and tell us, that God, was the sender? He was sent from God.
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But we learned in the beginning of this Gospell, that the worde God, somtimes signified the diuine nature, which is but one and the same in all three, persons, sometimes some one of them.
But we learned in the beginning of this Gospel, that the word God, sometimes signified the divine nature, which is but one and the same in all three, Persons, sometime Some one of them.
cc-acp pns12 vvd p-acp dt n-vvg pp-f d n1, cst dt n1 np1, av vvd dt j-jn n1, r-crq vbz p-acp crd cc dt d p-acp d crd, n2, av d crd pp-f pno32.
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And we haue here the more reason to make this inquirie, because one of the persons,
And we have Here the more reason to make this inquiry, Because one of the Persons,
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namely the second, is he, of whome Iohn was to witnes.
namely the second, is he, of whom John was to witness.
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Not to vse more words then neede, wee are directed by Iohn himselfe to vnderstand this of GOD the Father.
Not to use more words then need, we Are directed by John himself to understand this of GOD the Father.
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This I prooue by this our Euangelist, in this present chapter; where he reports part of the Baprists tesimonie, touching our Sauiour, in this sort;
This I prove by this our Evangelist, in this present chapter; where he reports part of the Baptists tesimonie, touching our Saviour, in this sort;
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He that sent mee to baptize with water, he said vnto me, vpon whom thou shalt see the spirit come downe, He that sent me to baptise with water, he said unto me, upon whom thou shalt see the Spirit come down,
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and tarry still on him, that is hee, which baptizeth with the holy Ghost. Who is this, that sent Iohn to baptize? Not the diuine nature.and tarry still on him, that is he, which baptizeth with the holy Ghost. Who is this, that sent John to baptise? Not the divine nature.
cc vvi av p-acp pno31, cst vbz pns31, r-crq vvz p-acp dt j n1. r-crq vbz d, cst vvd np1 pc-acp vvi? xx dt j-jn n1.
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For he is distinguisht from the Sonne, and the holy Ghost;
For he is distinguished from the Son, and the holy Ghost;
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who can it be then, but the Father? God the father gaue Iohn a token whereby he should know the Sonne, that was the Messiah;
who can it be then, but the Father? God the father gave John a token whereby he should know the Son, that was the Messiah;
r-crq vmb pn31 vbi av, cc-acp dt n1? np1 dt n1 vvd np1 dt n1 c-crq pns31 vmd vvi dt n1, cst vbds dt np1;
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the comming downe of the holy Ghost, and his abiding on him. S. Mathew sets out the point, as distinctly.
the coming down of the holy Ghost, and his abiding on him. S. Matthew sets out the point, as distinctly.
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The second Person is in the water, newly baptized, the third sits vpon him in the likenes of a Doue, the first proclaimes him from heauen.
The second Person is in the water, newly baptised, the third sits upon him in the likeness of a Dove, the First proclaims him from heaven.
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This is that my Sonne, that beloued one, in whome I am well pleased. This is that my Son, that Beloved one, in whom I am well pleased.
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As if hee should in plaine tearmes haue said to Iohn. This is hee, of whome I sent thee to beare witness.
As if he should in plain terms have said to John. This is he, of whom I sent thee to bear witness.
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The like distinction, for the Father, and the Sonne, wee haue in Saint Luke; where Zachary the father of Iohn, prophecying of his sonne, sayeth, that hee shall be called the Prophet of the most high, namely of God the Father;
The like distinction, for the Father, and the Son, we have in Saint Lycia; where Zachary the father of John, prophesying of his son, Saith, that he shall be called the Prophet of the most high, namely of God the Father;
dt j n1, p-acp dt n1, cc dt n1, pns12 vhb p-acp n1 av; c-crq np1 dt n1 pp-f np1, vvg pp-f po31 n1, vvz, cst pns31 vmb vbi vvn dt n1 pp-f dt av-ds j, av pp-f np1 dt n1;
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as it appeares by the speech of the Angell Gabriell to the virgin Mary: Hee shall be called the Sonne of the most high. Then followes Iohns office, Thou shalt go before the face of the Lord;
as it appears by the speech of the Angel Gabriel to the Virgae Marry: He shall be called the Son of the most high. Then follows Iohns office, Thou shalt go before the face of the Lord;
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namely the Lord Iesus, for whome Iohn prepared the way.
namely the Lord Iesus, for whom John prepared the Way.
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But how did God the Father send him? Surely hee may well bee said to haue bin sent, in regard both of his person, and of his office.
But how did God the Father send him? Surely he may well be said to have been sent, in regard both of his person, and of his office.
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His person (as it is wel knowne, I will but point at the particulars) was after an extraordinarie manner from GOD;
His person (as it is well known, I will but point At the particulars) was After an extraordinary manner from GOD;
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as I saac was giuen to Abraham, and Sarah, by him. His father, and mother were both striken image, and she also barren;
as I saac was given to Abraham, and Sarah, by him. His father, and mother were both stricken image, and she also barren;
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insomuch, that when shee was conceiued with childe, contrarie to her expectation, and beyond all likelihood;
insomuch, that when she was conceived with child, contrary to her expectation, and beyond all likelihood;
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and naturall possibilitie, shee, hid her selfe fiue monethes, till shee might bee more sure of that, which to many would seeme vnpossible,
and natural possibility, she, hid her self fiue months, till she might be more sure of that, which to many would seem unpossible,
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and to take away too much occasion of speech, from the common sort. For his office, it was assigned him by GOD;
and to take away too much occasion of speech, from the Common sort. For his office, it was assigned him by GOD;
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and notice also of that Assig•ment giuen to his father, before the child was conceiued.
and notice also of that Assig•ment given to his father, before the child was conceived.
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Hee shall goe before him (saith the Angell) in the spirit and power of Elias. He shall go before him (Says the Angel) in the Spirit and power of Elias.
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Neither was he only thus foreappointed for this excel•ent office;
Neither was he only thus foreappointed for this excel•ent office;
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but when the time came, that hee should enter vpon it, he receiued a speciall commission,
but when the time Come, that he should enter upon it, he received a special commission,
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and warrant from God, for the execution thereof, The worde of God came to Iohn the sonne of Zacharias, in the wildernesse.
and warrant from God, for the execution thereof, The word of God Come to John the son of Zacharias, in the Wilderness.
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It is to no purpose, to spend time, in seeking how this worde came; whether by any inward motion of the spirit onely, or by some outward vision also;
It is to no purpose, to spend time, in seeking how this word Come; whither by any inward motion of the Spirit only, or by Some outward vision also;
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wee may safely be ignorant of such matters, hath not pleased the holy Ghost to reueale in the scriptures:
we may safely be ignorant of such matters, hath not pleased the holy Ghost to reveal in the Scriptures:
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yet if wee may lawfully ghesse, it seemes most likely, that it was without any such outward shew;
yet if we may lawfully guess, it seems most likely, that it was without any such outward show;
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because the Euangelist makes no mention of it, in setting downe the History. This last sending onely, is thought by some to bee signified in this place.
Because the Evangelist makes no mention of it, in setting down the History. This last sending only, is Thought by Some to be signified in this place.
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If they had said no more but chiefly, I should ensily haue assented to them:
If they had said no more but chiefly, I should ensily have assented to them:
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Now they say onely, I doubt whether they haue any sufficient warrant, so to restraine the holy Ghosts words, or no;
Now they say only, I doubt whither they have any sufficient warrant, so to restrain the holy Ghosts words, or no;
av pns32 vvb av-j, pns11 vvb cs pns32 vhb d j n1, av pc-acp vvi dt j n2 n2, cc av-dx;
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and therefore thinke it most conuenient, to allow them as large an extent, as they will reasonably beare.
and Therefore think it most convenient, to allow them as large an extent, as they will reasonably bear.
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You looke perhaps, that I should now proceede to deliuer the Enangelists meaning, and accordingly to adde such proofe.
You look perhaps, that I should now proceed to deliver the Enangelists meaning, and accordingly to add such proof.
pn22 vvb av, cst pns11 vmd av vvi pc-acp vvi dt n2 vvg, cc av-vvg pc-acp vvi d n1.
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and exhortation, as may helpe vs forward in the embracing of the Gospell.
and exhortation, as may help us forward in the embracing of the Gospel.
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But I thinke it fittest to forbeare that, for a time, till I haue expounded the other part of the verse.
But I think it Fittest to forbear that, for a time, till I have expounded the other part of the verse.
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that I may take all together. It followeth then to speake of the name, and why the Euangelst records it.
that I may take all together. It follows then to speak of the name, and why the Euangelst records it.
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The name as it soundeth in our language, hath little resemblance of the originall, whence it commeth.
The name as it soundeth in our language, hath little resemblance of the original, whence it comes.
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Which if any man thinke a fault, let him take heede that he doe not rashly condemne the holy Ghost, who in the Greeke hath had small care to expresse the Hebrew sounds;
Which if any man think a fault, let him take heed that he do not rashly condemn the holy Ghost, who in the Greek hath had small care to express the Hebrew sounds;
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following continually the custome, howsoeuer not answering the originall tongue.
following continually the custom, howsoever not answering the original tongue.
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Shall I need to bring any particulars for proofe of that I say? Looke ouer the new Testament,
Shall I need to bring any particulars for proof of that I say? Look over the new Testament,
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and wheresoeuer you finde the name of any Prophet, where the Greeke differs from the Hebrew, you haue an example of that, which I affirme.
and wheresoever you find the name of any Prophet, where the Greek differs from the Hebrew, you have an Exampl of that, which I affirm.
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Begin with Moses if you will, and so goe forward to Malachy: You shall finde, that the holy Ghost keepes one,
Begin with Moses if you will, and so go forward to Malachy: You shall find, that the holy Ghost keeps one,
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and the same course, in naming of them, without respect of their significations, or sounds.
and the same course, in naming of them, without respect of their significations, or sounds.
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The reason of this is, that the parties were wel known to the Iewes by those names, according as the 72. Interpreters had translated them,
The reason of this is, that the parties were well known to the Iewes by those names, according as the 72. Interpreters had translated them,
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after the manner of the Greeke tongue.
After the manner of the Greek tongue.
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Other languages by the same warrant, haue iustly taken the same liberty, and not doubted (as they needed not) to fit the He. brew,
Other languages by the same warrant, have justly taken the same liberty, and not doubted (as they needed not) to fit the He. brew,
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and Greeke names to the fashion of their seuerall tongues:
and Greek names to the fashion of their several tongues:
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So that if any man shall either curiously affect, or superstitiously obserue the nature, and sound of those names, which they haue in the originall, he shall not follow therin the direction and practise of the holy Ghost,
So that if any man shall either curiously affect, or superstitiously observe the nature, and found of those names, which they have in the original, he shall not follow therein the direction and practice of the holy Ghost,
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but his owne conceit, and perswasion.
but his own conceit, and persuasion.
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Doe I then say, it is vnlawfull to note the sounds of such names, that their interpretations may be knowne? Nothing lesse.
Doe I then say, it is unlawful to note the sounds of such names, that their interpretations may be known? Nothing less.
n1 pns11 av vvb, pn31 vbz j pc-acp vvi dt n2 pp-f d n2, cst po32 n2 vmb vbi vvn? pix av-dc.
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But as the Iewes, in the old Testament, haue some thousands of words, which they vse for expounding the other in the text (whether by their own direction,
But as the Iewes, in the old Testament, have Some thousands of words, which they use for expounding the other in the text (whither by their own direction,
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or by the direction of the spirit of God, as some thinke, I will not dispute) which yet they place in the margin of their bookes;
or by the direction of the Spirit of God, as Some think, I will not dispute) which yet they place in the margin of their books;
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So perhaps it were not vnfit to set these Hebrew and Greek names in the side, following in the scripture it selfe the ordinarie course, which the Lord vseth, to frame the words, according to the nature of the tongue, in which he writes.
So perhaps it were not unfit to Set these Hebrew and Greek names in the side, following in the scripture it self the ordinary course, which the Lord uses, to frame the words, according to the nature of the tongue, in which he writes.
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How far then ought we al to be from condemning one another, either of ignorance,
How Far then ought we all to be from condemning one Another, either of ignorance,
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or carelesness, for not following the sounds of the originall languages? But I will not presse this too much, till I haue some farder occasion giuen me, in the expounding of this Gospell.
or carelessness, for not following the sounds of the original languages? But I will not press this too much, till I have Some farther occasion given me, in the expounding of this Gospel.
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Yet, howsoeuer I see no necessitie, nor conuenience for any such strictness in translating proper names;
Yet, howsoever I see no necessity, nor convenience for any such strictness in translating proper names;
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I deny not, that it is fit, and needfull to vnderstand their significations;
I deny not, that it is fit, and needful to understand their significations;
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especially in such of them, as were purposely giuen by direction from God himselfe, For they haue alwaies some instruction, ioined with them, concerning somwhat that is past;
especially in such of them, as were purposely given by direction from God himself, For they have always Some instruction, joined with them, Concerning somewhat that is past;
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as Isack of sarah• laughing, or touching some action, or office to bee performed, or some fauour that hee particularly intends.
as Isaac of sarah• laughing, or touching Some actium, or office to be performed, or Some favour that he particularly intends.
c-acp np1 pp-f n1 vvg, cc vvg d n1, cc n1 pc-acp vbi vvn, cc d n1 cst pns31 av-j vvz.
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Of the later kinde is this name Iohn, whereby the Lord would haue his people the Iewes to know,
Of the later kind is this name John, whereby the Lord would have his people the Iewes to know,
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and consider, that hee would now visit, and redeeme them, as Zacharie prophecied, at the circumcising of him.
and Consider, that he would now visit, and Redeem them, as Zacharias prophesied, At the circumcising of him.
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The name signifieth as it were grace, and fauour, which God vouchsafed the people, by sending first this second Eliah, to prepare the way of the Lord,
The name signifies as it were grace, and favour, which God vouchsafed the people, by sending First this second Elijah, to prepare the Way of the Lord,
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and then the Messiah himfelfe, to performe the worke of redemption. This gracious mercy of God.
and then the Messiah himfelfe, to perform the work of redemption. This gracious mercy of God.
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Iohn was appointed to preach and publish;John was appointed to preach and publish;
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extraordinarily called as to that office, so by that name, the end that men might looke for some extraordinarie matter of fauour by his ministerie.
extraordinarily called as to that office, so by that name, the end that men might look for Some extraordinary matter of favour by his Ministry.
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This vse both the Iewes then, and wee now are to make of the name;
This use both the Iewes then, and we now Are to make of the name;
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not as if it had bin appointed vpon any humour, but as intending a help to that preparation, which was to follow.
not as if it had been appointed upon any humour, but as intending a help to that preparation, which was to follow.
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This was one reason, why it seemed good to the holy Ghost, that our Euangelist should set downe his name;
This was one reason, why it seemed good to the holy Ghost, that our Evangelist should Set down his name;
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that with the report of his being sent from God, the nature of his message might, in a generall sort, be conceiued.
that with the report of his being sent from God, the nature of his message might, in a general sort, be conceived.
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Especially, if we remember withall, as we cannot almost chuse but doe, that the name was enioined before his conception. by order from God himselfe.
Especially, if we Remember withal, as we cannot almost choose but do, that the name was enjoined before his conception. by order from God himself.
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Doth the Euangelist tell me, that his name was Iohn? Surely though he writ not the historie at large,
Does the Evangelist tell me, that his name was John? Surely though he writ not the history At large,
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yet he would haue mee consider, that his name was of Gods appointing & therefore of some extraodinarie signification, & vse;
yet he would have me Consider, that his name was of God's appointing & Therefore of Some extraodinarie signification, & use;
av pns31 vmd vhi pno11 vvi, cst po31 n1 vbds pp-f ng1 vvg cc av pp-f d j n1, cc vvi;
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that wee may enter into such a consideration of him, as they did, that dwelling neer to his father, heard how matters had passed at his birth, concerning this name.
that we may enter into such a consideration of him, as they did, that Dwelling near to his father, herd how matters had passed At his birth, Concerning this name.
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They laid vp those things in their hearts (saith Saint Luke) saying what manner of child shall this bee? If the like should be done in this our time, it would fill all mens mouthes, They laid up those things in their hearts (Says Faint Lycia) saying what manner of child shall this be? If the like should be done in this our time, it would fill all men's mouths,
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and eares, though they found it did little, or nothing cōcerne them.
and ears, though they found it did little, or nothing concern them.
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And shall we passe ouer, without due regard, a thing, that doth so much import vs? Will neither the signification of the worde,
And shall we pass over, without due regard, a thing, that does so much import us? Will neither the signification of the word,
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so sweet, and comfortable, delight vs? nor the manner of imposing the name, so extraordinarie,
so sweet, and comfortable, delight us? nor the manner of imposing the name, so extraordinary,
av j, cc j, vvb pno12? ccx dt n1 pp-f vvg dt n1, av j,
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and wonderfull, stirre vs vp to consider it? nor the autoritie of him, that appointed it, cause vs to aduise better of it? Let vs take heed, that this carelesnes be not a shreud signe, that we little esteeme the grace it selfe, which the name shadoweth out vnto vs. The last reason why the name is mentioned, is the nature of the writing:
and wonderful, stir us up to Consider it? nor the Authority of him, that appointed it, cause us to advise better of it? Let us take heed, that this carelessness be not a shrewd Signen, that we little esteem the grace it self, which the name shadoweth out unto us The last reason why the name is mentioned, is the nature of the writing:
cc j, vvb pno12 a-acp pc-acp vvi pn31? ccx dt n1 pp-f pno31, cst vvd pn31, vvb pno12 pc-acp vvi av-jc pp-f pn31? vvb pno12 vvi n1, cst d n1 vbb xx dt j n1, cst pns12 av-j vvb dt n1 pn31 n1, r-crq dt n1 vvz av p-acp pno12 dt ord n1 c-crq dt n1 vbz vvn, vbz dt n1 pp-f dt n1:
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which beeing an Historie, requireth that the names. at the least of all principall men in it, should bee recorded.
which being an History, requires that the names. At the least of all principal men in it, should be recorded.
r-crq vbg dt n1, vvz cst dt n2. p-acp dt ds pp-f d j-jn n2 p-acp pn31, vmd vbi vvn.
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This course our Euangelist heere followes, the rather, that all men may certainly know, whom hee meanes, this description.
This course our Evangelist Here follows, the rather, that all men may Certainly know, whom he means, this description.
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What remaines, the words being expounded, but to deliuer the meaning of the Euangelist? which can not well be done, till wee vnderstand, what his purpose is, in that hee sayth.
What remains, the words being expounded, but to deliver the meaning of the Evangelist? which can not well be done, till we understand, what his purpose is, in that he say.
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Now of that, there are diuers opinions, all reasonable, and of some likelihood. Wee may draw them to these heads;
Now of that, there Are diverse opinions, all reasonable, and of Some likelihood. we may draw them to these Heads;
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the course of the historie, and the amplifying of the matter, that concernes our Sauiour Christ.
the course of the history, and the amplifying of the matter, that concerns our Saviour christ.
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They that referre it to the course of the Historie, say no more of it,
They that refer it to the course of the History, say no more of it,
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but that the Euangelist, hauing spoken of our Sauiours diuine nature in the former verses and beeing to speake of his humane afterward, interlaceth this discourse of Iohn, who was appointed to bee as it were his vsher,
but that the Evangelist, having spoken of our Saviour's divine nature in the former Verses and being to speak of his humane afterwards, interlaceth this discourse of John, who was appointed to be as it were his usher,
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and did preach of him, before the manifestation of him to the world. But this seemes be som what too slight an occasion of this discourse;
and did preach of him, before the manifestation of him to the world. But this seems be Some what too slight an occasion of this discourse;
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especially seeing the Euangelist speakes so much of Iohn, after the report of our Sauiours incarnation, both in this, and the third Chapter;
especially seeing the Evangelist speaks so much of John, After the report of our Saviour's incarnation, both in this, and the third Chapter;
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and that the other three had deliuered those matters at large, that concerne the birth and ministerie of Iohn. Neither is that coniecture more likely, which imagins, that therefore mention is here made of Iohn, because the Messiah began not to bee knowne, till the time that Iohn baptized.
and that the other three had Delivered those matters At large, that concern the birth and Ministry of John. Neither is that conjecture more likely, which imagins, that Therefore mention is Here made of John, Because the Messiah began not to be known, till the time that John baptised.
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What worde hath the Euangelist of Iohns baptizing? It is cleere, that hee passed it ouer without any touch, till hee came almost to the end of the third Chapter.
What word hath the Evangelist of Iohns baptizing? It is clear, that he passed it over without any touch, till he Come almost to the end of the third Chapter.
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Yet if he spake any thing in those verses of our Sauiours beeing famous, there might bee some place perhaps for that couecture:
Yet if he spoke any thing in those Verses of our Saviour's being famous, there might be Some place perhaps for that couecture:
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But since hee doth not, I see no great likelihood to approue thereof; cheefely, when there are other opinions, of more probabilitie.
But since he does not, I see no great likelihood to approve thereof; chiefly, when there Are other opinions, of more probability.
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The former whereof, will haue this brought in, as a comparison of the lesse;
The former whereof, will have this brought in, as a comparison of the less;
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where by the excellencie of our Sauiours person is set out, in that hee is preserred before Iohn Baptist.
where by the excellency of our Saviour's person is Set out, in that he is preferred before John Baptist.
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For, such, and so great was the opinion, which the Iewes had of Iohn that hee must needs be a man of extraordinarie worth, to whom Iohn should be thought inferior.
For, such, and so great was the opinion, which the Iewes had of John that he must needs be a man of extraordinary worth, to whom John should be Thought inferior.
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Wee heard erewhile, that some great matters were lookt for of him, when hee was newly borne:
we herd erewhile, that Some great matters were looked for of him, when he was newly born:
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What manner of child shall this bee? When hee began to exercise his ministerie, There went out to him Ierusalem, What manner of child shall this be? When he began to exercise his Ministry, There went out to him Ierusalem,
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and all Indea, and all the region round about Iordan. and all India, and all the region round about Iordan.
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Neither went they out onely, but submitted themselues to bee taught, and baptized by him; and that not without consossing their sinnes. What speak I of the common sort? Many of their great Doctors, Pharises, and Sadduces, were glad to receiue baptisme at his hands.
Neither went they out only, but submitted themselves to be taught, and baptised by him; and that not without consossing their Sins. What speak I of the Common sort? Many of their great Doctors, Pharisees, and Sadducees, were glad to receive Baptism At his hands.
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Yea the rules of the lewes.
Yea the rules of the lewes.
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sem an embassage to him of no meane men, Priests and Leuites, being Pharises, as it were being ready and in a manner offring to acknowledge him for the Messiah.
sem an Embassy to him of no mean men, Priests and Levites, being Pharisees, as it were being ready and in a manner offering to acknowledge him for the Messiah.
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Iudge then what reconing hee must bee of among the Iewes, that was of greater dignitie,
Judge then what reckoning he must be of among the Iewes, that was of greater dignity,
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and excellencie, then a man of such estimation, as Iohn the Baptist.
and excellency, then a man of such estimation, as John the Baptist.
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Surely I can not easily discerne, what could be written more to the commendation and honor of CHRIST,
Surely I can not Easily discern, what could be written more to the commendation and honour of CHRIST,
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after the former points of his diuine nature, and mediatorship, then this comparison, by which hee is magnified aboue Iohn And there fore wee may well allow this exposition a place amongst them, that are best to bee liked.
After the former points of his divine nature, and mediatorship, then this comparison, by which he is magnified above John And there before we may well allow this exposition a place among them, that Are best to be liked.
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Which Iam the willinger to doe, because it agreeth also, with an other, that is of good likelihood.
Which Iam the willinger to do, Because it agreeth also, with an other, that is of good likelihood.
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I shewed euen now, that the Iewes generally, rulers and people, had no small opinion of Iohn Baptist.
I showed even now, that the Iewes generally, Rulers and people, had no small opinion of John Baptist.
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This perhaps might preiudice our Sauiour CHRIST, as wee see it did, with the disciples of Iohn; who came to their maister,
This perhaps might prejudice our Saviour CHRIST, as we see it did, with the Disciples of John; who Come to their master,
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and complained of CHRIST, that he had tooke vpon him to baptize, and was followed by all men.
and complained of CHRIST, that he had took upon him to baptise, and was followed by all men.
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To take away this doubt, it is thought by some, that our Euangelist brings in this discourse, wherein he makes Iohn inferior to Christ;
To take away this doubt, it is Thought by Some, that our Evangelist brings in this discourse, wherein he makes John inferior to christ;
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and (as it may seeme) not without neede, because (ordinarily) he that comes to beare witnes of any mans credit,
and (as it may seem) not without need, Because (ordinarily) he that comes to bear witness of any men credit,
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or autority, is of greater, or as grear reputation, as himselfe.
or Authority, is of greater, or as grear reputation, as himself.
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These might bee some reasons, why our Euangelist makes mention of Iohn but (me thinkes) it may farder bee added, that hee doth apply this testimonie to the confirmation of that he had formerly deliuered, concerning our Sauiours being the light.
These might be Some Reasons, why our Evangelist makes mention of John but (me thinks) it may farther be added, that he does apply this testimony to the confirmation of that he had formerly Delivered, Concerning our Saviour's being the Light.
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Therefore saith he in particular, that Iohn came to beare witnes of the light, not onely to testifie that our Sauiour was the Messaih. Not, withstanding;
Therefore Says he in particular, that John Come to bear witness of the Light, not only to testify that our Saviour was the Messiah. Not, withstanding;
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I would not haue any man think, it is my meaning to restraine the testimony of Iohn to this particular of the light, where of hee makes no especiall mention by any record of this, or the other Euangelists:
I would not have any man think, it is my meaning to restrain the testimony of John to this particular of the Light, where of he makes no especial mention by any record of this, or the other Evangelists:
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but this I say, that therefore this witnes of Iohn is alledged, because the Iewes hauing so high a conceit of Iohn, could not reasonably choose,
but this I say, that Therefore this witness of John is alleged, Because the Iewes having so high a conceit of John, could not reasonably choose,
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but be extraordinarily well perswaded of him, for his power to inlighten the world, whom Iohn their famous Prophet preferred, in all his Sermons, so farre before himselfe. Iohn was as the day.
but be extraordinarily well persuaded of him, for his power to inlighten the world, whom John their famous Prophet preferred, in all his Sermons, so Far before himself. John was as the day.
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sfarre, whose appearance giues notice of the sunnes approach. Hee is a light, that brings the dawning of the day:
sfarre, whose appearance gives notice of the suns approach. He is a Light, that brings the dawning of the day:
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but hee is not that light, which shines to the inlightning of the world, as the sunne doth;
but he is not that Light, which shines to the enlightening of the world, as the sun does;
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who is truly, and properly called the light of the world.
who is truly, and properly called the Light of the world.
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I had rather therefore take this place, as a testimonie of Christ by Iohn, then as a comparison betwixt him,
I had rather Therefore take this place, as a testimony of christ by John, then as a comparison betwixt him,
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and Iohn. As if our Euangelist, should haue said;
and John. As if our Evangelist, should have said;
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That which I haue auouched of him, whome wee set before you, to bee beleeued in, That which I have avouched of him, whom we Set before you, to be believed in,
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as the Messiah, is no more, then was affirmed by no meane man, Iohn the Baptist sent from God to beare witnesse of him, that from him onely, life,
as the Messiah, is no more, then was affirmed by no mean man, John the Baptist sent from God to bear witness of him, that from him only, life,
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and light was to bee receiued. Hee came to beare witnesse of the light, that all men, through him might beleeue. and Light was to be received. He Come to bear witness of the Light, that all men, through him might believe.
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He was not the light, but the forerunner of the light, to shew the comming of it.
He was not the Light, but the forerunner of the Light, to show the coming of it.
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Thus then is the Euangelist to be vnderstood, that in this verse, and the two next, he confirmes that, which he from the beginning had affirmed, that our Sauiour, of whom hee writes this Gospell, was the Messiah, His autoritie was sufficient,
Thus then is the Evangelist to be understood, that in this verse, and the two next, he confirms that, which he from the beginning had affirmed, that our Saviour, of whom he writes this Gospel, was the Messiah, His Authority was sufficient,
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as being the worde of an Apostle:
as being the word of an Apostle:
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but that all excuse might be taken away from peruerse & vnbeleeuing mē, he addes the testimonie of one, whose memory,
but that all excuse might be taken away from perverse & unbelieving men, he adds the testimony of one, whose memory,
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when Iohn penned this history, was fresh, and famous;
when John penned this history, was fresh, and famous;
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yea of such account amongst al, that knew him, by their owne experience, or report of others, that hee must needes bee held to bee very vnciuill, in the opinion of ordinarie men,
yea of such account among all, that knew him, by their own experience, or report of Others, that he must needs be held to be very Uncivil, in the opinion of ordinary men,
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and impious in the iudgement of as many, as were religious, that would call the credit of his testimonie into question:
and impious in the judgement of as many, as were religious, that would call the credit of his testimony into question:
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as if hee would haue spoken either rashly of that, hee knew not, or deceitfully against his knowledge; Hee was sent from GOD.
as if he would have spoken either rashly of that, he knew not, or deceitfully against his knowledge; He was sent from GOD.
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Can you suspect him of falshood, whom God imploies in witnessing the truth? Can you require more Autoritie in any man,
Can you suspect him of falsehood, whom God employs in witnessing the truth? Can you require more authority in any man,
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then to haue him sent from God? With what other commission did euer any of the Prophets come? If he send them, we are bound to heare them.
then to have him sent from God? With what other commission did ever any of the prophets come? If he send them, we Are bound to hear them.
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If he giue them instructions, they need no farder teaching.
If he give them instructions, they need no farther teaching.
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How can this be, saith one, that his sending from God should autorize him to speake, what he list,
How can this be, Says one, that his sending from God should authorise him to speak, what he list,
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and enjoyne vs to beleeue whatsoeuer he speakes? Are not our ministers now adaies sent from God? Are we tyed to like obedience? what is this els,
and enjoin us to believe whatsoever he speaks? are not our Ministers now adais sent from God? are we tied to like Obedience? what is this Else,
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but to make men Lords of our faith; Why haue wee renounced Popery;
but to make men lords of our faith; Why have we renounced Popery;
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if wee haue changed not our estate, but our maisters onely? Were we not better to rest vpon the faith of the church in generall,
if we have changed not our estate, but our masters only? Were we not better to rest upon the faith of the Church in general,
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then to subiect our selues to euery particular mans autoritie, by giuing credit to euery point, hee deliuers? This complaint will easily bee satisfied,
then to Subject our selves to every particular men Authority, by giving credit to every point, he delivers? This complaint will Easily be satisfied,
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if wee rightly informe our selues, concerning the difference of sending. All true Ministers are sent by, or from GOD; but not all alike:
if we rightly inform our selves, Concerning the difference of sending. All true Ministers Are sent by, or from GOD; but not all alike:
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Some imediately, without the ordinary ministerie of men; MOSES, and all the Prophets, and Apostles:
some Immediately, without the ordinary Ministry of men; MOSES, and all the prophets, and Apostles:
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Some by the iudgement, and discretion of men, according to warrant giuen by GOD, in the Scriptures, to that purpose.
some by the judgement, and discretion of men, according to warrant given by GOD, in the Scriptures, to that purpose.
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The former haue, as their calling, so their direction from GOD, that sends them, in such sort, that they cannot erre, or stray from their commission.
The former have, as their calling, so their direction from GOD, that sends them, in such sort, that they cannot err, or stray from their commission.
dt j vhb, c-acp po32 n-vvg, av po32 n1 p-acp np1, cst vvz pno32, p-acp d n1, cst pns32 vmbx vvi, cc vvi p-acp po32 n1.
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The later, as they get the knowledge of that, they are to teach, not by reuelation of God to them,
The later, as they get the knowledge of that, they Are to teach, not by Revelation of God to them,
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but by their prayer to God, and study in the scriptures:
but by their prayer to God, and study in the Scriptures:
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So they haue no further assurance of being preserued from errour, then as they faithfully indeauour to perfect their knowledge by the same meanes, whereby they attained to the beginnings thereof.
So they have no further assurance of being preserved from error, then as they faithfully endeavour to perfect their knowledge by the same means, whereby they attained to the beginnings thereof.
av pns32 vhb dx jc n1 pp-f vbg vvn p-acp n1, av c-acp pns32 av-j vvb pc-acp vvi po32 n1 p-acp dt d n2, c-crq pns32 vvd p-acp dt n2 av.
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So it comes often to passe, by our want of zeale, and faith in prayer, by our negligence in studie,
So it comes often to pass, by our want of zeal, and faith in prayer, by our negligence in study,
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and by our naturall dulness to conceiue, that wee mistake the matters, whereof wee labour to informe our selues, and other.
and by our natural dullness to conceive, that we mistake the matters, whereof we labour to inform our selves, and other.
cc p-acp po12 j n1 pc-acp vvi, cst pns12 vvb dt n2, c-crq pns12 vvb pc-acp vvi po12 n2, cc j-jn.
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I say nothing of our corrupt affections, by which wee are somtimes drawne away from seeing that, wee see,
I say nothing of our corrupt affections, by which we Are sometimes drawn away from seeing that, we see,
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and driuen to speake that, wee would haue true, not that wee know to be true;
and driven to speak that, we would have true, not that we know to be true;
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of which passions, in regard of the euent, men so especially guided by the spirit of God,
of which passion, in regard of the event, men so especially guided by the Spirit of God,
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as the Prophets, and Apostles were, are wholly freed.
as the prophets, and Apostles were, Are wholly freed.
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As for our witnes Iohn Baptist, what could there bee extraordinarie, in any mans sending, that was wanting in his? Doe not put me to repeat that, I deliuered before of his birth, bringing vp, and calling.
As for our witness John Baptist, what could there be extraordinary, in any men sending, that was wanting in his? Do not put me to repeat that, I Delivered before of his birth, bringing up, and calling.
c-acp p-acp po12 n1 np1 np1, r-crq vmd pc-acp vbi j, p-acp d ng1 vvg, cst vbds vvg p-acp po31? vdb xx vvi pno11 pc-acp vvi d, pns11 vvd a-acp pp-f po31 n1, vvg a-acp, cc vvg.
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Onely take, for your better satisfaction, the prophecies of him, and the performance of them, witnessed in the scripture.
Only take, for your better satisfaction, the prophecies of him, and the performance of them, witnessed in the scripture.
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A voice cryeth in the wildernes (saith the Prophet Esay) Prepare yee the way of the Lord; A voice Cries in the Wilderness (Says the Prophet Isaiah) Prepare ye the Way of the Lord;
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make straight his pathes. Malachy speakes somwhat more plaine. Behold I will send my messenger, and he shall prepare the way before mee. What voice; make straight his paths. Malachy speaks somewhat more plain. Behold I will send my Messenger, and he shall prepare the Way before me. What voice;
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what messenger was this? Let S. Mathew shew vs? This is hee (viz. Iohn Baptist) of whom it is spoken by the Prophet Isaias, saying, The voice of him, that cryeth in the wildernes, &c. The like hath S. Marke, who begins his Gospell with the testimonie of Malachy, the last of the Prophets,
what Messenger was this? Let S. Matthew show us? This is he (viz. John Baptist) of whom it is spoken by the Prophet Isaiah, saying, The voice of him, that Cries in the Wilderness, etc. The like hath S. Mark, who begins his Gospel with the testimony of Malachy, the last of the prophets,
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and applies it to Iohn. Behold I send my messenger, &c. S. Luke also beares witnes to the same truth:
and Applies it to John. Behold I send my Messenger, etc. S. Lycia also bears witness to the same truth:
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& that the ioint consent of al the 4. may be seene; our Euangelist S. Iohn reporteth the same thing, from the mouth of Iohn Baptist himselfe;
& that the joint consent of all the 4. may be seen; our Evangelist S. John Reporteth the same thing, from the Mouth of John Baptist himself;
cc cst dt j n1 pp-f d dt crd vmb vbi vvn; po12 np1 n1 np1 vvz dt d n1, p-acp dt n1 pp-f np1 np1 px31;
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who being asked, by the Priests & Leuites sent from the Iewes, what he said of himselfe, answered I am the voice of him, that cryeth in the wildernes, Make straight the way of the Lord.
who being asked, by the Priests & Levites sent from the Iewes, what he said of himself, answered I am the voice of him, that Cries in the Wilderness, Make straight the Way of the Lord.
r-crq vbg vvn, p-acp dt n2 cc np2 vvn p-acp dt np2, r-crq pns31 vvd pp-f px31, vvd pns11 vbm dt n1 pp-f pno31, cst vvz p-acp dt n1, vvb av-j dt n1 pp-f dt n1.
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If there bee any man, whome this colud of witnesses cannot perswade, though hee deserue not any farder instruction;
If there be any man, whom this colud of Witnesses cannot persuade, though he deserve not any farther instruction;
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yet let him hearken to our Sauiour;
yet let him harken to our Saviour;
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affirming that this Iohn was that Elias, of whom Malachy prophesied, saying, Behold I will send you Elias the Prophet,
affirming that this John was that Elias, of whom Malachy prophesied, saying, Behold I will send you Elias the Prophet,
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before the comming of the great, and fearefull day of the Lord.
before the coming of the great, and fearful day of the Lord.
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If ye will receiue it (saith Christ) This is Elias which was to come. If you will receive it (Says christ) This is Elias which was to come.
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So had the Angell Gabriell prophecied of him before, to his father Zacharie. Hee shall goe before him (Christ) in the spirit, and power of Elias.
So had the Angel Gabriel prophesied of him before, to his father Zacharias. He shall go before him (christ) in the Spirit, and power of Elias.
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There can possibly bee no doubt then, but that hee, which was in such extraordinarie sort, sent from GOD, both could,
There can possibly be no doubt then, but that he, which was in such extraordinary sort, sent from GOD, both could,
a-acp vmb av-j vbi dx n1 av, cc-acp cst pns31, r-crq vbds p-acp d j n1, vvn p-acp np1, d vmd,
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and would testifie, according to the truth, hee had receiued by reuelation from him, who imploied him in so worthy a seruice.
and would testify, according to the truth, he had received by Revelation from him, who employed him in so worthy a service.
cc vmd vvi, vvg p-acp dt n1, pns31 vhd vvn p-acp n1 p-acp pno31, r-crq vvn pno31 p-acp av j dt n1.
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Is it not strange then, yea almost more then incredible, that the Iewes, for whose sake principally,
Is it not strange then, yea almost more then incredible, that the Iewes, for whose sake principally,
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if not only a messenger of such credit, and authoritie, was sent, should so distast the chiefe point,
if not only a Messenger of such credit, and Authority, was sent, should so distaste the chief point,
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and the very substance of his Message? I intend not to make any long discourse of the matter,
and the very substance of his Message? I intend not to make any long discourse of the matter,
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because I shall haue more iust occasion thereof at the 11. verse: Yet I can not paste it ouer wholly in silence.
Because I shall have more just occasion thereof At the 11. verse: Yet I can not past it over wholly in silence.
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At his circumcision, all that heard what had happened;
At his circumcision, all that herd what had happened;
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that his mother against the liking of her kinred, and freinds, would needs haue him named Iohn, that his father tooke writing tables,
that his mother against the liking of her kindred, and Friends, would needs have him nam John, that his father took writing tables,
cst po31 n1 p-acp dt n-vvg pp-f po31 n1, cc n2, vmd av vhi pno31 vvn np1, cst po31 n1 vvd vvg n2,
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and set downe the same name, that therevpon he was restored to the vse of his speech, hauing bin dumbe at the least 9. or 10. monethes;
and Set down the same name, that thereupon he was restored to the use of his speech, having been dumb At the least 9. or 10. months;
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all I say that heard these things were striken with feare, and wonder, saving one to another;
all I say that herd these things were stricken with Fear, and wonder, Saving one to Another;
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What manner of Child shall this be? Now the time was come, that they might cast off that feare,What manner of Child shall this be? Now the time was come, that they might cast off that Fear,
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and satisfie themselues, concerning that their wondring. He was growne to mans estate, hee betooke himselfe to the worke of his calling;
and satisfy themselves, Concerning that their wondering. He was grown to men estate, he betook himself to the work of his calling;
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hee perswaded, and exhorted all men to repent; he shewed them the Messiah;
he persuaded, and exhorted all men to Repent; he showed them the Messiah;
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he spake plainely of him, as no prophet euer could, that no man could doubt, whom he meant. Behold the Lambe of God.
he spoke plainly of him, as no Prophet ever could, that no man could doubt, whom he meant. Behold the Lamb of God.
pns31 vvd av-j pp-f pno31, c-acp dx n1 av vmd, cst dx n1 vmd vvi, ro-crq pns31 vvd. vvb dt n1 pp-f np1.
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What could they desire more? If the autoritie of the speaker might preuaile with them; What could they desire more? If the Authority of the speaker might prevail with them;
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All men held Iohn for a Prophet. If the warrant of his Doctrine were lookt for; All men held John for a Prophet. If the warrant of his Doctrine were looked for;
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the people were generally of opinion, that hee had it from heauen:
the people were generally of opinion, that he had it from heaven:
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So that the Pharises & Scribes, durst not say the contrary, for feare of the multitude.
So that the Pharisees & Scribes, durst not say the contrary, for Fear of the multitude.
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What then? Did hee speake obscurely, and darkely, after the manner of prophecies? Hee pointed to the person with his finger.
What then? Did he speak obscurely, and darkly, After the manner of prophecies? He pointed to the person with his finger.
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This is hee, of whome I said, After mee commeth a man which is preferred before me. Hee declared his office in plaine words. This is he, of whom I said, After me comes a man which is preferred before me. He declared his office in plain words.
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Behold the Lambe of God, that taketh away the sinnes of the world. I may well take vp the complaint of the Prophet I say against this people in the like case: Behold the Lamb of God, that Takes away the Sins of the world. I may well take up the complaint of the Prophet I say against this people in the like case:
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What could the Lord haue done more for them, then he did? Iohn Baptist came neither eating nor drinking, What could the Lord have done more for them, then he did? John Baptist Come neither eating nor drinking,
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but leading so austere a life, that the very Heathen were moued with reuerence toward him.
but leading so austere a life, that the very Heathen were moved with Reverence towards him.
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Herod feared Iohn, knowing that hee was a iust man, and an holy, and reuerenced him; Herod feared John, knowing that he was a just man, and an holy, and reverenced him;
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and when he heard him, did many things, and heard him gladly: and when he herd him, did many things, and herd him gladly:
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But it was a small matter for the Iewes to make little accompt of Herods iudgement, concerning the Baptist;
But it was a small matter for the Iewes to make little account of Herods judgement, Concerning the Baptist;
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it was much they should not beleeue a man, whom they thought to be sent from God.
it was much they should not believe a man, whom they Thought to be sent from God.
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Especially considering the end of his sending, which wee haue set downe in these two next verses;
Especially considering the end of his sending, which we have Set down in these two next Verses;
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The same came for a witnes, to beare witnesse of the light, &c. In the former whereof wee are first to speake of his office, both in the generall, that he came for a witnes,The same Come for a witness, to bear witness of the Light, etc. In the former whereof we Are First to speak of his office, both in the general, that he Come for a witness,
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and in the particular, that hee was to beare witness of the light. Secondly, we must consider the amplification of this his office, by the end;
and in the particular, that he was to bear witness of the Light. Secondly, we must Consider the amplification of this his office, by the end;
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That all men through him might beleeue: That all men through him might believe:
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and in the next verse, by a deniall of the contrarie thereto, he was not the light;
and in the next verse, by a denial of the contrary thereto, he was not the Light;
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and a repetition of the office, but was sent to beare witnes of the light. and a repetition of the office, but was sent to bear witness of the Light.
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In the first part, there is no neede of any long exposition of the words, they are so plaine:
In the First part, there is no need of any long exposition of the words, they Are so plain:
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onely somwhat must be said of the last of them, a witnes. The Greeke worde doth not signifie a partie that is to bee witnes, but rather the testimonie it selfe, which hee must giue.
only somewhat must be said of the last of them, a witness. The Greek word does not signify a party that is to be witness, but rather the testimony it self, which he must give.
av-j av vmb vbi vvn pp-f dt ord pp-f pno32, dt n1. dt jp n1 vdz xx vvi dt n1 cst vbz pc-acp vbi vvi, p-acp av-c dt n1 pn31 n1, r-crq pns31 vmb vvi.
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Therefore our Rhemists take aduantage to make the text as hard, and vnpleasant, as they can.
Therefore our Rhemists take advantage to make the text as hard, and unpleasant, as they can.
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Hee came for testimonie, say they.He Come for testimony, say they.
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For testimonie? What English should a man pick out of such a strange kinde of speech? Surely if any thing can reasonably bee made of it, wee must vnderstand Testimonie for testimoniall; as if the Euangelist had meant to tell vs, that Iohns comming was for testimoniall.
For testimony? What English should a man pick out of such a strange kind of speech? Surely if any thing can reasonably be made of it, we must understand Testimony for testimonial; as if the Evangelist had meant to tell us, that Iohns coming was for testimonial.
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But hee had no such thought. For hee came not to haue any testimony of this, or that from other men,
But he had no such Thought. For he Come not to have any testimony of this, or that from other men,
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but to giue testimonie himselfe to other. So that neither the worde testimonie may bee put for testimoniall;
but to give testimony himself to other. So that neither the word testimony may be put for testimonial;
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nor if it might, could it serue to expresse Saint Iohns meaning. Which is nothing else, but that the Baptist came to beare, or giue witnes.
nor if it might, could it serve to express Saint Iohns meaning. Which is nothing Else, but that the Baptist Come to bear, or give witness.
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The phrase is somewhat diuers in the two clauses: but the sense is absolutely one, and the same.
The phrase is somewhat diverse in the two clauses: but the sense is absolutely one, and the same.
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May wee then so expound our Popish translation of the Rhemists? This man (say they) came for testimonie; that is, to giue testimony.
May we then so expound our Popish Translation of the Rhemists? This man (say they) Come for testimony; that is, to give testimony.
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Indeede, that is the thing that our Euangelist would haue vs know: but the English will not beare it;
Indeed, that is the thing that our Evangelist would have us know: but the English will not bear it;
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For testimonie, For to giue testimonie: But such strange, and new language, may suite with their strange, and new Religion:For testimony, For to give testimony: But such strange, and new language, may suit with their strange, and new Religion:
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English eares mislike the manner of their speech, as Christian hearts doe the points of their doctrine.
English ears mislike the manner of their speech, as Christian hearts do the points of their Doctrine.
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Wee commonly translate the words, for a witnes; fitly in regard of the sense, and easily for all mens vnderstanding:
we commonly translate the words, for a witness; fitly in regard of the sense, and Easily for all men's understanding:
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This same came for a witnes; This same Come for a witness;
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that is, This man, who I said was sent from God, came to bee a witness.
that is, This man, who I said was sent from God, Come to be a witness.
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The Euangelists manner of speech is not fully deliuered:
The Evangelists manner of speech is not Fully Delivered:
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who according to the custome of the tongue hee writ in, saith, worde for word, he came to testimonie, namely to giue testimonie;
who according to the custom of the tongue he writ in, Says, word for word, he Come to testimony, namely to give testimony;
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which the Latin also followes, though that language doe scarce beare it so well, as the Greeke doth.
which the Latin also follows, though that language do scarce bear it so well, as the Greek does.
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To draw into English such kinde of phrases is not to inrich the tongue, but to corrupt it.
To draw into English such kind of phrases is not to enrich the tongue, but to corrupt it.
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Wee haue no way to expresse the Euangelists speech and meaning in English, but to say, To giue or beare testimonie, or witness.
we have no Way to express the Evangelists speech and meaning in English, but to say, To give or bear testimony, or witness.
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This was then the office of Iohn Baptist, To be a witness.
This was then the office of John Baptist, To be a witness.
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Now the vse of witnesses is, for the confirmation of some truth, or for manifestation of it.
Now the use of Witnesses is, for the confirmation of Some truth, or for manifestation of it.
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For where there is no doubt, nor question; howsoeuer perhaps in forme of Lawe, there may bee witnesses required: yet indeede there needes none.
For where there is no doubt, nor question; howsoever perhaps in Form of Law, there may be Witnesses required: yet indeed there needs none.
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Where there is neede of them, there the matter is not plaine in it selfe, or at the least not acknowledged to bee true.
Where there is need of them, there the matter is not plain in it self, or At the least not acknowledged to be true.
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So that the point, for which Iohns testimonie is to bee had, hath of its owne nature,
So that the point, for which Iohns testimony is to be had, hath of its own nature,
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or by the ignorance, or peruerseness of men, somthing not cleere, or not confest.
or by the ignorance, or peruerseness of men, something not clear, or not confessed.
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What if it haue? Could not God haue made it manifest, by some testimonie, from himselfe, without such an extraordinarie course ossending a witnes,
What if it have? Could not God have made it manifest, by Some testimony, from himself, without such an extraordinary course ossending a witness,
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as it were downe from heauen? Yes out of doubt. He, that made the vnderstanding of man, can make man vnderstand what pleaseth him.
as it were down from heaven? Yes out of doubt. He, that made the understanding of man, can make man understand what Pleases him.
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He, that framed the heart, can perswade, and incline it, to what himselfe list.
He, that framed the heart, can persuade, and incline it, to what himself list.
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But all such courses of reuelation from God, were as extraordinarie as such a kind of birth and message;
But all such courses of Revelation from God, were as extraordinary as such a kind of birth and message;
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and both the one and the other little enough in this case: as the euent shewed.
and both the one and the other little enough in this case: as the event showed.
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For although the Lord testified of his sonne, by his owne voice from heauen, and by Iohn vpon earth,
For although the Lord testified of his son, by his own voice from heaven, and by John upon earth,
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yet was he scarcely acknowledged by any man.
yet was he scarcely acknowledged by any man.
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As for the work of Gods mighty power in the soules of them, that come to beleefe in Christ, it was not wanting to any of these Iewes, who aduisedly & religiously gaue credit to the testimonie of Iohn the Baptist,
As for the work of God's mighty power in the Souls of them, that come to belief in christ, it was not wanting to any of these Iewes, who advisedly & religiously gave credit to the testimony of John the Baptist,
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or set themselues to consider of it, as they ought to haue done;
or Set themselves to Consider of it, as they ought to have done;
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which if they had done, it was not possible, but they should haue seene, both the loue of God in sending them such worthy meanes of instruction,
which if they had done, it was not possible, but they should have seen, both the love of God in sending them such worthy means of instruction,
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and the truth of that, which Iohn deliuered by commission from him.
and the truth of that, which John Delivered by commission from him.
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Doost thou wonder at the blindnes, and frowardnes of the Iewes, whome the testimony of a man (in their owne iudgement) not to bee excepted against, could not moue to beleeue? View thy self in this glasse.
Dost thou wonder At the blindness, and forwardness of the Iewes, whom the testimony of a man (in their own judgement) not to be excepted against, could not move to believe? View thy self in this glass.
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and consider whether more witnesses, acknowledged by thee to be sent from God, & to speake according to the truth of God, be not of as small credit with thee, in many points, wherein thy obedience is required.
and Consider whither more Witnesses, acknowledged by thee to be sent from God, & to speak according to the truth of God, be not of as small credit with thee, in many points, wherein thy Obedience is required.
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But of this, more anone, when wee haue a little better examined, of what kinde, this testimony of Iohn was.
But of this, more anon, when we have a little better examined, of what kind, this testimony of John was.
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That he might beare witnesse of the light. The words haue beene all expounded already: in the matter there are these two thinges to bee considered;That he might bear witness of the Light. The words have been all expounded already: in the matter there Are these two things to be considered;
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what manner of testimony it was, that Iohn gaue; what it was that he testified. A testimony, as all men knowe, is ordinarily giuen by word of mouth:
what manner of testimony it was, that John gave; what it was that he testified. A testimony, as all men know, is ordinarily given by word of Mouth:
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wherein some matter in question is either affirmed, or denied; and they, that giue these testimonies, are called witnesses.
wherein Some matter in question is either affirmed, or denied; and they, that give these testimonies, Are called Witnesses.
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Amongst Christians there is another kinde of witnesses, tearmed Martyrs by the Greeke name:
among Christians there is Another kind of Witnesses, termed Martyrs by the Greek name:
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which is common to all, that testifie any thing, especially in matters of Law, and iudgement.
which is Common to all, that testify any thing, especially in matters of Law, and judgement.
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The same word is heere vsed, to signifie the witnesse, that Iohn bare.
The same word is Here used, to signify the witness, that John bore.
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Those, whome wee call Martyrs, are such, as, by their death, beare witnesse to some truth of God, reuealed in his word;
Those, whom we call Martyrs, Are such, as, by their death, bear witness to Some truth of God, revealed in his word;
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suffering themselues to bee tormented, and murthered, rather then they will denie, or not confesse a knowne truth of God,
suffering themselves to be tormented, and murdered, rather then they will deny, or not confess a known truth of God,
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when they are lawfully demanded of it.
when they Are lawfully demanded of it.
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Such was Stephen, and so is hee called by Paul; When the bloud of thy Martyr Stephen was shed. The same title is giuen to Antipas, whome our Sauiour calles his Martyr, when Antipas my faithfull Martyr was staine among you.
Such was Stephen, and so is he called by Paul; When the blood of thy Martyr Stephen was shed. The same title is given to Antipas, whom our Saviour calls his Martyr, when Antipas my faithful Martyr was stain among you.
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For this cause Christ himselfe is named a Martyr: from Iesus Christ which is a faithfull Martyr or witnesse;
For this cause christ himself is nam a Martyr: from Iesus christ which is a faithful Martyr or witness;
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and the first begotten of the dead. and the First begotten of the dead.
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As for Iohn, who knowes not that hee was put to death by Herod, for dooing his dutie, in witnessing a trueth of GOD? Yet hee is not thought to bee any of the Martyrs, that giue witnesse by their death;
As for John, who knows not that he was put to death by Herod, for doing his duty, in witnessing a truth of GOD? Yet he is not Thought to be any of the Martyrs, that give witness by their death;
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because it is commonly helde, that the dying for no trueth makes a Martyr, vnlesse the trueth concerne somewhat belonging to the profession of the Gospell:
Because it is commonly held, that the dying for no truth makes a Martyr, unless the truth concern somewhat belonging to the profession of the Gospel:
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so that neither Isay, nor any of the Prophets, are properly to be tearmed Martyrs. I will not striue about the point:
so that neither Saiah, nor any of the prophets, Are properly to be termed Martyrs. I will not strive about the point:
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especially, since I doe but touch this by the way;
especially, since I do but touch this by the Way;
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onely for Iohn, I thinke hee is not properly to bee reckoned in the number of the Martyrs:
only for John, I think he is not properly to be reckoned in the number of the Martyrs:
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not so much, because the matter, for which hee reprooued Herod, did not appertaine, in any particular sort, to the Gospell as for that he was not executed professedly for that, he had sayde, and did constantly mainetaine;
not so much, Because the matter, for which he reproved Herod, did not appertain, in any particular sort, to the Gospel as for that he was not executed professedly for that, he had said, and did constantly maintain;
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but for satisfying of the Kings promise, and Horodias malice:
but for satisfying of the Kings promise, and Horodias malice:
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but whether that bearing witnesse could make him a Martyr, or no, questionlesse it was not that, which our Euangelist here speakes of;
but whither that bearing witness could make him a Martyr, or no, questionless it was not that, which our Evangelist Here speaks of;
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for it was not any testimonie of the Light. How then did Iohn beare witnesse? By preaching of Christ;
for it was not any testimony of the Light. How then did John bear witness? By preaching of christ;
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and auowing, that hee was the Messiah ordayned; and sent for the saluation of them, that would beleeue in him.
and avowing, that he was the Messiah ordained; and sent for the salvation of them, that would believe in him.
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This (may some man say) was common to him, with the Prophets (at the least, with many of them) and with all the Apostles, that succeeded him, who also therefore are called in the scripture by the name of witnesses.
This (may Some man say) was Common to him, with the prophets (At the least, with many of them) and with all the Apostles, that succeeded him, who also Therefore Are called in the scripture by the name of Witnesses.
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Let vs make that wee say, apparant to all men.
Let us make that we say, apparent to all men.
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First, for them all in generall, Zachary the Father of Iohn Baptist, speaking of our Sauiour,
First, for them all in general, Zachary the Father of John Baptist, speaking of our Saviour,
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and redemption by him, sayeth that God spake of him, and his comming to that purpose:
and redemption by him, Saith that God spoke of him, and his coming to that purpose:
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By the mouth of his holy Prophets, which were since the world beganne. By the Mouth of his holy prophets, which were since the world began.
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And the Apostle telles vs, that God had promised the sending of his Sonne, afore by his Prophets, in the holy Scriptures. In particular.
And the Apostle tells us, that God had promised the sending of his Son, afore by his prophets, in the holy Scriptures. In particular.
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I will make choyse of two onely;
I will make choice of two only;
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Isay, and Daniell. Of which the former is ordinarily called the Euangelicall Prophet, as if he had written the Gospell in his Prophecie. And that not without cause.Saiah, and Daniell. Of which the former is ordinarily called the Evangelical Prophet, as if he had written the Gospel in his Prophecy. And that not without cause.
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For hee hath spoken very plainely of the birth, life, and death of our Sauiour. Concerning his birth, hee noteth that, which was most strange in it;
For he hath spoken very plainly of the birth, life, and death of our Saviour. Concerning his birth, he notes that, which was most strange in it;
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and which, but by reuelation from God, could not possibly bee knowne, or thought on, Behold (sayth hee) a Virgin shal beare a Sonne.
and which, but by Revelation from God, could not possibly be known, or Thought on, Behold (say he) a Virgae shall bear a Son.
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Neither doth hee onely prophecie of his miraculous conception; but also hee signifies the great mystery of his person, consisting of two natures, diuine, and humane:
Neither does he only prophecy of his miraculous conception; but also he signifies the great mystery of his person, consisting of two nature's, divine, and humane:
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She shall call his name Emanuell. She shall call his name Emmanuel.
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Which is by interpretation (sayeth Saint Mathewe) God with vs. His life and death is shortly,
Which is by Interpretation (Saith Faint Matthew) God with us His life and death is shortly,
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but verie liuely described, by the same Prophet.
but very lively described, by the same Prophet.
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Hee shall growe up before him, as a braunch, and as a roote out of a dry ground, &c. Hee was cut out of the Land of the liuing. He shall grow up before him, as a branch, and as a root out of a dry ground, etc. He was Cut out of the Land of the living.
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Yea, hee addes to this the maine point of Redemption, forgiuenesse of sinnes by his sufferings, and death.
Yea, he adds to this the main point of Redemption, forgiveness of Sins by his sufferings, and death.
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Hee was wounded for our transgressions, he was broken for our iniquities, the chast•sement of our peace was vpon him, He was wounded for our transgressions, he was broken for our iniquities, the chast•sement of our peace was upon him,
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and with his stripes wee are healed.
and with his stripes we Are healed.
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Daniell describes the verie time, and settes downe an exact computation, by the direction of the Angell Gabriell, till the death of the Messiah; Daniell describes the very time, and sets down an exact computation, by the direction of the Angel Gabriel, till the death of the Messiah;
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and withall preacheth forgiuenesse of sinnes by him.
and withal Preacheth forgiveness of Sins by him.
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Were not these, witnesses? were they not sent from GOD to beare witnesse of the Messiah? What though they were also imployed in other matters of renroofe,
Were not these, Witnesses? were they not sent from GOD to bear witness of the Messiah? What though they were also employed in other matters of renroofe,
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and instruction? So was Iohn too, as it is manifest by all the other 3. Euangelists who shew that the occasion of his death, was the rebuking of Heroa, for taking his brother Philips wife.
and instruction? So was John too, as it is manifest by all the other 3. Evangelists who show that the occasion of his death, was the rebuking of Heroa, for taking his brother Philips wife.
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But the Prophets only spake of such an one, that was to come: they did not witnesse, that hee was come;
But the prophets only spoke of such an one, that was to come: they did not witness, that he was come;
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they did not shew which was he; they did nor say Beholde the lamb of God:
they did not show which was he; they did nor say Behold the lamb of God:
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This is hee, as Iohn did.This is he, as John did.
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Therefore is his ministery, in this respect preferr'd far before theirs, by our Sauiour Christs owne iudgement.
Therefore is his Ministry, in this respect preferred Far before theirs, by our Saviour Christ own judgement.
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Iohn was more then a Prophet: Among them that are begotten of women arose there not a greater then Iohn Baptist. John was more then a Prophet: Among them that Are begotten of women arose there not a greater then John Baptist.
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Well let him haue the name of a witnesse, aboue all the Prophets, that went before him;
Well let him have the name of a witness, above all the prophets, that went before him;
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yet the Apostles, haue that title giuen them by Christ himselfe, aswell as hee;
yet the Apostles, have that title given them by christ himself, aswell as he;
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yee shall be witnesses to me (saith our Sauiour) in Ierusalem, and in all Iudea, and in Samaria, ye shall be Witnesses to me (Says our Saviour) in Ierusalem, and in all Iudea, and in Samaria,
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and (wherein their commission went beyond Iohns) vnto the vttermost part of the earth. and (wherein their commission went beyond Iohns) unto the uttermost part of the earth.
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And Iohn himselfe, though he were magnified aboue the former Prophets, in regard of his ministery:
And John himself, though he were magnified above the former prophets, in regard of his Ministry:
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Yet is he (euen therin) made inferior to the Apostles. He that is least in the kingdome of heauen, is greater then he.
Yet is he (even therein) made inferior to the Apostles. He that is least in the Kingdom of heaven, is greater then he.
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It is not to be denied, but that the Apostles were witnesses, in a very extraordinary sort;
It is not to be denied, but that the Apostles were Witnesses, in a very extraordinary sort;
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being chosen before, to giue notice of such things, as should befall our Sauiour, to all the world.
being chosen before, to give notice of such things, as should befall our Saviour, to all the world.
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Therefore to them did hee appeare after his resurrection.
Therefore to them did he appear After his resurrection.
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Him (saith Peter) God caused to bee showne openly Not to all the people, Him (Says Peter) God caused to be shown openly Not to all the people,
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but to witnesses, chosen before of God;
but to Witnesses, chosen before of God;
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to vs which did eate, and drinke with him, after he was risen from the dead. to us which did eat, and drink with him, After he was risen from the dead.
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Notwithstanding, the witnesse of Iohn was of an other kinde, then either the Prophets, or Apostles.
Notwithstanding, the witness of John was of an other kind, then either the prophets, or Apostles.
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For the one foretold, that hee should come into the world; the other affirmed, that he had bin in the world;
For the one foretold, that he should come into the world; the other affirmed, that he had been in the world;
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Only Iohn was hee, that shew'd him, while hee was in the world, & who was long before prophecied of for an immediate forerunner of him, at his comming, and to make ready a people for him.
Only John was he, that showed him, while he was in the world, & who was long before prophesied of for an immediate forerunner of him, At his coming, and to make ready a people for him.
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We see of what kinde his testimony was; Iohn came, and preached in the Wildernesse of Iudaea:
We see of what kind his testimony was; John Come, and preached in the Wilderness of Iudaea:
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let vs now inquire what it was, that hee witnessed.
let us now inquire what it was, that he witnessed.
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Whereof I shall neede to say verie little, because I spake of it in handling the former point.
Whereof I shall need to say very little, Because I spoke of it in handling the former point.
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In one worde, the summe of his testimonie was this, first, that the kingdome of heauen was at hand; that is,
In one word, the sum of his testimony was this, First, that the Kingdom of heaven was At hand; that is,
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as Saint Luke expresseth the matter, He preachedthe baptisme of repentance, for the remission Luk. 3. 3 of sinnes.
as Saint Lycia Expresses the matter, He preachedthe Baptism of Repentance, for the remission Luk. 3. 3 of Sins.
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Hee testified to all the Iewes, and to al that heard him, that there was no means,
He testified to all the Iewes, and to all that herd him, that there was no means,
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nor hope of saluation, but by repentance of their sinnes, and resting vpon the Messiah, (who was now amongst them,
nor hope of salvation, but by Repentance of their Sins, and resting upon the Messiah, (who was now among them,
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though they knewe him not) for pardon therof, by his death, and sacrifice.
though they knew him not) for pardon thereof, by his death, and sacrifice.
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The second, and most proper part of his testimony, was the pointing out, and shewing of him, that was the Messiah;
The second, and most proper part of his testimony, was the pointing out, and showing of him, that was the Messiah;
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that all men might knowe, and embrace him. Behold the Lambe of God, that taketh away the sinne of the world.
that all men might know, and embrace him. Behold the Lamb of God, that Takes away the sin of the world.
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This was the testimony of Iohn. But that, which principally concerneth the reason, why our Euangelist mentions his bearing witnesse, is to bee fetcht out of the third Chapter of this Gospell;
This was the testimony of John. But that, which principally concerns the reason, why our Evangelist mentions his bearing witness, is to be fetched out of the third Chapter of this Gospel;
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where a Sermon of his is recorded:
where a Sermon of his is recorded:
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in which he commends our Sauiour to all mē, as him, who being sent frō God to be the Messiah, speaketh Ioh. 3. 34. the words of God;
in which he commends our Saviour to all men, as him, who being sent from God to be the Messiah, speaks John 3. 34. the words of God;
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so that by him all other are inlightned; who are of the earth, and speake of the earth;
so that by him all other Are enlightened; who Are of the earth, and speak of the earth;
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whe•eas he testifieth nothing but that, which hee had seene, and heard.
whe•eas he Testifieth nothing but that, which he had seen, and herd.
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Truely, therfore he is called the light, who being in the bosome of his father, reueales to men the secrets of his rather, touching their redemption, which no man euer knew,
Truly, Therefore he is called the Light, who being in the bosom of his father, reveals to men the secrets of his rather, touching their redemption, which no man ever knew,
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or can knowe, but from, and by him. What vse then was there of any witnesse? If neither Iohn had any knowledge,
or can know, but from, and by him. What use then was there of any witness? If neither John had any knowledge,
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but from him, and hee onely was able to inlighten whom hee would, why did God, end the Bapti• to beare witnesse of the light? Needes ••e Sunne the day starre, to shewe him to the world? This was a meanes likelier to make Iohn bee for the Messiah,
but from him, and he only was able to inlighten whom he would, why did God, end the Bapti• to bear witness of the Light? Needs ••e Sun the day star, to show him to the world? This was a means likelier to make John be for the Messiah,
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then to credite the Messiah by his report• as wee see also it came to passe; whereof hereafter.
then to credit the Messiah by his report• as we see also it Come to pass; whereof hereafter.
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But that no man may either conceiue amisse, or bee euer-much troubled with this doubt, let vs take a shorte viewe of the purpose of GOD herein.
But that no man may either conceive amiss, or be euer-much troubled with this doubt, let us take a short view of the purpose of GOD herein.
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The ende of all teaching, and preaching concerning Christ, is to bring men to beleefe in him.
The end of all teaching, and preaching Concerning christ, is to bring men to belief in him.
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This was first to bee done amongst the Iewes.
This was First to be done among the Iewes.
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For the better performing whereof, it pleased God to deale gratiously and bountifully with them, in affording many,
For the better performing whereof, it pleased God to deal graciously and bountifully with them, in affording many,
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4705
and diuers meanes, by which they might bee moued, and perswaded to beleeue.
and diverse means, by which they might be moved, and persuaded to believe.
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Among the rest this was one, whereof the Lord thought good to make choyse euen to send them a man,
Among the rest this was one, whereof the Lord Thought good to make choice even to send them a man,
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after so extraordinary a manner, who being in especiall credite, and fauour with them; by his authoritie, and gratiousnesse, might draw them to beleefe.
After so extraordinary a manner, who being in especial credit, and favour with them; by his Authority, and Graciousness, might draw them to belief.
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Coulde there anye more likely meanes bee deuised to perswade them? He was look• after,
Could there any more likely means be devised to persuade them? He was look• After,
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as one that would prooue some rare man, from his very Cradle. His course of lise was such, as might yet procure more admiration.
as one that would prove Some rare man, from his very Cradle. His course of lise was such, as might yet procure more admiration.
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When hee came to the execution of his ministerie, how powerfully did hee worke vpon the hearts of them, that heard him? what a fame went there of him farre and neere? what heapes of all sorts of people slocked to him? The couetous Publicans, were content to heare him reprooue their greedinesse, and extor ion.
When he Come to the execution of his Ministry, how powerfully did he work upon the hearts of them, that herd him? what a fame went there of him Far and near? what heaps of all sorts of people slock to him? The covetous Publicans, were content to hear him reprove their greediness, and extor ion.
c-crq pns31 vvd p-acp dt n1 pp-f po31 n1, c-crq av-j vdd pns31 vvi p-acp dt n2 pp-f pno32, cst vvd pno31? q-crq dt n1 vvd a-acp pp-f pno31 av-j cc av-j? q-crq n2 pp-f d n2 pp-f n1 n1 p-acp pno31? dt j np1, vbdr j pc-acp vvi pno31 vvi po32 n1, cc n1 n1.
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The desperate souldiers trayned vp in violence, and insolencie, submitted themselues to his instruction, and baptisme.
The desperate Soldiers trained up in violence, and insolency, submitted themselves to his instruction, and Baptism.
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What should I speake of the proud Pharises, who had bewitcht all men with an opinion of their purity,
What should I speak of the proud Pharisees, who had bewitched all men with an opinion of their purity,
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and holinesse, and none more then themselues? yet were they glad to come to Iohn to be washed, and purified by his Baptisme.
and holiness, and none more then themselves? yet were they glad to come to John to be washed, and purified by his Baptism.
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The Sadduces, were little better thē professed Atheists, saving, There is no resurrection, neither Angell, nor spirit.
The Sadducees, were little better them professed Atheists, Saving, There is no resurrection, neither Angel, nor Spirit.
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What neede these men care for sinne, or damnation? And yet the ministerie, life,
What need these men care for sin, or damnation? And yet the Ministry, life,
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& doctrine of Iohn the Baptist was such, that euen these Miscreants were drawne to seeke to him.
& Doctrine of John the Baptist was such, that even these Miscreants were drawn to seek to him.
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I say nothing of Herod, because I signified before, that hee reuerenced Iohn, and heard him gladly, and followed his doctrine in many things.
I say nothing of Herod, Because I signified before, that he reverenced John, and herd him gladly, and followed his Doctrine in many things.
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Tell mee now, what you could desire more, I had almost sayd, what you canne imagine more in any man, to make him of credite,
Tell me now, what you could desire more, I had almost said, what you can imagine more in any man, to make him of credit,
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and authoritie, that hee may bee beleeued, in that, hee constantly affirmes, If the Lord should haue made a man in Heauen,
and Authority, that he may be believed, in that, he constantly affirms, If the Lord should have made a man in Heaven,
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as hee did Adam heere on earth, and haue sent him into the world, in the sight of all men, hee could not haue beene of more estimation, then Iohn Baptist was.
as he did Adam Here on earth, and have sent him into the world, in the sighed of all men, he could not have been of more estimation, then John Baptist was.
c-acp pns31 vdd np1 av p-acp n1, cc vhb vvn pno31 p-acp dt n1, p-acp dt n1 pp-f d n2, pns31 vmd xx vhi vbn pp-f dc n1, av np1 np1 vbds.
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And was not this a meruailous likely meanes, to begette faith in the Iewes, that such a man,
And was not this a marvelous likely means, to beget faith in the Iewes, that such a man,
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so extraordinarily sent, so admirable in his bringing vppe, so vnblameable in his life, so sound in his doctrine,
so extraordinarily sent, so admirable in his bringing up, so unblameable in his life, so found in his Doctrine,
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and (which is all in all to this purpose) of such reputation for his sinceritie,
and (which is all in all to this purpose) of such reputation for his sincerity,
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and precisenesse, so plainely, and constantly protested, that Iesus was the Sauiour of the worlde,
and preciseness, so plainly, and constantly protested, that Iesus was the Saviour of the world,
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and himselfe no better then his vnworthie seruant? I am not worthy (sayde Iohn) to vnloose his shooe latchet.
and himself not better then his unworthy servant? I am not worthy (said John) to unloose his shoe latchet.
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Let vs therefore acknowledge the goodnesse of God, who voutchsafed to vse such meanes for the teaching,
Let us Therefore acknowledge the Goodness of God, who vouchsafed to use such means for the teaching,
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and perswading of so vnkinde, and vnthankfull a people.
and persuading of so unkind, and unthankful a people.
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But the necessitie of sending Iohn, and the kindnesse of the LORD in sending him, will the more appeare,
But the necessity of sending John, and the kindness of the LORD in sending him, will the more appear,
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if wee aduisedly consider both the ignoraunce of the Iewes, and the meanenesse of our Sauiours estate,
if we advisedly Consider both the ignorance of the Iewes, and the meanenesse of our Saviour's estate,
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while hee was in the Worlde. It is true, that the LORD had (from time to time) giuen notice,
while he was in the World. It is true, that the LORD had (from time to time) given notice,
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and made many promises of the comminge of the Messiah.
and made many promises of the coming of the Messiah.
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It is as true, that the sette time of his comminge was foretoulde, and cast vp by Daniell, insomuch that olde Symeon, and (in all likelihood) some others vnderstood, that the time of his appearance was come;
It is as true, that the Set time of his coming was foretoulde, and cast up by Daniell, insomuch that old Symeon, and (in all likelihood) Some Others understood, that the time of his appearance was come;
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and with the good Widowe Anna, looked for it, euery moment But alasse, how few of these were to bee found? The people generally (as it is now amongst vs) had little knowledge of the Scriptures.
and with the good Widow Anna, looked for it, every moment But alas, how few of these were to be found? The people generally (as it is now among us) had little knowledge of the Scriptures.
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They heard them read, and many times expounded, in their Synagogues, as wee •ow doe in our Churehes:
They herd them read, and many times expounded, in their Synagogues, as we •ow do in our Churches:
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but they were as farre from the true vnderstanding of them, as wee commonly now ••e Daniels weekes were as great mysteries to them, •• the Reuelation of Saint Iohn is to vs;
but they were as Far from the true understanding of them, as we commonly now ••e Daniel's weeks were as great Mysteres to them, •• the Revelation of Saint John is to us;
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so that they •ere•n table to compare his prophecie with the E•ents, that had fallen out,
so that they •ere•n table to compare his prophecy with the E•ents, that had fallen out,
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and to subduct the time, •hat was past, that they might see what the rest was.
and to subduct the time, •hat was passed, that they might see what the rest was.
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And this I speake of the better sort of the common people. The worst, and greatest part had seldome a•y thought of these matters;
And this I speak of the better sort of the Common people. The worst, and greatest part had seldom a•y Thought of these matters;
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no more then wee now ordinarily) haue of the last day of Iudgement.
no more then we now ordinarily) have of the last day of Judgement.
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Be•ides, the most part of them that desired his comming, •ookt for another manner of deliuerance by him,
Be•ides, the most part of them that desired his coming, •ookt for Another manner of deliverance by him,
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then our Sauiours estate in the World was likely to afford.
then our Saviour's estate in the World was likely to afford.
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And this conceite had taken such roote in their hearts, that our Sauiour Christs owne Disciples held it fast in them,
And this conceit had taken such root in their hearts, that our Saviour Christ own Disciples held it fast in them,
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euen till the very time of his Ascension;
even till the very time of his Ascension;
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Lord (say they) wilt thou at this time, restore the kingdome to Israell? It was an outward freedome, Lord (say they) wilt thou At this time, restore the Kingdom to Israel? It was an outward freedom,
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and glorious estate, in this life, which the Iewes promised thēselues, by the comming of the Messiah.
and glorious estate, in this life, which the Iewes promised themselves, by the coming of the Messiah.
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What was there in our Sauiours parentage, bringing vp, or course of life, that could feed this hope? His supposed Father a poore Carpenter, vnder whome hee was imployed ••mselfe in the same trade,
What was there in our Saviour's parentage, bringing up, or course of life, that could feed this hope? His supposed Father a poor Carpenter, under whom he was employed ••mselfe in the same trade,
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and therefore is called a Carpenter. Is not this the Carpenter, Maries sonne? And what was his life? hee wandred from place to place no•ie•, •ng arm•es, not mustring souldiers, not perswading any man to take vppe armes, but disclaiming all worldly autority.
and Therefore is called a Carpenter. Is not this the Carpenter, Mary's son? And what was his life? he wandered from place to place no•ie•, •ng arm•es, not mustering Soldiers, not persuading any man to take up arms, but disclaiming all worldly Authority.
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Who made me a Iudge, or a diuider, ouer you? inioyning obediēce to Princes, & rulers;Who made me a Judge, or a divider, over you? enjoining Obedience to Princes, & Rulers;
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Giue vnto Caesar, the things that are Caesars. Yea professing, that hee came to serue, and not to be serued. Give unto Caesar, the things that Are Caesars. Yea professing, that he Come to serve, and not to be served.
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This being at the time of our Sauiours comming, the estate of the lewes, they either carelesse of •is assistance,
This being At the time of our Saviour's coming, the estate of the lewes, they either careless of •is assistance,
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or ignorant of the nature thereof, his owne condition also being so meane, and contemptible, was it not gratiously done of God,
or ignorant of the nature thereof, his own condition also being so mean, and contemptible, was it not graciously done of God,
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and in respect of the people, necessarily, to send one of such credit, and autority, to assure them, that Christ was the Messiah in whom they ought to trust;
and in respect of the people, necessarily, to send one of such credit, and Authority, to assure them, that christ was the Messiah in whom they ought to trust;
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and to teach them, what deliuerance they were to looke for by him? Christ needed no testimony of any man.
and to teach them, what deliverance they were to look for by him? christ needed no testimony of any man.
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But the Iewes stood in great need of Iohn, to informe them concerning him.
But the Iewes stood in great need of John, to inform them Concerning him.
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It were not lost labour to bestow some time in the consideration of the goodnesse of God, in yeelding so much to the Iewes weaknesse,
It were not lost labour to bestow Some time in the consideration of the Goodness of God, in yielding so much to the Iewes weakness,
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or r•ther in striuing with such patience, and bounty, against their obstinat wilfulnesse. I might also take occasion to stirre vp our selues to trust in God;
or r•ther in striving with such patience, and bounty, against their obstinate wilfulness. I might also take occasion to stir up our selves to trust in God;
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of whose kindnesse, wee haue so plaine, and so great experience But I am willing to forbeare both these points, till I come to some other place, where they are more directly intended, by the purpose of the Euangelist.
of whose kindness, we have so plain, and so great experience But I am willing to forbear both these points, till I come to Some other place, where they Are more directly intended, by the purpose of the Evangelist.
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In the meane while, let vs go forward with the expounding of this Scripture;
In the mean while, let us go forward with the expounding of this Scripture;
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wherein (as we haue heard) the office of Iohn is amplified ▪ in this verse, by the ende of it, That all men through, or by him, might beleeue.
wherein (as we have herd) the office of John is amplified ▪ in this verse, by the end of it, That all men through, or by him, might believe.
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Whereof that I may speake the more plainely, and certainely, I will first examin what this ende is;
Whereof that I may speak the more plainly, and Certainly, I will First examine what this end is;
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To beleeue by him: Secondly I will consider the quality of it, or who they were that should beleeue.To believe by him: Secondly I will Consider the quality of it, or who they were that should believe.
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The former hath these two doubts, what is here meant by belieuing:
The former hath these two doubts, what is Here meant by believing:
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to whom this Him must be reffer'd whether to Iohn the witnesse, or to the light, of which he bears witnes, might beleeue through him. Now,
to whom this Him must be reffered whither to John the witness, or to the Light, of which he bears witness, might believe through him. Now,
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because Beleeuing is a word of so common & great vse in the Scriptures, and that this is the first place, where it is mentioned in this Gospell;
Because Believing is a word of so Common & great use in the Scriptures, and that this is the First place, where it is mentioned in this Gospel;
c-acp vvg vbz dt n1 pp-f av j cc j n1 p-acp dt n2, cc cst d vbz dt ord n1, c-crq pn31 vbz vvn p-acp d n1;
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I hold it not only requisit, but necessary for me, to speake of it somwhat more at large.
I hold it not only requisite, but necessary for me, to speak of it somewhat more At large.
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To beleeue, in matter of religion, is commonly taken to signifie 3 things: The acknowledging of Gods being;To believe, in matter of Religion, is commonly taken to signify 3 things: The acknowledging of God's being;
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Credere Deum, To beleeue that God is, or that there is a God: Believe God, To believe that God is, or that there is a God:
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Credere Deo, To giue credit to that, which God saith: Credere in Deum, To beleeue in God. Believe God, To give credit to that, which God Says: Believe in God, To believe in God.
fw-la fw-la, p-acp vvb n1 p-acp d, r-crq np1 vvz: np1 p-acp fw-la, pc-acp vvi p-acp np1.
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And of all these significations, wee haue variety of examples in the Scripture.
And of all these significations, we have variety of Examples in the Scripture.
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Giue me leaue, I pray you, for our better vnderstanding, & memory, to draw them to 2 principall heades, according to the diuers seat,
Give me leave, I pray you, for our better understanding, & memory, to draw them to 2 principal Heads, according to the diverse seat,
vvb pno11 vvi, pns11 vvb pn22, p-acp po12 jc vvg, cc n1, pc-acp vvi pno32 p-acp crd j-jn n2, vvg p-acp dt j n1,
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or place, they haue in the soule of man. To beleeue then, is to holde something for truth, or to trust to something.
or place, they have in the soul of man. To believe then, is to hold something for truth, or to trust to something.
cc n1, pns32 vhb p-acp dt n1 pp-f n1. p-acp vvi av, vbz pc-acp vvi pi p-acp n1, cc pc-acp vvi p-acp pi.
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The former is an action of the vnderstanding; the later of the will. In the one truth only is respected;
The former is an actium of the understanding; the later of the will. In the one truth only is respected;
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the other hath an eie to some good, or benefit.
the other hath an eye to Some good, or benefit.
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Beleeuing, as it hath place in the vnderstanding, signifies either an holding of some point as a truth, by the originall light of nature in vs,Believing, as it hath place in the understanding, signifies either an holding of Some point as a truth, by the original Light of nature in us,
vvg, c-acp pn31 vhz n1 p-acp dt n1, vvz d dt n-vvg pp-f d n1 p-acp dt n1, p-acp dt j-jn n1 pp-f n1 p-acp pno12,
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or an assenting to som such thing reuealed by some outward meanes, & taken vpō the credit of the teacher.
or an assenting to Some such thing revealed by Some outward means, & taken upon the credit of the teacher.
cc dt vvg p-acp d d n1 vvn p-acp d j n2, cc vvn p-acp dt n1 pp-f dt n1.
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Of the 1. kind is the persuasion, that all men naturally haue, that there is one God; that hee is the Creator of heauen, and earth;
Of the 1. kind is the persuasion, that all men naturally have, that there is one God; that he is the Creator of heaven, and earth;
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that he is almighty, wise, iust, good &c. These things, men are truly, and properly, said to beleeue,
that he is almighty, wise, just, good etc. These things, men Are truly, and properly, said to believe,
cst pns31 vbz j-jn, j, j, j av d n2, n2 vbr av-j, cc av-j, vvd pc-acp vvi,
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because they are not taught them, but bred in them; they receiue them not of other, but haue them of themselues;
Because they Are not taught them, but bred in them; they receive them not of other, but have them of themselves;
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they come not to the acknowledging of them, by any discourse of reason, but see them by a light, that shines within thē.
they come not to the acknowledging of them, by any discourse of reason, but see them by a Light, that shines within them.
pns32 vvb xx p-acp dt vvg pp-f pno32, p-acp d n1 pp-f n1, cc-acp vvb pno32 p-acp dt n1, cst vvz p-acp pno32.
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But this sense of the word, I confesse, is hardly to bee found in the booke of God:
But this sense of the word, I confess, is hardly to be found in the book of God:
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which refers vs, for the naturall knowledge of God to the consideration of his workmanship in the creatures.
which refers us, for the natural knowledge of God to the consideration of his workmanship in the creatures.
r-crq vvz pno12, c-acp dt j n1 pp-f np1 p-acp dt n1 pp-f po31 n1 p-acp dt n2.
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The inuisible things of God (saith the Apostle) that is, his eternall power, & Godhead, are seene by the Creation of the world: The invisible things of God (Says the Apostle) that is, his Eternal power, & Godhead, Are seen by the Creation of the world:
dt j n2 pp-f np1 (vvz dt n1) d vbz, po31 j n1, cc n1, vbr vvn p-acp dt n1 pp-f dt n1:
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Yea so manifestly seen, that, as the same Apostle testifieth other where, we may in a maner feele the Lorde by groping;
Yea so manifestly seen, that, as the same Apostle Testifieth other where, we may in a manner feel the Lord by groping;
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seeing in him we liue, & moue, and haue our being. seeing in him we live, & move, and have our being.
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Yea the Philosophers themselues acknowledge, that there is in man a certaine notion, or persuasion of God, which goeth before all discourse of reason: Yea the Philosophers themselves acknowledge, that there is in man a certain notion, or persuasion of God, which Goes before all discourse of reason:
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& we ordinarily say of the most barbarous, and ignorant heathen, who haue small vse of reason, that they all belieue there is a God;
& we ordinarily say of the most barbarous, and ignorant heathen, who have small use of reason, that they all believe there is a God;
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yea euen those people, which neuer thought on the making of the world, yet haue an opinion, that there is a God to be worshipt;
yea even those people, which never Thought on the making of the world, yet have an opinion, that there is a God to be worshipped;
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and the grand Atheist Epicurus, that would by no means confess, that the world had any Creator of it, doubted not to professe, that hee beleeu'd, there was a God;
and the grand Atheist Epicurus, that would by no means confess, that the world had any Creator of it, doubted not to profess, that he believed, there was a God;
cc dt j n1 np1, cst vmd p-acp dx n2 vvi, cst dt n1 vhd d n1 pp-f pn31, vvd xx pc-acp vvi, cst pns31 vvd, pc-acp vbds dt n1;
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because Nature hath ingraffed that perswasion in euery mans hart.
Because Nature hath Ingrafted that persuasion in every men heart.
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But it is all one to the point, I haue in hand, whether there bee any such opinion in vs, or no;
But it is all one to the point, I have in hand, whither there be any such opinion in us, or no;
p-acp pn31 vbz d pi p-acp dt n1, pns11 vhb p-acp n1, cs pc-acp vbb d d n1 p-acp pno12, cc av-dx;
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as long as it is granted that we may and do attaine to this beleefe, without any resting vpon other mens report,
as long as it is granted that we may and do attain to this belief, without any resting upon other men's report,
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& credit, it sufficeth to proue the first kind of beleeuing, seated in the vnderstanding.
& credit, it Suffices to prove the First kind of believing, seated in the understanding.
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The 2. is an assenting to that, which is affirmed, meerely vpon the credit of him, that speakes it.
The 2. is an assenting to that, which is affirmed, merely upon the credit of him, that speaks it.
dt crd vbz dt vvg p-acp d, r-crq vbz vvn, av-j p-acp dt n1 pp-f pno31, cst vvz pn31.
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For if hee bee able to make proofe of that he saith, by any reason, and doe so;
For if he be able to make proof of that he Says, by any reason, and do so;
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and thereby perswade vs of the truth of that, he hath avouched, he doth beget knowledge in vs, rather then beleefe which is alwaies grounded vpon the authority and reputation of him, for whose words-sake wee beleeue.
and thereby persuade us of the truth of that, he hath avouched, he does beget knowledge in us, rather then belief which is always grounded upon the Authority and reputation of him, for whose words-sake we believe.
cc av vvb pno12 pp-f dt n1 pp-f d, pns31 vhz vvn, pns31 vdz vvi n1 p-acp pno12, av-c cs n1 r-crq vbz av vvn p-acp dt n1 cc n1 pp-f pno31, p-acp rg-crq n1 pns12 vvb.
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This vse of the worde is very common in the old, and newe Testament; where (for the most part) the other signification of trusting to is implyed.
This use of the word is very Common in the old, and new Testament; where (for the most part) the other signification of trusting to is employed.
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VVill you see this in some sewe examples? Abraham belieued God: that is, Abraham was perswaded, that God would bee as good as his worde,
VVill you see this in Some sew Examples? Abraham believed God: that is, Abraham was persuaded, that God would be as good as his word,
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& (accordingly) he trusted to him, or belieued in him for the performance thereof.
& (accordingly) he trusted to him, or believed in him for the performance thereof.
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That thus much is to bee conceiued by that beleefe of Abrahams, is is euident by the Apostles disputation of it.
That thus much is to be conceived by that belief of Abrahams, is is evident by the Apostles disputation of it.
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Who hauing alleag'd that testimony of Moses, to proue iustification by faith or beleeuing in Christ, in the applying of it expoundes beleeuing God by beleeuing in him.
Who having alleged that testimony of Moses, to prove justification by faith or believing in christ, in the applying of it expounds believing God by believing in him.
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To him, that worketh not, but beleeueth in him, that iustisieth the vngodly, his faith is counted for righteousnes: To him, that works not, but Believeth in him, that iustisieth the ungodly, his faith is counted for righteousness:
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where he deliuers, that in generall, which before he had said in particular. Abraham beleeued God, and it was counted to him for righteousnesse.
where he delivers, that in general, which before he had said in particular. Abraham believed God, and it was counted to him for righteousness.
c-crq pns31 vvz, cst p-acp n1, r-crq c-acp pns31 vhd vvn p-acp j. np1 vvn np1, cc pn31 vbds vvn p-acp pno31 p-acp n1.
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There is the particular touching Abraham. To which, the generall, concerning all other men to beiustified, must needs agree, There is the particular touching Abraham. To which, the general, Concerning all other men to beiustified, must needs agree,
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if the Apostles reason, be of any force. Abraham beleeued God; To him that beleeueth in him that iustifies the vngodly; that is God;
if the Apostles reason, be of any force. Abraham believed God; To him that Believeth in him that Justifies the ungodly; that is God;
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It (his belieuing) was counted to him for righteousnes. It (his believing) was counted to him for righteousness.
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His faith (his beleeuing) is counted for righteousnes. Do you not see, that to beleeue God, in this example, includs belieuing in God, that is trusting to God,His faith (his believing) is counted for righteousness. Do you not see, that to believe God, in this Exampl, includs believing in God, that is trusting to God,
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or resting vpon God for that, which God is to performe? Therefore the Prophet I say directly protesteth;
or resting upon God for that, which God is to perform? Therefore the Prophet I say directly protesteth;
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that he, which beleeueth, shall not make haste. So that no man is accounted to beleeue God, but hee that relyeth vpon him,
that he, which Believeth, shall not make haste. So that no man is accounted to believe God, but he that Relieth upon him,
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for the fulfilling of that, which hee hath spoken; or, at the least, that beleeuing of God only is accepted of him:
for the fulfilling of that, which he hath spoken; or, At the least, that believing of God only is accepted of him:
p-acp dt j-vvg pp-f d, r-crq pns31 vhz vvn; cc, p-acp dt ds, cst vvg pp-f np1 av-j vbz vvn pp-f pno31:
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which procures a trusting in him for that, which we beleeue he hath truly affirmed. The new Testament is plentiful in such examples;
which procures a trusting in him for that, which we believe he hath truly affirmed. The new Testament is plentiful in such Examples;
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I will giue you a tast of them, and leaue the rest to your farder meditation,
I will give you a taste of them, and leave the rest to your farther meditation,
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and to some other occasion, that shall offer it selfe •ereafter in this Gospel. With the heart (saith S. Paul) man beleeueth to righteousnesse.
and to Some other occasion, that shall offer it self •ereafter in this Gospel. With the heart (Says S. Paul) man Believeth to righteousness.
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VVhat beleeuing is this? the Apostle himselfe teacheth vs in the next verse, where he proues that, he had said, by the testimony of the Prophet;
What believing is this? the Apostle himself Teaches us in the next verse, where he Proves that, he had said, by the testimony of the Prophet;
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whosoeuer beleeueth in him shall not be ashamed. The same is con••m'd by our Euangelist. As he sp•ke these things many beleeued in him. whosoever Believeth in him shall not be ashamed. The same is con••med by our Evangelist. As he sp•ke these things many believed in him.
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Then said Iesus to th• Iewes which beleeued him. Can any man doubt, but the holy Ghost, in the later verse, meanes the same beleefe, hee had mentioned in the former? But what should I seeke any farder then this Chapter? That which heere is called beleeuing, afterward is exprest by beleeuing in. Here he saith That al men through him might beleeue. Then said Iesus to th• Iewes which believed him. Can any man doubt, but the holy Ghost, in the later verse, means the same belief, he had mentioned in the former? But what should I seek any farther then this Chapter? That which Here is called believing, afterwards is expressed by believing in. Here he Says That all men through him might believe.
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What saith he in the 12 verse? To them, that beleeue in his name. It may seeme perhaps, that I haue stood ouer-long vpon this point:
What Says he in the 12 verse? To them, that believe in his name. It may seem perhaps, that I have stood overlong upon this point:
q-crq vvz pns31 p-acp dt crd n1? p-acp pno32, cst vvb p-acp po31 n1. pn31 vmb vvi av, cst pns11 vhb vvn av-j p-acp d n1:
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but the necessity of the matter, I doubt not, wil excuseme in any reasonable mans iudgement;
but the necessity of the matter, I doubt not, will excuseme in any reasonable men judgement;
cc-acp dt n1 pp-f dt n1, pns11 vvb xx, vmb vvi p-acp d j ng1 n1;
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especially if he consider, that I haue almost dispatcht the whole question, in that former discourse, hauing shewd (though but by the way) diuerse examples of Beleeuing in, or trusting to; that I may be the shorter in that, which remaines to be handled, concerning beleefe,
especially if he Consider, that I have almost dispatched the Whole question, in that former discourse, having showed (though but by the Way) diverse Examples of Believing in, or trusting to; that I may be the shorter in that, which remains to be handled, Concerning belief,
av-j cs pns31 vvb, cst pns11 vhb av vvn dt j-jn n1, p-acp cst j n1, vhg vvn (cs cc-acp p-acp dt n1) j n2 pp-f vvg p-acp, cc vvg p-acp; cst pns11 vmb vbi dt jc p-acp d, r-crq vvz pc-acp vbi vvn, vvg n1,
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as it is an action of the will, resting, or relying vpon somewhat, for some benefit to bee receiued.
as it is an actium of the will, resting, or relying upon somewhat, for Some benefit to be received.
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In this signification, when the matter is of beleeuing God to iustification, & saluation, sometimes the word is vsed by it selfe;
In this signification, when the matter is of believing God to justification, & salvation, sometime the word is used by it self;
p-acp d n1, c-crq dt n1 vbz pp-f vvg np1 p-acp n1, cc n1, av dt n1 vbz vvn p-acp pn31 n1;
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sometimes it hath an other word, which we call a preposition ioined with it. Of the former sort, these may be examples.
sometime it hath an other word, which we call a preposition joined with it. Of the former sort, these may be Examples.
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Hee that heareth my word, and beleeueth him, that sent me, hath euerlasting life. He that hears my word, and Believeth him, that sent me, hath everlasting life.
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What is this beleeuing, but that which we heard of euen now, out of the Apostle? Hee that beleeueth in him that iustifieth the wicked:
What is this believing, but that which we herd of even now, out of the Apostle? He that Believeth in him that Justifieth the wicked:
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and that, which we are to heare of, if it please God, in the course of this Gospell, yee beleeue in God. The like is to bee said of that in the Acts, of the Iaylor;
and that, which we Are to hear of, if it please God, in the course of this Gospel, ye believe in God. The like is to be said of that in the Acts, of the Jailer;
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He reioiced, that he, with all his housholde, beleeued God. He rejoiced, that he, with all his household, believed God.
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Would you knowe what beleefe this was? We may learne that, out of the Apostles former instruction, and exhortation.
Would you know what belief this was? We may Learn that, out of the Apostles former instruction, and exhortation.
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Beleeue in the Lord Iesus Christ. There is yet a plainer testimony then this, if any thing can be plainer, in the same book; Believe in the Lord Iesus christ. There is yet a plainer testimony then this, if any thing can be plainer, in the same book;
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where S. Luke writing the history of Crispus, and his conuersion to the faith, speaketh thus.
where S. Lycia writing the history of Crispus, and his conversion to the faith, speaks thus.
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And Crispus the cheefe ruer of the Synagogue, beleeued the Lord. The Lord, that is our Sauiour Christ had not spoken to him; And Crispus the chief ruer of the Synagogue, believed the Lord. The Lord, that is our Saviour christ had not spoken to him;
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but the Apostle Paul had taught him the doctrine of the Gospel, that he was to beleeue in Iesus Christ for saluation.
but the Apostle Paul had taught him the Doctrine of the Gospel, that he was to believe in Iesus christ for salvation.
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To this he obayed, and therefore is said to beleeue the Lord, that is, to beleeue in him.
To this he obeyed, and Therefore is said to believe the Lord, that is, to believe in him.
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When the prepositions are added, the signification of the word is more fully exprest.
When the prepositions Are added, the signification of the word is more Fully expressed.
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The most common, and vsuall (whereof wee haue very many examples in this Gospell) is In. His Disciples beleeued in him. Trusted to him,
The most Common, and usual (whereof we have very many Examples in this Gospel) is In. His Disciples believed in him. Trusted to him,
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as to the Messiah. That whosoeuer beleeues in him should not perish, but haue life euerlasting.
as to the Messiah. That whosoever believes in him should not perish, but have life everlasting.
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VVhosoeuer resteth vpon him for saluation. Almost euery Chapter affords vs the like examples; so do the other bookes, of the newe Testament, especially the Epistle to the Romans;
Whosoever rests upon him for salvation. Almost every Chapter affords us the like Examples; so do the other books, of the new Testament, especially the Epistle to the Roman;
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that I may spare time and labour, and hasten to the other preposition; which though it bee vsed more seldome, yet is most significant.
that I may spare time and labour, and hasten to the other preposition; which though it be used more seldom, yet is most significant.
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It is as much in english as vpon, or on; It was known throughout all Ioppa, and many beleeued vpon, or on him.
It is as much in english as upon, or on; It was known throughout all Joppa, and many believed upon, or on him.
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That is, many rested vpon him for Saluation. VVhat must I doe to bee saued? saith the Iaylour. Paul and Silas answered him;
That is, many rested upon him for Salvation. What must I do to be saved? Says the Jailer. Paul and Silas answered him;
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Beleeue on, or vpon the Lord Iesus Christ, and thou shalt bee saued. But no one place doth so plainely, and fully expresse the nature of this phrase,Believe on, or upon the Lord Iesus christ, and thou shalt be saved. But no one place does so plainly, and Fully express the nature of this phrase,
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as that to the Romans. Behold I lay in Syon a stumbling stone, and a rock of offence;
as that to the Romans. Behold I lay in Syon a stumbling stone, and a rock of offence;
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and euery one that beleeueth on it, shall not bee ashamed. and every one that Believeth on it, shall not be ashamed.
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Heere our Sauiour is compared to a Rocke, at which many doe stumble, not acknowledging him to bee the Messiah,
Here our Saviour is compared to a Rock, At which many do Stumble, not acknowledging him to be the Messiah,
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but seeking other meanes to saue themselues by.
but seeking other means to save themselves by.
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This Simeon foretold of our Sauiour, that hee should be an occasion of falling, to many in Israell.
This Simeon foretold of our Saviour, that he should be an occasion of falling, to many in Israel.
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But they, that shall settle themselues vpon that rocke, and renounce all other causes, and meanes, of attaining to euerlasting life, shall neuer be asham'd of that their trust in him,
But they, that shall settle themselves upon that rock, and renounce all other Causes, and means, of attaining to everlasting life, shall never be ashamed of that their trust in him,
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but shall come to the ende of their hope, euen the eternall saluation of their soules by him.
but shall come to the end of their hope, even the Eternal salvation of their Souls by him.
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So that, if any man be desirous, or willing to vnderstand, what it is to beleeue in Christ, this one place may giue him ful satisfaction;
So that, if any man be desirous, or willing to understand, what it is to believe in christ, this one place may give him full satisfaction;
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out of which (as it hath beene shewed) hee may learne, that it is nothing else,
out of which (as it hath been showed) he may Learn, that it is nothing Else,
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but to cast himselfe vpon Christ to bee iustified, and saued by him. Thevse of the worde being (as hath beene said) so diuerse;
but to cast himself upon christ to be justified, and saved by him. Thevse of the word being (as hath been said) so diverse;
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in what sense shall we take it, in this text? That we shall knowe, by vnderstanding, what it was, that Iohn laboured to perswade men to, by his preaching.
in what sense shall we take it, in this text? That we shall know, by understanding, what it was, that John laboured to persuade men to, by his preaching.
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For wee haue learned, that his witnesse beareing, was Teaching: and wee see heere, that the ende of his teaching was, Beleefe, that all men might beleeue.
For we have learned, that his witness bearing, was Teaching: and we see Here, that the end of his teaching was, Belief, that all men might believe.
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What was this beleeuing? Onely an aslenting to the truth of that, which they heard Iohn deliuer? If that had beene all,
What was this believing? Only an aslenting to the truth of that, which they herd John deliver? If that had been all,
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surely hee would neuer haue taken so much paines, and spent so much time, in exhorting all men, to consider their owne estate,
surely he would never have taken so much pains, and spent so much time, in exhorting all men, to Consider their own estate,
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and in convincing them of sinne, that they might finde, in what neede they stood of deliuerance by the Messiah. But that I may make as short,
and in convincing them of sin, that they might find, in what need they stood of deliverance by the Messiah. But that I may make as short,
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as I can, wee may fetch the aunswere to this doubt from the Apostle Paul: who thus describes the office,
as I can, we may fetch the answer to this doubt from the Apostle Paul: who thus describes the office,
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and doctrine of Iohn the Baptist. Iohn verely baptized with the baptisme of repentance (saith the Apostle) saying vnto the people, that they should beleeue in him which should come after him, that is, in Christ Iesus.
and Doctrine of John the Baptist. John verily baptised with the Baptism of Repentance (Says the Apostle) saying unto the people, that they should believe in him which should come After him, that is, in christ Iesus.
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So then, whereas our Euangelist tells vs, that the ende of Iohns comming was, that all men shoulde beleeue, hee giues vs to vnderstand, that hee taught men the mystery of redemption by Christ (though not so distinctly as it was afterwarde deliuered) with a purpose,
So then, whereas our Evangelist tells us, that the end of Iohns coming was, that all men should believe, he gives us to understand, that he taught men the mystery of redemption by christ (though not so distinctly as it was afterward Delivered) with a purpose,
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and desire, that they shoulde take our Sauiour CHRIST for the Messiah, and rest vpon him, that their sinnes might bee taken away.
and desire, that they should take our Saviour CHRIST for the Messiah, and rest upon him, that their Sins might be taken away.
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Beholde (saith hee) the lambe of God that taketh away the sin of the world. Behold (Says he) the lamb of God that Takes away the since of the world.
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It is true, that beleeuing properly signifieth no more, but giuing credit, or assenting to the truth;
It is true, that believing properly signifies no more, but giving credit, or assenting to the truth;
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but seeing wee finde the ende of Iohns preaching to reach farder then so, wee must needs hold that the other degrees of beleeuing are implied in this one and first step to faith, by which we are iustified.
but seeing we find the end of Iohns preaching to reach farther then so, we must needs hold that the other Degrees of believing Are implied in this one and First step to faith, by which we Are justified.
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The like we are to conceiue of the word, wheresoeuer in the new Testament wee finde that ascribed to beleeuing, which cannot be attain'd to, but by faith in Christ.
The like we Are to conceive of the word, wheresoever in the new Testament we find that ascribed to believing, which cannot be attained to, but by faith in christ.
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I wil indeavor to make this plaine by an example or two. He that beleeueth, & is baptized, shallbe saued.
I will endeavour to make this plain by an Exampl or two. He that Believeth, & is baptised, shall saved.
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What is meant here, by beleeuing? Nothing, but assenting to that, which the Apostles taught, in regard of the truth thereof? But that cannot bring saluation to any man;
What is meant Here, by believing? Nothing, but assenting to that, which the Apostles taught, in regard of the truth thereof? But that cannot bring salvation to any man;
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which is not to be obtain'd, without resting vpon Christ for iustification.
which is not to be obtained, without resting upon christ for justification.
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Therefore to beleeue, in that text of Mark, is as much as, to beleeue in Christ,
Therefore to believe, in that text of Mark, is as much as, to believe in christ,
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or to rely vpō Christ for saluation.
or to rely upon christ for salvation.
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Dost thou beleeue in the Sonne of God? saith our Sauiour to the man, whome hee had before restored to his sight.
Dost thou believe in the Son of God? Says our Saviour to the man, whom he had before restored to his sighed.
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He answered and said, Who is hee Lord, that I may beleeue in him? And Iesus said, Both thou hast seene him & he it is that talketh with thee. He answered and said, Who is he Lord, that I may believe in him? And Iesus said, Both thou hast seen him & he it is that talketh with thee.
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Then he said Lord I beleeue. What did he beleeue? That Christ was the Son of God.Then he said Lord I believe. What did he believe? That christ was the Son of God.
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Was that all? Our Sauiour asked him, if hee did beleeue in the Sonne of God.
Was that all? Our Saviour asked him, if he did believe in the Son of God.
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Had it beene sufficient for him to professe, that he beleeued him to be the Sonne of God? No sure.
Had it been sufficient for him to profess, that he believed him to be the Son of God? No sure.
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But it behoued him for the answering of the question, to affirme that he beleeued in him.
But it behooved him for the answering of the question, to affirm that he believed in him.
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It is needlesse to heape vp any more examples;
It is needless to heap up any more Examples;
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These fewe may serue to teach vs, that beleeuing is sometimes put, for beleeuing in Christ. If it please you to take a view of other places of the same kind, I doubt not,
These few may serve to teach us, that believing is sometime put, for believing in christ. If it please you to take a view of other places of the same kind, I doubt not,
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but you will bee confirmed in the truth of this obseruation.
but you will be confirmed in the truth of this observation.
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The ende then of Iohns bearing witnesse was, that all men through him might beleeue in Iesus Christ to saluation.
The end then of Iohns bearing witness was, that all men through him might believe in Iesus christ to salvation.
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There is yet an other doubt, who it is, that the Euangelist meanes by Him, through him. Through whome? For the word in the Greeke may agree either to Iohn the witnesse,
There is yet an other doubt, who it is, that the Evangelist means by Him, through him. Through whom? For the word in the Greek may agree either to John the witness,
pc-acp vbz av dt j-jn n1, r-crq pn31 vbz, cst dt np1 vvz p-acp pno31, p-acp pno31. p-acp ro-crq? p-acp dt n1 p-acp dt jp vmb vvi av-d pc-acp np1 dt n1,
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or to the light, whereof hee beares witnesse: though in our English there is a plaine difference;
or to the Light, whereof he bears witness: though in our English there is a plain difference;
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because if we would haue it vnderstood of Iohn, wee must translate the word, as we do, Him: but if we referre it to the light, we must say It, that all men by it might beleeue.
Because if we would have it understood of John, we must translate the word, as we do, Him: but if we refer it to the Light, we must say It, that all men by it might believe.
c-acp cs pns12 vmd vhi pn31 vvn pp-f np1, pns12 vmb vvi dt n1, c-acp pns12 vdb, pno31: cc-acp cs pns12 vvb pn31 p-acp dt n1, pns12 vmb vvi pn31, cst d n2 p-acp pn31 vmd vvi.
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Let vs see now to whether of the 2 the worde must belong. By light (as it is apparant) our Sauiour Christ is signified:
Let us see now to whither of the 2 the word must belong. By Light (as it is apparent) our Saviour christ is signified:
vvb pno12 vvi av p-acp cs pp-f dt crd dt n1 vmb vvi. p-acp n1 (c-acp pn31 vbz j) po12 n1 np1 vbz vvn:
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so that if we vnderstand it of the light, the meaning is, that all men should beleeue by Christ.
so that if we understand it of the Light, the meaning is, that all men should believe by christ.
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But this is a strange kind of speech, without al warrant of example from the Scripture, concerning him.
But this is a strange kind of speech, without all warrant of Exampl from the Scripture, Concerning him.
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To beleeue Christ, To beleeue in or on Christ, are vsuall, and ordinary: but to beleeue by Christ, is a phrase with which the Scripture is not acquainted.To believe christ, To believe in or on christ, Are usual, and ordinary: but to believe by christ, is a phrase with which the Scripture is not acquainted.
pc-acp vvi np1, pc-acp vvi p-acp cc p-acp np1, vbr j, cc j: cc-acp p-acp vvb p-acp np1, vbz dt n1 p-acp r-crq dt n1 vbz xx vvn.
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And whereas some men would defend the applying of this to the light, by expounding it, that men through Christ, might beleeue in God;
And whereas Some men would defend the applying of this to the Light, by expounding it, that men through christ, might believe in God;
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they affirme that of Chr. which the Scripture neuer speaketh of him.
they affirm that of Christ which the Scripture never speaks of him.
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Where is it said of him, that he taught men to beleeue in God? Once in this Gospell, hee mentions beleeuing in God;
Where is it said of him, that he taught men to believe in God? Once in this Gospel, he mentions believing in God;
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but as a thing, to which they needed no instruction of his; because they did already performe that duty.
but as a thing, to which they needed no instruction of his; Because they did already perform that duty.
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Ye belieue in God (saith hee) Beleeue also in mee: I deny not, that the Iewes needed to be taught by our Sauiour, You believe in God (Says he) Believe also in me: I deny not, that the Iewes needed to be taught by our Saviour,
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how they ought to belieue in God;
how they ought to believe in God;
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but I cānot see why we should imagin, that the Euangelist woulde, in this place, speake of such a point,
but I cannot see why we should imagine, that the Evangelist would, in this place, speak of such a point,
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as he no where toucheth, in any other part of his Gospell. It is best therefore to translate, as we read it;
as he no where touches, in any other part of his Gospel. It is best Therefore to translate, as we read it;
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and to vnderstand it, not of Christ, but of Iohn: who was sent to beare witnesse of the light, to assure the Iewes, that Iesus was he, by whom they were to receiue life, and light;
and to understand it, not of christ, but of John: who was sent to bear witness of the Light, to assure the Iewes, that Iesus was he, by whom they were to receive life, and Light;
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that they being thus instructed, and perswaded by him, might beleeue in Christ, to the obtaining of euerlasting life:
that they being thus instructed, and persuaded by him, might believe in christ, to the obtaining of everlasting life:
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and this was the ende of Iohns ministery.
and this was the end of Iohns Ministry.
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For the farder commēdation wherof, some alleage the generality of it, that it belongd to all, Iewes,
For the farther commendation whereof, Some allege the generality of it, that it belonged to all, Iewes,
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& Gentils, one, and other, without exception, as the words (they say) manifestly proue;
& Gentiles, one, and other, without exception, as the words (they say) manifestly prove;
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that all men through him might beleeue. that all men through him might believe.
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It is not my desire, nor purpose, to speak any thing, that may darken the glory of so honorable a calling, as Iohns was:
It is not my desire, nor purpose, to speak any thing, that may darken the glory of so honourable a calling, as Iohns was:
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as it might, and (I hope) did appeare, when I handled the point of his witnes-bearing.
as it might, and (I hope) did appear, when I handled the point of his Witnessbearing.
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But But I am now to seeke out the meaning of that, which our Euangelist heere reporteth, not to apply my selfe to set forth the largenesse of Iohns commission,
But But I am now to seek out the meaning of that, which our Evangelist Here Reporteth, not to apply my self to Set forth the largeness of Iohns commission,
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or the excellency of his office.
or the excellency of his office.
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The question is, how far these wordes, All men, are to be stretcht, according to the true intent, and meaning of the Euangelist.
The question is, how Far these words, All men, Are to be stretched, according to the true intent, and meaning of the Evangelist.
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What needs any question of this matter? saith one. The Euangelist hath spoken plaine enough.
What needs any question of this matter? Says one. The Evangelist hath spoken plain enough.
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Let the wordes haue their full course, and restraine not that to some, which is imparted to all.
Let the words have their full course, and restrain not that to Some, which is imparted to all.
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If the like speeches were alwaies in Scripture of as large extent, in the holy Ghosts meaning,
If the like Speeches were always in Scripture of as large extent, in the holy Ghosts meaning,
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as they are in their owne nature;
as they Are in their own nature;
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there might be no question made, but that in this place they were so to be taken.
there might be no question made, but that in this place they were so to be taken.
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But who is ignorant, that often times in Scripture, the generall sense of the worde must bee limitted to some particulars? For example, in this very case, concerning the ministery of Iohn; Saint Mathew saith, That, All Iudea and all the Region about Iordan went out to him:
But who is ignorant, that often times in Scripture, the general sense of the word must be limited to Some particulars? For Exampl, in this very case, Concerning the Ministry of John; Saint Matthew Says, That, All Iudea and all the Region about Iordan went out to him:
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VVho is so vnreasonable, as to expound this All, of all men, woemen, and children? Yea who dare avouch it of all men, Who is so unreasonable, as to expound this All, of all men, women, and children? Yea who Dare avouch it of all men,
r-crq vbz av j, c-acp pc-acp vvi d d, pp-f d n2, n2, cc n2? uh q-crq vvb vvi pn31 pp-f d n2,
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or precisely of the greater part? The holy Ghost followeth the ordinary custome of mens daily speech, who, to signifie a great number, are wont to say All: Such is that common phrase, All men, or all the world knowes it.
or precisely of the greater part? The holy Ghost follows the ordinary custom of men's daily speech, who, to signify a great number, Are wont to say All: Such is that Common phrase, All men, or all the world knows it.
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And of the same kind is that in the Gospell, though not so large;
And of the same kind is that in the Gospel, though not so large;
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All holde Iohn as a Prophet, and yet there might be many, that perhaps had scarsly heard of him: All hold John as a Prophet, and yet there might be many, that perhaps had scarcely herd of him:
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but (generally) hee was taken to be a Prophet.
but (generally) he was taken to be a Prophet.
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Shall I alleage a straunger kind of speech, for proofe of that, I haue affirmed? As in Adam all men dy;
Shall I allege a stranger kind of speech, for proof of that, I have affirmed? As in Adam all men die;
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So in Christ shall all bee made aliue. Here is the very same worde twice vsed, and yet diuersly. So in christ shall all be made alive. Here is the very same word twice used, and yet diversely.
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All, in the first part of the verse, signifies euery man, woman, and child, that came from Adam by naturall propagation.All, in the First part of the verse, signifies every man, woman, and child, that Come from Adam by natural propagation.
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But in the later part it is restrained to certaine men, as the next verse makes it plaine:
But in the later part it is restrained to certain men, as the next verse makes it plain:
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But euery man in his order: The first fruites is Christs, afterward they that are Christs. But every man in his order: The First fruits is Christ, afterwards they that Are Christ.
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Those All are no more, but such, as are Christs. For none, but they, are made aliue in Christ;
Those All Are no more, but such, as Are Christ. For none, but they, Are made alive in christ;
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that is, as members of his body, whereof he is the head.
that is, as members of his body, whereof he is the head.
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If you presse mee with the opposition betwixt Adam, and Christ, to conclude from thence, that All must bee as generall in the later clause, as in the former;
If you press me with the opposition betwixt Adam, and christ, to conclude from thence, that All must be as general in the later clause, as in the former;
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first we haue heard the Apostles limitation, They, that are Christs: Secondly, consider the similitude of the first fruites, which sanctifie none, but their owne lumpe:
First we have herd the Apostles limitation, They, that Are Christ: Secondly, Consider the similitude of the First fruits, which sanctify none, but their own lump:
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and the wicked are not one lumpe with Christ; no more, then they are part of his body.
and the wicked Are not one lump with christ; no more, then they Are part of his body.
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Lastly, conceiue also the reason of this diuersity, and the opposition will stand, for all this restraint. In Adam all men dy:
Lastly, conceive also the reason of this diversity, and the opposition will stand, for all this restraint. In Adam all men die:
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simply all men, not one excepted, of any age, sex, or condition. Why so? Because euery man, woman, and child was in Adam, when hee sinned,
simply all men, not one excepted, of any age, sex, or condition. Why so? Because every man, woman, and child was in Adam, when he sinned,
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and is naturally descended from Adam. Shall all men in like sort be made aliue in Christ? Not simply all;
and is naturally descended from Adam. Shall all men in like sort be made alive in christ? Not simply all;
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because all are not Christs, as all were Adams; yet is there a fit comparison of contraries.
Because all Are not Christ, as all were Adams; yet is there a fit comparison of contraries.
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For as all Adams dy in Adam; So all Christs liue in Christ.
For as all Adams die in Adam; So all Christ live in christ.
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Seeing it is so cleere, that the word All, neither must, nor may alwaies be extended to the vttermost of the proper signification thereof, I trust no man wil rashly condemne me,
Seeing it is so clear, that the word All, neither must, nor may always be extended to the uttermost of the proper signification thereof, I trust no man will rashly condemn me,
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If I make inquity, whether it be so generall, in this place, or no, VVould you knowe why I doubt? You haue heard the generall reason thereof;
If I make Iniquity, whither it be so general, in this place, or no, Would you know why I doubt? You have herd the general reason thereof;
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I will come to some particulars.
I will come to Some particulars.
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Frst there is no remedy, but it must be some what restrained, because there were many thousands, in the worlde, that could not possibly come to any knowledge of Iohn, or his testimony.
First there is no remedy, but it must be Some what restrained, Because there were many thousands, in the world, that could not possibly come to any knowledge of John, or his testimony.
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Yea I may truly, and therefore boldly say, that the hundreth part of men liuing,
Yea I may truly, and Therefore boldly say, that the Hundredth part of men living,
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when Iohn preached, coulde not by any ordinary meanes, so much as haue the least inkling of any such matter.
when John preached, could not by any ordinary means, so much as have the least inkling of any such matter.
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The time of his ministery exceeded not the compasse of 3 yeeres;
The time of his Ministry exceeded not the compass of 3 Years;
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he trauailed not as the Apostles did afterward, from Country to Country, but keept himselfe within the bounds of the lande, that God bestowed vpon the Iewes,
he travailed not as the Apostles did afterwards, from Country to Country, but kept himself within the bounds of the land, that God bestowed upon the Iewes,
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and there only imployed himself How then should al mē in the world take knowledge of his doctrine? And how straungely did hee carry himselfe, in the discharge of his duty,
and there only employed himself How then should all men in the world take knowledge of his Doctrine? And how strangely did he carry himself, in the discharge of his duty,
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if being sent to al men, wheresoeuer, he kept continually in the Country, where hee was borne,
if being sent to all men, wheresoever, he kept continually in the Country, where he was born,
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and bred? Secondly, the prophecies concerning Iohn, are peculiar to the Iews, and no mention in them of any other people.
and bred? Secondly, the prophecies Concerning John, Are peculiar to the Iews, and no mention in them of any other people.
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Comfort yee my people; Speake comfortably to Ierusalem. A voice crieth in the wildernesse. Comfort ye my people; Speak comfortably to Ierusalem. A voice cries in the Wilderness.
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There was his ordinary aboade, till the time came (saith Saint Luke) that hee should shewe himselfe to Israell.
There was his ordinary abode, till the time Come (Says Faint Lycia) that he should show himself to Israel.
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To whome dooth Malachy prophecy of his comming, but only to the Iewes, without any mention of the Gentiles;
To whom doth Malachy prophecy of his coming, but only to the Iewes, without any mention of the Gentiles;
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which yet is not omitted, where that, which is prophecied of, belongs vnto them? Behold I will send you the Prophet Eliah &c. And he shall turne the hearts of the Fathers to the children.
which yet is not omitted, where that, which is prophesied of, belongs unto them? Behold I will send you the Prophet Elijah etc. And he shall turn the hearts of the Father's to the children.
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Of what fathers, to what children? Is it not manifest, that this is proper to the Iewes? Many of the children of Israell (saith the Angel to Zachary) shall he turne to their Lord God.
Of what Father's, to what children? Is it not manifest, that this is proper to the Iewes? Many of the children of Israel (Says the Angel to Zachary) shall he turn to their Lord God.
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And hee confirmes his speech by that testimony of Malachy. Can you shew mee the like warrant or any at all, concerning his conuerting of the Gentiles? I doe not say, that there was neuer a one of the heathen, proselyte,
And he confirms his speech by that testimony of Malachy. Can you show me the like warrant or any At all, Concerning his converting of the Gentiles? I do not say, that there was never a one of the heathen, proselyte,
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or other, that had the vse, and benefit of the Baptists ministery;
or other, that had the use, and benefit of the Baptists Ministry;
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but this was extraordinary, & by an especial mercy of God to those men, not by the generall intendement of the Lorde to all the Gentiles.
but this was extraordinary, & by an especial mercy of God to those men, not by the general intendment of the Lord to all the Gentiles.
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Thirdly we must remember, that the ministery of Christ himselfe, was confined to the land of Iury,
Thirdly we must Remember, that the Ministry of christ himself, was confined to the land of Jury,
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and not suffered to be common to all the world. Therefore is hee called the minister of the circumcisiō; & his office therin describ'd;
and not suffered to be Common to all the world. Therefore is he called the minister of the circumcision; & his office therein described;
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for the truth of God to confirme the promise to the fathers. for the truth of God to confirm the promise to the Father's.
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And accordingly he professed, that hee was not sent, but to the lost sheepe of the house of Israell.
And accordingly he professed, that he was not sent, but to the lost sheep of the house of Israel.
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Not as if the benefit of his mediation, and redemption, were not cōmon to the Iewes, and Gentiles;
Not as if the benefit of his mediation, and redemption, were not Common to the Iewes, and Gentiles;
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but for that his ministerie, in his owne person, was appointed only for the Israelits howsoeuer some one of the heathen, heere and there, might lay hold on him, to saluation, being conuerted by his preaching.
but for that his Ministry, in his own person, was appointed only for the Israelites howsoever Some one of the heathen, Here and there, might lay hold on him, to salvation, being converted by his preaching.
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Iohn then, who was to prepare the way for the Messiahs person, had his commission accordingly, not for all the worlde, but for the Iewes only.John then, who was to prepare the Way for the Messiahs person, had his commission accordingly, not for all the world, but for the Iewes only.
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I might add many other proofs to the same purpose, but these few are sufficient;
I might add many other proofs to the same purpose, but these few Are sufficient;
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both to shewe their misvnderstanding of this place, who would build the doctrin of vniuersall grace vpon it,
both to show their misunderstanding of this place, who would built the Doctrine of universal grace upon it,
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and to direct vs, to the true meaning of the holy Ghost therein.
and to Direct us, to the true meaning of the holy Ghost therein.
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For the matter it selfe, whether God haue made no difference, touching election to everlasting life, betwixt one man,
For the matter it self, whither God have made no difference, touching election to everlasting life, betwixt one man,
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and an other, but haue equally ordained all men therevnto or no, I will not, nor may, vpon this occasion, dispute;
and an other, but have equally ordained all men thereunto or no, I will not, nor may, upon this occasion, dispute;
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only it was necessary for me, to put you in mind that no such doctrine can be gathered out of this place. The reason thereof is double;
only it was necessary for me, to put you in mind that no such Doctrine can be gathered out of this place. The reason thereof is double;
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as well because the ministery of Iohn, is not appointed by God for the instruction of euery particular man in the worlde:
as well Because the Ministry of John, is not appointed by God for the instruction of every particular man in the world:
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as also for that it is one thinge to say, God affoordes all men the meanes of saluation (supposing that to be true, which I am out of doubt no man can proue) & another thing to affirme, that God intends the saluation of euery •euerall man whatsoeuer.
as also for that it is one thing to say, God affords all men the means of salvation (supposing that to be true, which I am out of doubt no man can prove) & Another thing to affirm, that God intends the salvation of every •euerall man whatsoever.
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But of this enough for the present. It remains, that I deliuer the true meaning of these words;
But of this enough for the present. It remains, that I deliver the true meaning of these words;
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All men: which (as I haue prou'd) must bee particularly vnderstood of the Iewes.All men: which (as I have proved) must be particularly understood of the Iewes.
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This being granted, there ariseth yet an other question; whether vnder this All, euery one of the Iewes be comprised, or no.
This being granted, there arises yet an other question; whither under this All, every one of the Iewes be comprised, or no.
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But me thinks this point should be out of questiō;
But me thinks this point should be out of question;
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because many of the Iews, were at that time scattered abroad in diuers Countries, so that they could neither come to Iohn, to receiue the word,
Because many of the Iews, were At that time scattered abroad in diverse Countries, so that they could neither come to John, to receive the word,
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& baptisme by his ministry, nor could haue any such knowledge of that, he taught, as that by it, they might be brought to belieue in Iesus Christ for saluation.
& Baptism by his Ministry, nor could have any such knowledge of that, he taught, as that by it, they might be brought to believe in Iesus christ for salvation.
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Some men therefore haue thought it most fit to ty this •enerall word to all the elect, amongst the Iews;
some men Therefore have Thought it most fit to ty this •enerall word to all the elect, among the Iews;
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as if the Euangelist had intēded to teach vs, that the end of Iohns sending was, that al those Iews, whom God had ordained to euerlasting life, might belieue.
as if the Evangelist had intended to teach us, that the end of Iohns sending was, that all those Iews, whom God had ordained to everlasting life, might believe.
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And surely if it were the purpose of the holy Ghost, to reueal vnto vs the secret counsa•l of God, concerning the saluation of some certaine men, there can be no doubt,
And surely if it were the purpose of the holy Ghost, to reveal unto us the secret counsa•l of God, Concerning the salvation of Some certain men, there can be no doubt,
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but the elect only are signified.
but the elect only Are signified.
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But this (giue me leaue to speake plainl• what I think, without preiudice to any mans iudgemēt seems to me, not so agreeable to the Euāgelists purpose as to make the end of Iohns witnes-bearing,
But this (give me leave to speak plainl• what I think, without prejudice to any men judgement seems to me, not so agreeable to the Euamgelists purpose as to make the end of Iohns Witnessbearing,
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as general as reasonably we may.
as general as reasonably we may.
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For it is somewhat liable to exception, in the opinion of al men, that shal read,
For it is somewhat liable to exception, in the opinion of all men, that shall read,
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or heare this point, to affirme, that the Lord would haue so publike a ministery restrained to some few;
or hear this point, to affirm, that the Lord would have so public a Ministry restrained to Some few;
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if he had bard a men, saue some few, from beleeuing.
if he had barred a men, save Some few, from believing.
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Wherfore I had rather take it as in definitly spokē, without respect of these or those men, that mē might beleeue; yet stil with restrain• to the Iewes. Which in the originall may more easily bee done,
Wherefore I had rather take it as in definitely spoken, without respect of these or those men, that men might believe; yet still with restrain• to the Iewes. Which in the original may more Easily be done,
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because the word men being not exprest, we may reasonably vnderstand in place of it the Iewes.
Because the word men being not expressed, we may reasonably understand in place of it the Iewes.
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That all might beleeue: namely that all the Iewes, to whom only he was sent, might beleeue.That all might believe: namely that all the Iewes, to whom only he was sent, might believe.
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And so may we also very well, and fitly translate it, leauing out men.
And so may we also very well, and fitly translate it, leaving out men.
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What then? How shall we vnderstand the place? First we must expound it of none, but the Iewes;
What then? How shall we understand the place? First we must expound it of none, but the Iewes;
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because to them only Iohn was sent. Secondly, we must know, that it concernes them all without exception, one & other.
Because to them only John was sent. Secondly, we must know, that it concerns them all without exception, one & other.
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Thirdly, let vs remember, that heere is no thought of Gods secret election, but the ende of the ministery of Iohn propounded.
Thirdly, let us Remember, that Here is no Thought of God's secret election, but the end of the Ministry of John propounded.
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The meaning then is this, that God sent Iohn to beare witnesse, that Iesus was the light, to the end that all, to whom he was sent, might acknowledge the Messiah and rest vpon him for saluation.
The meaning then is this, that God sent John to bear witness, that Iesus was the Light, to the end that all, to whom he was sent, might acknowledge the Messiah and rest upon him for salvation.
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What? Euery one of the Iewes? I: Euery one, none excepted.
What? Every one of the Iewes? I: Every one, none excepted.
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As concerning the preaching of Iohn; had he any commission from God, to deny any man his helpe, in teaching,
As Concerning the preaching of John; had he any commission from God, to deny any man his help, in teaching,
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and baptising? Had any man charge from God, not to heare, or not to be baptised? Did the Lord with hold any mā from beleeuing,
and Baptizing? Had any man charge from God, not to hear, or not to be baptised? Did the Lord with hold any man from believing,
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or comming to baptisme? Did hee put a mislike of Iohn, and his ministery into any mans hart? Did he nourish any such conceit,
or coming to Baptism? Did he put a mislike of John, and his Ministry into any men heart? Did he nourish any such conceit,
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or incline any man to the retaining of it? It is true indeed, that Iohn was to execute his office only in Iewry,
or incline any man to the retaining of it? It is true indeed, that John was to execute his office only in Iewry,
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and not to seeke out the Iewes in the seuerall Countries, where they were dispersed. But this doth not proue, that his ministery therfore belongd not to them.
and not to seek out the Iewes in the several Countries, where they were dispersed. But this does not prove, that his Ministry Therefore belonged not to them.
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There was great reason why he should abide in those parts. There was our Sauiour to bee borne;
There was great reason why he should abide in those parts. There was our Saviour to be born;
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there to bee baptised by him; there to be showne to the people.
there to be baptised by him; there to be shown to the people.
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That was the lande, in which the people, to whō Iohn was sent, had their ordinary, and proper dwelling.
That was the land, in which the people, to whom John was sent, had their ordinary, and proper Dwelling.
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And though many were d•sperst here, and there;
And though many were d•sperst Here, and there;
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yet this was the generall rendez-vous, to which all were to resort, for the worship of God,
yet this was the general rendezvous, to which all were to resort, for the worship of God,
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& the expectatiō of the Messiah. If their worldly affairs, & occasions held thēir other places that they •āe no• to heare Iohn preach, ve• was Iohns ministery, in respect of the common end therof,
& the expectation of the Messiah. If their worldly affairs, & occasions held thenir other places that they •ane no• to hear John preach, ve• was Iohns Ministry, in respect of the Common end thereof,
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as free for them, as for any other of the Iews whatsoeuer, that they might haue beleeued.
as free for them, as for any other of the Iews whatsoever, that they might have believed.
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And shall any of them, that haue perisht, through their own default, or shal any Proctor for them open his mouth, to blame the iustice,
And shall any of them, that have perished, through their own default, or shall any Proctor for them open his Mouth, to blame the Justice,
cc vmb d pp-f pno32, cst vhb vvn, p-acp po32 d n1, cc vmb d n1 p-acp pno32 vvi po31 n1, pc-acp vvi dt n1,
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or deny the mercy of God, in prouiding for their saluation? What dost thou climing vp to heauen,
or deny the mercy of God, in providing for their salvation? What dost thou climbing up to heaven,
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and prying into the hidden counsaile of God, to accuse him, or excuse them? Iohn was sent to beare witnesse, that all men might beleeue.
and prying into the hidden counsel of God, to accuse him, or excuse them? John was sent to bear witness, that all men might believe.
cc vvg p-acp dt j-vvn n1 pp-f np1, pc-acp vvi pno31, cc vvi pno32? np1 vbds vvn pc-acp vvi n1, cst d n2 vmd vvi.
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Did he not accordingly, shew himselfe to all, that would see him? Did he forbid,
Did he not accordingly, show himself to all, that would see him? Did he forbid,
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or discourage any man from hearing? If at any time he seem'd to driue men, from him, it was to driue them to Christ.
or discourage any man from hearing? If At any time he seemed to driven men, from him, it was to driven them to christ.
cc vvi d n1 p-acp vvg? cs p-acp d n1 pns31 vvd pc-acp vvi n2, p-acp pno31, pn31 vbds pc-acp vvi pno32 p-acp np1.
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I graunt, he was meane in his apparell, homely in his diet, solitary in his conuersation, sharpe in his reproofes.
I grant, he was mean in his apparel, homely in his diet, solitary in his Conversation, sharp in his reproofs.
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But he was faithfull, and painefull in his ministery. Though hee rebuked many, that came to his baptisme;
But he was faithful, and painful in his Ministry. Though he rebuked many, that Come to his Baptism;
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yet the refused none, that confest their sinnes. It was not his purpose to with-hold baptisme from any man;
yet the refused none, that confessed their Sins. It was not his purpose to withhold Baptism from any man;
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but to prepare all men, that they might bee fit receiuers of it.
but to prepare all men, that they might be fit Receivers of it.
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But what spend I time, in defending of Iohn? These mens quarrell is not to him, but to God. Alas poore wretches!
But what spend I time, in defending of John? These men's quarrel is not to him, but to God. Alas poor wretches!
p-acp q-crq vvb pns11 n1, p-acp vvg pp-f np1? d ng2 n1 vbz xx p-acp pno31, cc-acp p-acp np1. uh j n2!
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Whome do they prouoke? How will they be able to maintaine their quarrell? Nay rather:
Whom do they provoke? How will they be able to maintain their quarrel? Nay rather:
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O desperat miscreants! O prophane blasphemers!Oh desperate miscreants! Oh profane blasphemers!
uh j n2! uh j n2!
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Was God in fault, that they beleeu'd not? Did he not promise them often, that the Messiah shoulde come? Did he not send his Angel,
Was God in fault, that they believed not? Did he not promise them often, that the Messiah should come? Did he not send his Angel,
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euen Gabriell, to foretell the precise time of his comming? Did hee not prouide, that Iohn should preach vnto them, That hee might turne the hearts of the fathers to the children,
even Gabriel, to foretell the precise time of his coming? Did he not provide, that John should preach unto them, That he might turn the hearts of the Father's to the children,
av np1, pc-acp vvi dt j n1 pp-f po31 n-vvg? vdd pns31 xx vvi, cst np1 vmd vvi p-acp pno32, cst pns31 vmd vvb dt n2 pp-f dt n2 p-acp dt n2,
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and the hearts of the children to the fathers, least he should come, and smite the earth with cursing? And,and the hearts of the children to the Father's, lest he should come, and smite the earth with cursing? And,
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as if all this had beene a small matter, did hee not take order, that his promises should be left in writing, to the ende that all men might know them? Where was the fault now, that these things were not knowne,
as if all this had been a small matter, did he not take order, that his promises should be left in writing, to the end that all men might know them? Where was the fault now, that these things were not known,
c-acp cs d d vhd vbn dt j n1, vdd pns31 xx vvi n1, cst po31 n2 vmd vbi vvn p-acp vvg, p-acp dt n1 cst d n2 vmd vvi pno32? q-crq vbds dt n1 av, cst d n2 vbdr xx vvn,
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and beleeued? Many of them could not read these prophecies. But God had made euerie one of them capable of skill to read.
and believed? Many of them could not read these prophecies. But God had made every one of them capable of skill to read.
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If their parents neglected the meanes, or if themselues reguarded not the knowledge, shall God beare the blame of their sinne,
If their Parents neglected the means, or if themselves regarded not the knowledge, shall God bear the blame of their sin,
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and folly? Will you except against the hardnesse of the points, as they are deliuered, in the prophecies of the olde Testament? Nay, rather condemne the hardnesse of their hearts, that would not vnderstand that, which (as for those times) was plainly, and manifestly taught.
and folly? Will you except against the hardness of the points, as they Are Delivered, in the prophecies of the old Testament? Nay, rather condemn the hardness of their hearts, that would not understand that, which (as for those times) was plainly, and manifestly taught.
cc n1? n1 pn22 vvi p-acp dt n1 pp-f dt n2, c-acp pns32 vbr vvn, p-acp dt n2 pp-f dt j n1? uh-x, av-c vvb dt n1 pp-f po32 n2, cst vmd xx vvi cst, r-crq (c-acp p-acp d n2) vbds av-j, cc av-j vvn.
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There was none so simple, or ignorant amongst them, but he had heard of the Messiah.
There was none so simple, or ignorant among them, but he had herd of the Messiah.
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None almost so carelesse, but lookt for his comming. None so desperate, but hoped for some good by his comming.
None almost so careless, but looked for his coming. None so desperate, but hoped for Some good by his coming.
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Why then did they refuse him? Refuse him said I? Nay;
Why then did they refuse him? Refuse him said I? Nay;
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why did they denie him, disgrace him, hate him, persecute him, murther him? Because they knewe him not.
why did they deny him, disgrace him, hate him, persecute him, murder him? Because they knew him not.
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Did they not know him? But they might haue done, if they had beleeued Moses, and the rest of the Prophets, that testified of him. But let all them goe.
Did they not know him? But they might have done, if they had believed Moses, and the rest of the prophets, that testified of him. But let all them go.
vdd pns32 xx vvi pno31? p-acp pns32 vmd vhi vdn, cs pns32 vhd vvn np1, cc dt n1 pp-f dt n2, cst vvd pp-f pno31. cc-acp vvb d pno32 vvb.
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Admitte they had giuen no tokens, by which the Messiah, when hee should come, might be knowne.
Admit they had given no tokens, by which the Messiah, when he should come, might be known.
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I will vrge none, but Iohn Baptists testimony; or rather I will not vrge it, but name it.
I will urge none, but John Baptists testimony; or rather I will not urge it, but name it.
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Iohn is sent to them, as it is generally knowne amongst them, after an extraordinarie manner;John is sent to them, as it is generally known among them, After an extraordinary manner;
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his father, and mother being very olde, and she all her life time time verie barren.
his father, and mother being very old, and she all her life time time very barren.
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An Angell brings his father a message from God, that his wife should conceiue, and appoints him to call the child Iohn. The father makes doubt of this promise, is threatned, and stricken with dumbnesse thereupon;
an Angel brings his father a message from God, that his wife should conceive, and appoints him to call the child John. The father makes doubt of this promise, is threatened, and stricken with dumbness thereupon;
dt n1 vvz po31 n1 dt n1 p-acp np1, cst po31 n1 vmd vvi, cc vvz pno31 pc-acp vvi dt n1 np1. dt n1 vvz n1 pp-f d n1, vbz vvn, cc vvn p-acp n1 av;
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which (according to the Angels threatning) continues, till the child be born.
which (according to the Angels threatening) continues, till the child be born.
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The eight day after, when hee is to bee circumcised, the mother names him Iohn: the kindred except against it,
The eight day After, when he is to be circumcised, the mother names him John: the kindred except against it,
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because none of their Auncestors, or stocke haue beene so called. His fathers opinion is required.
Because none of their Ancestors, or stock have been so called. His Father's opinion is required.
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Hee makes signes for a payre of writing Tables, and confirmes his wiues direction, by his consent thus written, His name is Iohn. Presently hereupon, his mouth is opened, and his tongue loosed;
He makes Signs for a pair of writing Tables, and confirms his wives direction, by his consent thus written, His name is John. Presently hereupon, his Mouth is opened, and his tongue loosed;
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and by the spirit of prophecy, hee breakes out into a psalme of prayse, and thankesgiuing to God.
and by the Spirit of prophecy, he breaks out into a psalm of praise, and thanksgiving to God.
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These things are noysed all about those parts, and there is great muttering among the people, with wonder at the child, what manner of man hee will prooue.
These things Are noised all about those parts, and there is great muttering among the people, with wonder At the child, what manner of man he will prove.
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To increase this admiration, the course of this childes life is yet more extraordinarie;
To increase this admiration, the course of this child's life is yet more extraordinary;
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hee withdrawes himself from the company of men, and liues in the wildernesse, many yeares together:
he withdraws himself from the company of men, and lives in the Wilderness, many Years together:
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at the last, about the thirteth yeare of his age, as it were, vpon a sodayne, He comes into all the Coasts about Iordan preaching the baptisme of repentāc for the remission of sins.
At the last, about the Thirsteth year of his age, as it were, upon a sudden, He comes into all the Coasts about Iordan preaching the Baptism of Repentance for the remission of Sins.
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In a short time, his fame growes s• great, that the Rulers of the Iewes, are halfe of opinio• that he is the Messiah;
In a short time, his fame grows s• great, that the Rulers of the Iewes, Are half of opinio• that he is the Messiah;
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yea there wanted nothing, bu• his owne word, to make him beso acknowledged. He• cleares it, and sayes plainely, I am not the Christ.
yea there wanted nothing, bu• his own word, to make him beso acknowledged. He• clears it, and Says plainly, I am not the christ.
uh a-acp vvd pix, n1 po31 d n1, pc-acp vvi pno31 fw-es vvn. np1 vvz pn31, cc vvz av-j, pns11 vbm xx dt np1.
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No many dayes after this message, euen the next day while these thinges were fresh in memorie, hee tell them directly that Iesus, whome also hee shewes them being now present with him, is the Messiah, after whom they inqure.
No many days After this message, even the next day while these things were fresh in memory, he tell them directly that Iesus, whom also he shows them being now present with him, is the Messiah, After whom they inqure.
av-dx d n2 p-acp d n1, av-j dt ord n1 cs d n2 vbdr j p-acp n1, pns31 vvb pno32 av-j cst np1, r-crq av pns31 vvz pno32 vbg av j p-acp pno31, vbz dt np1, p-acp ro-crq pns32 vvb.
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Consider now I beseech you, a little, the strange, and wilfull blindnesse of this people.
Consider now I beseech you, a little, the strange, and wilful blindness of this people.
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Iohn the Baptist was a man, in that credit, and fauour with them, that hee might haue beene taken for the Messiah,John the Baptist was a man, in that credit, and favour with them, that he might have been taken for the Messiah,
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if hee would haue taken the office vpon him. Hee tels them, he is not the man;
if he would have taken the office upon him. He tells them, he is not the man;
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he assures them vpon his reputation, that Iesus is hee:
he assures them upon his reputation, that Iesus is he:
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to whome hee doth so much submit•e himselfe that hee holdes not himselfe worthy to vntie his shooe.
to whom he does so much submit•e himself that he holds not himself worthy to untie his shoe.
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Tell mee nowe, and speake boldely, so thou wilt speake reasonably, whosoeuer thou art, what canst thou saye against the Lorde in this case? Deuise a more likely meanes,
Tell me now, and speak boldly, so thou wilt speak reasonably, whosoever thou art, what Canst thou say against the Lord in this case? Devise a more likely means,
vvb pno11 av, cc vvi av-j, av pns21 vm2 vvi av-j, r-crq pns21 vb2r, q-crq vm2 pns21 vvi p-acp dt n1 p-acp d n1? n1 dt av-dc j n2,
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if thou ca•st, to perswad• them by.
if thou ca•st, to perswad• them by.
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Doth Iohn want authoritie, to moue them? All men held Iohn for a Prophet. Lackes hee credite with them,
Does John want Authority, to move them? All men held John for a Prophet. Lacks he credit with them,
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or fauour? The Scribes, and Pharises durst not so much as denie, that his ministerie was from God, for feare of the people.
or favour? The Scribes, and Pharisees durst not so much as deny, that his Ministry was from God, for Fear of the people.
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Perhappes his austeritie in his priuate carriage, and publike preaching, made them growe into some mislike of him. Nothing lesse.
Perhaps his austerity in his private carriage, and public preaching, made them grow into Some mislike of him. Nothing less.
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They flockt after him by heapes.
They flocked After him by heaps.
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But they might suspect, that it was a sette match, betwixt Christ, and him, for the aduantage of them both.
But they might suspect, that it was a Set match, betwixt christ, and him, for the advantage of them both.
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They were perswaded of his sinceritie, they hearde his profession, that hee knew not him, to bee the Messiah,
They were persuaded of his sincerity, they heard his profession, that he knew not him, to be the Messiah,
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but by the signe, that God himselfe had giuen him: They had seene the education of them both, in diuers places, and courses of life.
but by the Signen, that God himself had given him: They had seen the education of them both, in diverse places, and courses of life.
cc-acp p-acp dt n1, cst np1 px31 vhd vvn pno31: pns32 vhd vvn dt n1 pp-f pno32 d, p-acp j n2, cc n2 pp-f n1.
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What should I say? I am euen amazed to thinke vpon so rare, and incredible, shall I cal it, ignorance,
What should I say? I am even amazed to think upon so rare, and incredible, shall I call it, ignorance,
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or obstinacie? Let me repeat the matter in a word or two, that you may be Iudges,
or obstinacy? Let me repeat the matter in a word or two, that you may be Judges,
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whether I haue cause to be astonied, or no.
whither I have cause to be astonished, or no.
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A people liuing vpon the hope of the Messiah, seating their happinesse in deliuerance by him, hearkning, prying.
A people living upon the hope of the Messiah, seating their happiness in deliverance by him, Harkening, prying.
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5059
gaping after his comming (hauing him shewed to them, by one, whom they iustly admired for his parts and graces,
gaping After his coming (having him showed to them, by one, whom they justly admired for his parts and graces,
vvg p-acp po31 n-vvg (vhg pno31 vvn p-acp pno32, p-acp crd, ro-crq pns32 av-j vvd p-acp po31 n2 cc n2,
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as a man indeed sent from God) like wey warde children, reiect that, when it is offered them, which before they cryed for.
as a man indeed sent from God) like weigh ward children, reject that, when it is offered them, which before they cried for.
c-acp dt n1 av vvn p-acp np1) av-j vvi vvi n2, vvb d, c-crq pn31 vbz vvn pno32, r-crq c-acp pns32 vvd p-acp.
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Who can giue mee the reason of this refusall? But what speake I of reason, in a matter so vnteasonable? who can tell mee, what pretence,
Who can give me the reason of this refusal? But what speak I of reason, in a matter so vnteasonable? who can tell me, what pretence,
q-crq vmb vvi pno11 dt n1 pp-f d n1? p-acp q-crq vvb pns11 pp-f n1, p-acp dt n1 av j? q-crq vmb vvi pno11, q-crq n1,
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or colour they had for it?
or colour they had for it?
cc n1 pns32 vhd p-acp pn31?
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Shall wee conferre with some of them, about the point? I would faine heare what they canne say for themselues.
Shall we confer with Some of them, about the point? I would feign hear what they can say for themselves.
vmb pns12 vvi p-acp d pp-f pno32, p-acp dt n1? pns11 vmd av-j vvi r-crq pns32 vmb vvi p-acp px32.
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If Iohn say true, why do you not beleeue him? If hee deliuer that, which is false,
If John say true, why do you not believe him? If he deliver that, which is false,
cs np1 vvb j, q-crq vdb pn22 xx vvi pno31? cs pns31 vvb cst, r-crq vbz j,
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why doe yee not reproue him? Either leaue following him, if hee teach vntruths: or if yee will needes follow him, giue credite to that, he speakes.
why do ye not reprove him? Either leave following him, if he teach untruths: or if ye will needs follow him, give credit to that, he speaks.
q-crq vdb pn22 xx vvi pno31? av-d n1 vvg pno31, cs pns31 vvb n2: cc cs pn22 vmb av vvi pno31, vvb n1 p-acp d, pns31 vvz.
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Is his report of Iesus vntrue? Then why doe you wonder at him, as a Prophet sent from heauen? Dooth hee vtter that hee knowes not? How is hee woorth the hearing? Doth he speake contrarie to his knowledge? Hee is to bee hated, not hearkned to.
Is his report of Iesus untrue? Then why do you wonder At him, as a Prophet sent from heaven? Doth he utter that he knows not? How is he worth the hearing? Does he speak contrary to his knowledge? He is to be hated, not hearkened to.
vbz po31 n1 pp-f np1 j? av q-crq vdb pn22 vvb p-acp pno31, c-acp dt n1 vvd p-acp n1? vdz pns31 vvi cst pns31 vvz xx? q-crq vbz pns31 j dt n-vvg? vdz pns31 vvi j-jn p-acp po31 n1? pns31 vbz pc-acp vbi vvn, xx vvd p-acp.
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How vnciuill are you (to speake as sparingly as I can) who suspect his faithfulnesse, whome you neuer founde in any fault? How irreligious are you that condemne him of errour, whome God sent immediatly,
How Uncivil Are you (to speak as sparingly as I can) who suspect his faithfulness, whom you never found in any fault? How irreligious Are you that condemn him of error, whom God sent immediately,
q-crq j vbr pn22 (pc-acp vvi a-acp av-vvg c-acp pns11 vmb) r-crq vvb po31 n1, ro-crq pn22 av-x vvd p-acp d n1? q-crq j vbr pn22 cst vvb pno31 pp-f n1, ro-crq np1 vvd av-j,
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for your instruction? Bethinke yourselues in time, whome you refuse, and despise. Through Iohns sides you strike at God himself Of him, Iohn receiued his commission.
for your instruction? Bethink yourselves in time, whom you refuse, and despise. Through Iohns sides you strike At God himself Of him, John received his commission.
p-acp po22 n1? vvb px22 p-acp n1, ro-crq pn22 vvb, cc vvi. p-acp npg1 n2 pn22 vvb p-acp np1 px31 pp-f pno31, np1 vvd po31 n1.
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From him hee had instruction, what to teach you. By him hee was directed in teaching.
From him he had instruction, what to teach you. By him he was directed in teaching.
p-acp pno31 pns31 vhd n1, r-crq pc-acp vvi pn22. p-acp pno31 pns31 vbds vvn p-acp vvg.
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In other points you acknowledge it, to his singular commendation.
In other points you acknowledge it, to his singular commendation.
p-acp j-jn n2 pn22 vvb pn31, p-acp po31 j n1.
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Why not in this too, which was the maine ende of his Embassage? At the least bee not so vnthankfull, iniurious, blasphemous,
Why not in this too, which was the main end of his Embassy? At the least bee not so unthankful, injurious, blasphemous,
q-crq xx p-acp d av, r-crq vbds dt j n1 pp-f po31 n1? p-acp dt ds n1 xx av j, j, j,
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as not to acknowledge that Iohn was sent to beare witnesse, that yee might all beleeue.
as not to acknowledge that John was sent to bear witness, that ye might all believe.
c-acp xx pc-acp vvi d np1 vbds vvn pc-acp vvi n1, cst pn22 vmd d vvi.
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I haue beene longer in this discourse, then I purposed: yet it repents me not;
I have been longer in this discourse, then I purposed: yet it repents me not;
pns11 vhb vbn av-jc p-acp d n1, cs pns11 vvd: av pn31 vvz pno11 xx;
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because I doubt not, but you all perceiue, that those thinges, which I haue handled, touching the Iewes, may concern vs also, as wel as thē.
Because I doubt not, but you all perceive, that those things, which I have handled, touching the Iewes, may concern us also, as well as them.
c-acp pns11 vvb xx, cc-acp pn22 d vvb, cst d n2, r-crq pns11 vhb vvn, vvg dt np2, vmb vvi pno12 av, c-acp av c-acp pno32.
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For although I perswade my selfe, that these All (as I haue sayd) are the Iewes onely:
For although I persuade my self, that these All (as I have said) Are the Iewes only:
p-acp cs pns11 vvb po11 n1, cst d d (c-acp pns11 vhb vvn) vbr dt np2 av-j:
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yet I make no question, but it was the good pleasure of God, that wee also should bee helped forward to beleefe, by the Euangelists recording this office,
yet I make no question, but it was the good pleasure of God, that we also should be helped forward to belief, by the Evangelists recording this office,
av pns11 vvb dx n1, cc-acp pn31 vbds dt j n1 pp-f np1, cst pns12 av vmd vbi vvn av-j p-acp n1, p-acp dt n2 vvg d n1,
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and testimony of Iohn. His bearing witnesse did properly informe them, that heard it:
and testimony of John. His bearing witness did properly inform them, that herd it:
cc n1 pp-f np1. po31 vvg n1 vdd av-j vvi pno32, cst vvd pn31:
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but the knowledge of his extraordinary sending, birth, education, conuersation, preaching, and baptizing, may, and must confirme the faith of all vs, that dayly heare of it.
but the knowledge of his extraordinary sending, birth, education, Conversation, preaching, and baptizing, may, and must confirm the faith of all us, that daily hear of it.
cc-acp dt n1 pp-f po31 j n-vvg, n1, n1, n1, vvg, cc vvg, vmb, cc vmb vvi dt n1 pp-f d pno12, cst av-j vvi pp-f pn31.
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Ignorance in the nature of the Messias office, proud conceipt of their owne goodnesse, & doating vpon worldly pleasures,
Ignorance in the nature of the Messias office, proud conceit of their own Goodness, & doting upon worldly pleasures,
n1 p-acp dt n1 pp-f dt np1 n1, j n1 pp-f po32 d n1, cc vvg p-acp j n2,
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and preferments, were great causes of their infidelitie.
and preferments, were great Causes of their infidelity.
cc n2, vbdr j n2 pp-f po32 n1.
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If wee be blinded with such conceites, and drowned in such gulfes, we shal not see,
If we be blinded with such conceits, and drowned in such gulfs, we shall not see,
cs pns12 vbb vvn p-acp d n2, cc vvn p-acp d n2, pns12 vmb xx vvi,
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nor come to Christ for saluation.
nor come to christ for salvation.
ccx vvi p-acp np1 p-acp n1.
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But wee are better instructed in the redemption, which is wrought by the Messiah, and looke not for any temporall kingdome by him.
But we Are better instructed in the redemption, which is wrought by the Messiah, and look not for any temporal Kingdom by him.
cc-acp pns12 vbr av-jc vvn p-acp dt n1, r-crq vbz vvn p-acp dt np1, cc vvb xx p-acp d j n1 p-acp pno31.
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Therefore wee cannot choose, but discerne (that which the Iewes would not see) that Iesus is hee, by whome the sinne of the worlde is taken away.
Therefore we cannot choose, but discern (that which the Iewes would not see) that Iesus is he, by whom the sin of the world is taken away.
av pns12 vmbx vvi, cc-acp vvb (cst r-crq dt np2 vmd xx vvi) cst np1 vbz pns31, p-acp ro-crq dt n1 pp-f dt n1 vbz vvn av.
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Onely let mee giue warning, that (seeing God affords vs the Gospell, that wee might beleeue) no man be so wicked,
Only let me give warning, that (seeing God affords us the Gospel, that we might believe) no man be so wicked,
j vvb pno11 vvi n1, cst (vvg np1 vvz pno12 dt n1, cst pns12 vmd vvi) dx n1 vbi av j,
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or desperat, as to except against the mercy of God, or his owne saluation, vpon pretence of I know not what conceite, erroneously grounded on the eternall decree of predestination.
or desperate, as to except against the mercy of God, or his own salvation, upon pretence of I know not what conceit, erroneously grounded on the Eternal Decree of predestination.
cc j, c-acp pc-acp vvi p-acp dt n1 pp-f np1, cc po31 d n1, p-acp n1 pp-f pns11 vvb xx r-crq n1, av-j vvn p-acp dt j n1 pp-f n1.
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It is enough (for the present) to name it;
It is enough (for the present) to name it;
pn31 vbz d (c-acp dt j) pc-acp vvi pn31;
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I will say more of it hereafter (if it please God) vpon euerie iust occasion.
I will say more of it hereafter (if it please God) upon every just occasion.
pns11 vmb vvi dc pp-f pn31 av (cs pn31 vvb np1) p-acp d j n1.
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In the meane while, let vs proceede with that, which followes.
In the mean while, let us proceed with that, which follows.
p-acp dt j n1, vvb pno12 vvi p-acp d, r-crq vvz.
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Hee was not the light, but was sent to beare witnes of the light. Where the Euangelist describes the office of Iohn, by denying that, which is contrarie vnto it, He was not the Light, but was sent to bear witness of the Light. Where the Evangelist describes the office of John, by denying that, which is contrary unto it,
pns31 vbds xx dt n1, cc-acp vbds vvn pc-acp vvi n1 pp-f dt n1. c-crq dt np1 vvz dt n1 pp-f np1, p-acp vvg cst, r-crq vbz j-jn p-acp pn31,
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and repeating the substāce of it.
and repeating the substance of it.
cc vvg dt n1 pp-f pn31.
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He denies him to be the light, he tels vs againe, that hee was sent to beare witnesse of the light.
He Denies him to be the Light, he tells us again, that he was sent to bear witness of the Light.
pns31 vvz pno31 pc-acp vbi dt n1, pns31 vvz pno12 av, cst pns31 vbds vvn pc-acp vvi n1 pp-f dt n1.
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This later point hath beene expounded, and inlarged.
This later point hath been expounded, and enlarged.
d jc n1 vhz vbn vvn, cc vvn.
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If the time, which is almost past, will giue mee leaue, perhappes a word or two shall be added.
If the time, which is almost past, will give me leave, perhaps a word or two shall be added.
cs dt n1, r-crq vbz av j, vmb vvi pno11 vvi, av dt n1 cc crd vmb vbi vvn.
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In the handling of the former, I will speak shortly to these two points; that Iohn is not the light:
In the handling of the former, I will speak shortly to these two points; that John is not the Light:
p-acp dt n-vvg pp-f dt j, pns11 vmb vvi av-j p-acp d crd n2; cst np1 vbz xx dt n1:
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why our Euangelist addes this caution, in the describing of his ministery.
why our Evangelist adds this caution, in the describing of his Ministry.
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For I holde it altogether needlesse, to shew that Iohn is hee, of whom this being the light is denyed.
For I hold it altogether needless, to show that John is he, of whom this being the Light is denied.
p-acp pns11 vvb pn31 av j, pc-acp vvi cst np1 vbz pns31, pp-f ro-crq d vbg dt j vbz vvn.
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There is no man, but vpon the reading of the text, discerns as much.
There is no man, but upon the reading of the text, discerns as much.
pc-acp vbz dx n1, cc-acp p-acp dt n-vvg pp-f dt n1, vvz a-acp av-d.
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Neither is it greatly needful, to inquire in what sēse Iohn is denied to bee the light, seeing our Sauiour professeth of him, that Hee was a burning and shining Candle.
Neither is it greatly needful, to inquire in what sense John is denied to be the Light, seeing our Saviour Professes of him, that He was a burning and shining Candle.
av-d vbz pn31 av-j j, pc-acp vvi p-acp r-crq n1 np1 vbz vvn pc-acp vbi dt n1, vvg po12 n1 vvz pp-f pno31, cst pns31 vbds dt j-vvg cc j-vvg n1.
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A Candle may bee without light; A Candle may be without Light;
dt n1 vmb vbi p-acp n1;
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and a burning Candle may giue very little light, that it shal be very hardly perceiued,
and a burning Candle may give very little Light, that it shall be very hardly perceived,
cc dt j-vvg n1 vmb vvi av j n1, cst pn31 vmb vbi av av vvd,
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but a shining candle is light indeed.
but a shining candle is Light indeed.
cc-acp dt j-vvg n1 vbz j av.
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It may bee whelmed vnder a bushell, and so hid, not from shining, but from being seene to shine;
It may be whelmed under a bushel, and so hid, not from shining, but from being seen to shine;
pn31 vmb vbi vvn p-acp dt n1, cc av vvn, xx p-acp vvg, cc-acp p-acp vbg vvn pc-acp vvi;
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but Iohn spred his light round about, that as it followes in the same place, the Iewes (for a season) would haue reioyced in it.
but John spread his Light round about, that as it follows in the same place, the Iewes (for a season) would have rejoiced in it.
cc-acp np1 vvd po31 n1 av-j a-acp, cst c-acp pn31 vvz p-acp dt d n1, dt np2 (c-acp dt n1) vmd vhi vvn p-acp pn31.
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But this doubt is easily satisfied.
But this doubt is Easily satisfied.
p-acp d n1 vbz av-j vvn.
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Iohn was a light: But not the light. What is a Candle to the Sunne? But the difference was greater, and of another kinde.John was a Light: But not the Light. What is a Candle to the Sun? But the difference was greater, and of Another kind.
np1 vbds dt n1: cc-acp xx dt n1. q-crq vbz dt n1 p-acp dt n1? p-acp dt n1 vbds jc, cc pp-f j-jn n1.
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The light shineth of it selfe by nature, as the Sunne dooth.
The Light shines of it self by nature, as the Sun doth.
dt n1 vvz pp-f pn31 n1 p-acp n1, c-acp dt n1 vdz.
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A light is like the Moone, which shineth indeede, but by a borrowed brightnesse receiued from the Sunne, which is the fountaine, from whence all that light streames.
A Light is like the Moon, which shines indeed, but by a borrowed brightness received from the Sun, which is the fountain, from whence all that Light streams.
dt n1 vbz av-j dt n1, r-crq vvz av, cc-acp p-acp dt j-vvn n1 vvn p-acp dt n1, r-crq vbz dt n1, p-acp c-crq d cst j n2.
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So was the Baptist a light; so were the Apostles the light of the worlde.
So was the Baptist a Light; so were the Apostles the Light of the world.
np1 vbds dt n1 dt n1; av vbdr dt n2 dt n1 pp-f dt n1.
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Not shining of themselues, but deliuering abroade, as a glasse doth from the Sunne by reflection, the light, which Christ the true light powred vpon,
Not shining of themselves, but delivering abroad, as a glass does from the Sun by reflection, the Light, which christ the true Light poured upon,
xx vvg pp-f px32, p-acp vvg av, c-acp dt n1 vdz p-acp dt n1 p-acp n1, dt n1, r-crq np1 dt j n1 vvn p-acp,
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and into them, for the inlightning of others. Now, that Iohn was not the light, himselfe continually not confessed onely, but professed.
and into them, for the enlightening of Others. Now, that John was not the Light, himself continually not confessed only, but professed.
cc p-acp pno32, p-acp dt n1 pp-f n2-jn. av, cst np1 vbds xx dt n1, px31 av-j xx vvn av-j, cc-acp vvn.
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The rulers of the Iewes were ready to haue accepted him for the Messiah;
The Rulers of the Iewes were ready to have accepted him for the Messiah;
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and to that purpose, they sent Priests, and Leuites, which by their secte also were Pharises, to make offer to him of that honour;
and to that purpose, they sent Priests, and Levites, which by their sect also were Pharisees, to make offer to him of that honour;
cc p-acp d n1, pns32 vvd n2, cc np1, r-crq p-acp po32 n1 av vbdr np1, pc-acp vvi n1 p-acp pno31 pp-f d n1;
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but Hee (sayeth our Euangelist) confessed and denied not, and sayde plainely, I am not the Christ.
but He (Saith our Evangelist) confessed and denied not, and said plainly, I am not the christ.
cc-acp pns31 (vvz po12 np1) vvn cc vvd xx, cc vvd av-j, pns11 vbm xx dt np1.
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And when they prest him farther, as if they would haue perswaded him, that hee did but denie it for modestie, hee tolde them, He was the voyce, that Isay prophecied of, crying in the wildernesse, that the way of the Lord might be made straight.
And when they pressed him farther, as if they would have persuaded him, that he did but deny it for modesty, he told them, He was the voice, that Saiah prophesied of, crying in the Wilderness, that the Way of the Lord might be made straight.
cc c-crq pns32 vvd pno31 av-jc, c-acp cs pns32 vmd vhi vvn pno31, cst pns31 vdd p-acp vvi pn31 p-acp n1, pns31 vvd pno32, pns31 vbds dt n1, cst np1 vvn pp-f, vvg p-acp dt n1, cst dt n1 pp-f dt n1 vmd vbi vvn av.
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And as for his baptisme, which as the Pharises truely taught, and vrged, shewed him to bee some extraordinary man, hee wild them to consider, that hee baptized but with water,
And as for his Baptism, which as the Pharisees truly taught, and urged, showed him to be Some extraordinary man, he willed them to Consider, that he baptised but with water,
cc c-acp p-acp po31 n1, r-crq c-acp dt np2 av-j vvn, cc vvn, vvd pno31 pc-acp vbi d j n1, pns31 vvd pno32 pc-acp vvi, cst pns31 j-vvn cc-acp p-acp n1,
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whereas the Messiah should baptise them with the holy Ghost, and with fire.
whereas the Messiah should baptise them with the holy Ghost, and with fire.
cs dt np1 vmd vvb pno32 p-acp dt j n1, cc p-acp n1.
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5118
Yea, so farre doth hee worthily, and truely abase himselfe, in comparison of Christ, that he assures them, he is not worthy to vnty his shooelaetchet, or to carrie his shooes after him.
Yea, so Far does he worthily, and truly abase himself, in comparison of christ, that he assures them, he is not worthy to untie his shooelaetchet, or to carry his shoes After him.
uh, av av-j vdz pns31 av-j, cc av-j vvi px31, p-acp n1 pp-f np1, cst pns31 vvz pno32, pns31 vbz xx j pc-acp vvi po31 j-jn, cc pc-acp vvi po31 n2 p-acp pno31.
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And this hee spake not once onely, but as oft as any iust occasion was offred, appealing to his Disciples knowledge, that they could beare him witnes of his protestation against the Iewes offer, to take him for Christ.
And this he spoke not once only, but as oft as any just occasion was offered, appealing to his Disciples knowledge, that they could bear him witness of his protestation against the Iewes offer, to take him for christ.
cc d pns31 vvd xx a-acp av-j, cc-acp c-acp av c-acp d j n1 vbds vvn, n-vvg p-acp po31 n2 n1, cst pns32 vmd vvi pno31 n1 pp-f po31 n1 p-acp dt np2 n1, pc-acp vvi pno31 p-acp np1.
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Therefore did he not only patiently beare the departure of his followers, to Christ, but also exhorted them to goe, and sent them to him.
Therefore did he not only patiently bear the departure of his followers, to christ, but also exhorted them to go, and sent them to him.
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Yet all this would not moue the Iewes (O men of vncircumcised hearts, and eares!) to acknowledge the Messiah,
Yet all this would not move the Iewes (Oh men of uncircumcised hearts, and ears!) to acknowledge the Messiah,
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though they thought so reuerently and highly of Iohn. Therefore, that I may come to the second point, it was necessary for our Euangelist,
though they Thought so reverently and highly of John. Therefore, that I may come to the second point, it was necessary for our Evangelist,
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after the descriptiō of Iohn Baptist, and his office, to adde this prouiso, that as great as he was,
After the description of John Baptist, and his office, to add this proviso, that as great as he was,
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yet no man should take him for the light. The Iewes (as we know) were strongly cōceited of the matter:
yet no man should take him for the Light. The Iewes (as we know) were strongly conceited of the matter:
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& that, which the Euangelist saith here of Iohn, may seeme to nourish and strengthen that conceit.
& that, which the Evangelist Says Here of John, may seem to nourish and strengthen that conceit.
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For it fals out often times, that he, whose witnes must procure credit to another man, is greater thē the party, that stāds in need of his testimony.
For it falls out often times, that he, whose witness must procure credit to Another man, is greater them the party, that Stands in need of his testimony.
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Therfore our Sauior tels the Iewes that he regarded not the deposition of Iohn, nor of any man,
Therefore our Saviour tells the Iewes that he regarded not the deposition of John, nor of any man,
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as if it had beene needfull for him.
as if it had been needful for him.
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But because they had so high an opinion of Iohn, therefore he was contēted for their sakes, to vse his testimony, that they might beleeue.
But Because they had so high an opinion of John, Therefore he was contented for their sakes, to use his testimony, that they might believe.
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Besides, it serues to set out the worth, and excellencie of our Sauiour, to the Iewes, that Iohn, of whom they were so well perswaded,
Beside, it serves to Set out the worth, and excellency of our Saviour, to the Iewes, that John, of whom they were so well persuaded,
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for his greatness, and holines, was but darknes, if he were seuered from Christ, or compared with him. He was not the light.
for his greatness, and holiness, was but darkness, if he were severed from christ, or compared with him. He was not the Light.
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Yet, let no man conceiue of Iohn, but as of a worthy instrument, to bring the Iewes to faith in Christ;
Yet, let no man conceive of John, but as of a worthy Instrument, to bring the Iewes to faith in christ;
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and as of a holy, and admirable person: whose whole cariage was such, that hee might haue beene taken for the Messiah himselfe;
and as of a holy, and admirable person: whose Whole carriage was such, that he might have been taken for the Messiah himself;
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as no ordinarie man possibly could bee, especially of the learned, and wise, among the Iewes.
as no ordinary man possibly could be, especially of the learned, and wise, among the Iewes.
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The people waited (sayeth Saint Luke) and all men mused in their hearts, of Iohn, if hee were not the Christ: The people waited (Saith Faint Lycia) and all men mused in their hearts, of John, if he were not the christ:
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Insomuch, that Priests and Leuites were sent from the Rulers to knowe, if he were not so.
Insomuch, that Priests and Levites were sent from the Rulers to know, if he were not so.
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Our Euangelist therefore hauing (as it was necessarie for him) denied him to be the light, repeats that which he had formerly deliuered, touching his office, which was to beare witnesse of the light.
Our Evangelist Therefore having (as it was necessary for him) denied him to be the Light, repeats that which he had formerly Delivered, touching his office, which was to bear witness of the Light.
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An office of no mean dignity or vse, to be imploied by God in shewing of the Messiah, that al might beleeue.
an office of no mean dignity or use, to be employed by God in showing of the Messiah, that all might believe.
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We are euerie one of vs readie I doubt not, to cry out with open mouth against the in fidelitie,
We Are every one of us ready I doubt not, to cry out with open Mouth against thee in Fidis,
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& obstinacy of the Iewes, who would not bee brought to faith by so excellent a ministery.
& obstinacy of the Iewes, who would not be brought to faith by so excellent a Ministry.
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Let vs take heede, that wee condemne not our selues in that, for which wee reprooue them.
Let us take heed, that we condemn not our selves in that, for which we reprove them.
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Iohn shewed them Christ, but in his beginning onely, before he had made any proof of his diuine power, in teachin, and working miracles.John showed them christ, but in his beginning only, before he had made any proof of his divine power, in teachin, and working Miracles.
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We haue the knowledge of all those wonders, and the distinct vnderstanding of the nature, and course of his mediatorship.
We have the knowledge of all those wonders, and the distinct understanding of the nature, and course of his mediatorship.
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Wee haue beene made acquainted with his sufferings for our sin, his triumphant resurrection, and glorious ascension.
we have been made acquainted with his sufferings for our since, his triumphant resurrection, and glorious Ascension.
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And shal we neglect so many, and so worthy points? Nay rather, let vs stirre vp our selues both to learne,
And shall we neglect so many, and so worthy points? Nay rather, let us stir up our selves both to Learn,
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and beleeue, that wee may attaine to the ende of our faith, the saluation of our soules, through our Lord and Sauiour Iesus Christ: to whome with &c.
and believe, that we may attain to the end of our faith, the salvation of our Souls, through our Lord and Saviour Iesus christ: to whom with etc.
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THE SEVENTH SERmon, vpon the first Chapter of IOHN. Verse 9 10. 11. That was the true light, that enlightens euery man, &c. THe conception, and birth of Iohn the Baptist were very extraordinarie, and strange;
THE SEVENTH SERmon, upon the First Chapter of JOHN. Verse 9 10. 11. That was the true Light, that enlightens every man, etc. THe conception, and birth of John the Baptist were very extraordinary, and strange;
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his father, and mother being growne olde, shee all her life time, barren.
his father, and mother being grown old, she all her life time, barren.
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And least these circumstances should not worke with the people, an Angell, was sent from GOD to Zacharias, to giue him knowledge of these things before hand.
And lest these Circumstances should not work with the people, an Angel, was sent from GOD to Zacharias, to give him knowledge of these things before hand.
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Hee beleeues not: and thereupon is striken dumbe, till the time of circumcising the childe came;He believes not: and thereupon is stricken dumb, till the time of circumcising the child Come;
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when his speech is restored to him againe:
when his speech is restored to him again:
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and he, inspired by the holy Ghost, prophecyeth both of his owne sonne, and the Messiah.
and he, inspired by the holy Ghost, Prophesieth both of his own son, and the Messiah.
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But what stand I reciting all the particulars? These matters together with the Conuersation, Doctrine,
But what stand I reciting all the particulars? These matters together with the Conversation, Doctrine,
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and Baptisme of Iohn draue the Iewes into an admiration of him;
and Baptism of John drove the Iewes into an admiration of him;
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and not, into an admiration onely, but into a strong conceite, that hee should be the Christ, the deliuerer, for whom they lookt.
and not, into an admiration only, but into a strong conceit, that he should be the christ, the deliverer, for whom they looked.
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Neither were the common sort onely of this opinion, but the Rulers themselues were drawne to the like perswasion;
Neither were the Common sort only of this opinion, but the Rulers themselves were drawn to the like persuasion;
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insomuch •h•• they sent Priests and Leuites to inquire whether he were the Messiah, or no.
insomuch •h•• they sent Priests and Levites to inquire whither he were the Messiah, or no.
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These things considered, it was not without cause, that our Euangelist directly affirmes He was not the light, but had an vnder office;
These things considered, it was not without cause, that our Evangelist directly affirms He was not the Light, but had an under office;
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To beare witnes of the light. Who then was the light? Euen he, of whom hee spake so much before;To bear witness of the Light. Who then was the Light? Eve he, of whom he spoke so much before;
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and to the description of whom, by way of farder amplification, he returnes saying; That was the true light.
and to the description of whom, by Way of farther amplification, he returns saying; That was the true Light.
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This amplificatiō is continued to the 14, ver:
This amplification is continued to the 14, ver:
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and may thus reasonably be applied to the formerpoints deliuered cōcerning the Word. In the 5. ver.
and may thus reasonably be applied to the formerpoints Delivered Concerning the Word. In the 5. ver.
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the creation of al things by him was affirmed:
the creation of all things by him was affirmed:
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In the which it is said, that Hee was in the world, & the world was made by him.
In the which it is said, that He was in the world, & the world was made by him.
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The fourth teacheth vs that he was the light of men.
The fourth Teaches us that he was the Light of men.
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To that, the ninth answereth, That was the true light, which inlighteneth euerie man, that commeth into the world.
To that, the ninth Answers, That was the true Light, which Enlighteneth every man, that comes into the world.
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And whereas the fist verse tells vs, that the light shineth in darkness;
And whereas the fist verse tells us, that the Light shines in darkness;
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the tenth speaketh of his being in the world, and the eleuenth of his comming to his owne.
the tenth speaks of his being in the world, and the Eleventh of his coming to his own.
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The successe is alike in both places;
The success is alike in both places;
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The darknesse comprehended it not, verse 5. The world knew him not, verse 10. His owne receiued him not, verse 11. Thus hath our Euangelist laboured to set out to all men, the bounty of the Lord, in sending so glorious a light, to shine in the middest of darknes;The darkness comprehended it not, verse 5. The world knew him not, verse 10. His own received him not, verse 11. Thus hath our Evangelist laboured to Set out to all men, the bounty of the Lord, in sending so glorious a Light, to shine in the midst of darkness;
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and the vnkindnes, and blindnes of men, that refuse to bee iulightened.
and the unkindness, and blindness of men, that refuse to be iulightened.
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For the distribution of these 5. verses by themselues, wee must obserue, first, that the Euangelist proceedes to describe the light, Verse 9. Then he sheweth the actions thereof, in the later part of the same verse.
For the distribution of these 5. Verses by themselves, we must observe, First, that the Evangelist proceeds to describe the Light, Verse 9. Then he shows the actions thereof, in the later part of the same verse.
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& the other 4. In the description, the title True is added to the light.
& the other 4. In the description, the title True is added to the Light.
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The actions of the light, are set downe in generall, It lighteneth euery man, that commeth into the world:
The actions of the Light, Are Set down in general, It lighteneth every man, that comes into the world:
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And the manner of the inlightening followes. Where wee consider, how the light offers it selfe. Hee was in the world; Hee came to his owne. How is hee entertained; The world knew him not. His owne receiued him not.
And the manner of the enlightening follows. Where we Consider, how the Light offers it self. He was in the world; He Come to his own. How is he entertained; The world knew him not. His own received him not.
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In particular, the benefit that comes by the light is declared, verse 12. 13. Let vs come now to expound the verses seuerally:
In particular, the benefit that comes by the Light is declared, verse 12. 13. Let us come now to expound the Verses severally:
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and in the 9. wee are first to inquire of the translation: then of the distribution thereof:
and in the 9. we Are First to inquire of the Translation: then of the distribution thereof:
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Secondly, of the Euangelists meaning, and the doctrine it selfe. The translation in the former words, That was the light, hath two doubts;
Secondly, of the Evangelists meaning, and the Doctrine it self. The Translation in the former words, That was the Light, hath two doubts;
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How wee must supply that, which in the originall is not exprest: How the articles therein vsed are to bee translated.
How we must supply that, which in the original is not expressed: How the Articles therein used Are to be translated.
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The Greeke hath no more set downe but was a light: The question is, what is heere to be vnderstood, to make the sentence perfect. One of these two things must needs bee intended by the Euangelist;
The Greek hath no more Set down but was a Light: The question is, what is Here to be understood, to make the sentence perfect. One of these two things must needs be intended by the Evangelist;
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either hee doth affirme, that there was a true light, though Iohn was not the light,
either he does affirm, that there was a true Light, though John was not the Light,
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or els hee shewes vs, which was the true light.
or Else he shows us, which was the true Light.
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If the former please vs, then wee must supply that which wants in this sort, There was a true light.
If the former please us, then we must supply that which Wants in this sort, There was a true Light.
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But this may well seeme needeless;
But this may well seem needeless;
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because both the Euangelist, had auoucht as much before, That life was the light of men:
Because both the Evangelist, had avouched as much before, That life was the Light of men:
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and if there had bin no light, or the matter had bin in question, whether there were any light or no, it had bin in vaine for him to haue said, that Iohn was not the light.
and if there had been no Light, or the matter had been in question, whither there were any Light or no, it had been in vain for him to have said, that John was not the Light.
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For that speech presupposeth, that There was a light, though Iohn were not he.
For that speech presupposeth, that There was a Light, though John were not he.
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It is therfore more likely, or rather certaine, that the holy Ghost intends to shew vs who was the light.
It is Therefore more likely, or rather certain, that the holy Ghost intends to show us who was the Light.
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In this point, our Popish Rhemists agree with vs, howsoeuer according to their custome, they will needs differ from vs,
In this point, our Popish Rhemists agree with us, howsoever according to their custom, they will needs differ from us,
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as far as they can, in translation. Let vs heare their conceit in translating. It was the true light.
as Far as they can, in Translation. Let us hear their conceit in translating. It was the true Light.
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Why It? For neither the originall Greeke, which is the authenticall record, nor the vulgar Latin, which they professe to follow, hath any more It, then there. They had our translation before their face, That was the true light;
Why It? For neither the original Greek, which is the authentical record, nor the Vulgar Latin, which they profess to follow, hath any more It, then there. They had our Translation before their face, That was the true Light;
q-crq pn31? p-acp d dt j-jn jp, r-crq vbz dt j n1, ccx dt j jp, r-crq pns32 vvb pc-acp vvi, vhz d dc pn31, av a-acp. pns32 vhd po12 n1 p-acp po32 n1, cst vbds dt j n1;
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when they deuised, how they might disagree from vs in words at the least, if not in matter.
when they devised, how they might disagree from us in words At the least, if not in matter.
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At last out comes this new nothing.
At last out comes this new nothing.
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It was the light• What is this same It? Who knowes not, that in plaine English, this worde It doth not so fitly,It was the light• What is this same It? Who knows not, that in plain English, this word It does not so fitly,
pn31 vbds dt n1 q-crq vbz d d pn31? r-crq vvz xx, cst p-acp j jp, d n1 pn31 vdz xx av av-j,
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or fully expresse, which was the true light as that doth? Let me shew you that I say, by particular applying it to the matter, wee haue in hand.
or Fully express, which was the true Light as that does? Let me show you that I say, by particular applying it to the matter, we have in hand.
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It is agreed vpon, that in the former verse the Euangelist tells vs, Iohn was not the light,
It is agreed upon, that in the former verse the Evangelist tells us, John was not the Light,
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but was sent to beare witnesse of the light. Which then, or who was the light? It was the light, say our Rhemists:but was sent to bear witness of the Light. Which then, or who was the Light? It was the Light, say our Rhemists:
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who can ghesse almost what they meane? If hee had bin describing of the light,
who can guess almost what they mean? If he had been describing of the Light,
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and had affirmed it to bee such, or such, then might this fitly haue bin brought in; It was the true light.
and had affirmed it to be such, or such, then might this fitly have been brought in; It was the true Light.
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But nothing beeing in that sort spoken of it, in this part of the Euangelists discourse;
But nothing being in that sort spoken of it, in this part of the Evangelists discourse;
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surely it was not fit, to giue vs knowledge of his true meaning, in this place.
surely it was not fit, to give us knowledge of his true meaning, in this place.
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This will better appeare by comparing our translation with this affectation of theirs.
This will better appear by comparing our Translation with this affectation of theirs.
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That (say wee) was the true light. Would you know which that? That light, of which Iohn was sent to beare witnes, was the true light.That (say we) was the true Light. Would you know which that? That Light, of which John was sent to bear witness, was the true Light.
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Who doth not easily conceiue this? Shall wee translate as our English Papists doe; It was the true light? Expresse that you say, like a Grammarian.
Who does not Easily conceive this? Shall we translate as our English Papists do; It was the true Light? Express that you say, like a Grammarian.
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Must you not be driuen to this, It light, of which Iohn, &c. Make the best of it you possibly can,
Must you not be driven to this, It Light, of which John, etc. Make the best of it you possibly can,
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and you must bee forced to expound It, by That light. It was, that is, That light was. See, see, whither a contentious desire of dissenting from vs, hath drawne you as it were by the neck, against learning, and common sense. You will say perhaps;
and you must be forced to expound It, by That Light. It was, that is, That Light was. See, see, whither a contentious desire of dissenting from us, hath drawn you as it were by the neck, against learning, and Common sense. You will say perhaps;
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It is a small matter, about which I make this a doe against them. Bee it so.
It is a small matter, about which I make this a do against them. Bee it so.
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And yet I discerne not, how it should bee counted a thing of small importance, to make the word of God without any good sense, by a false translation.
And yet I discern not, how it should be counted a thing of small importance, to make the word of God without any good sense, by a false Translation.
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But let it bee as small a matter as you will.
But let it be as small a matter as you will.
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What is it to affect, and seeke out such a manner of translating, where the truth is manifest vnto them,
What is it to affect, and seek out such a manner of translating, where the truth is manifest unto them,
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and wilfully reiected by them? It will not serue the turne to say, as some Papists doe without conscience, or ciuill equitie;
and wilfully rejected by them? It will not serve the turn to say, as Some Papists do without conscience, or civil equity;
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It is the translation or exposition of Heretikes; therefore I will not like it; as if the men, and not the matter were to be regarded.
It is the Translation or exposition of Heretics; Therefore I will not like it; as if the men, and not the matter were to be regarded.
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I must needs confesse, that when I first lookt vpon this Elephants calfe, that was so long a breeding, I wondred in my selfe, what so strange a shape should portend.
I must needs confess, that when I First looked upon this Elephants calf, that was so long a breeding, I wondered in my self, what so strange a shape should portend.
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But when I had taken a little better view of it, I perceiued the crafty purpose of the damme in so monstrous a birth.
But when I had taken a little better view of it, I perceived the crafty purpose of the dam in so monstrous a birth.
p-acp c-crq pns11 vhd vvn dt av-j jc n1 pp-f pn31, pns11 vvd dt j n1 pp-f dt n1 p-acp av j dt n1.
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It is a principle in Poperie, that the Scriptures are not to bee read of the common Lay people, as they call them.
It is a principle in Popery, that the Scriptures Are not to be read of the Common Lay people, as they call them.
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This being ouerthrowne by the force of the truth in the Gospell, when they saw there was no remedy,
This being overthrown by the force of the truth in the Gospel, when they saw there was no remedy,
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but they must of necessitie affoord their poore seduced followers some translation of the Bible, they thought, they would so handle the matter, that they should bee little the better for it.
but they must of necessity afford their poor seduced followers Some Translation of the bible, they Thought, they would so handle the matter, that they should be little the better for it.
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Therefore haue they so translated the new Testament, as Aristotle is said to haue set out some of his bookes,
Therefore have they so translated the new Testament, as Aristotle is said to have Set out Some of his books,
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as if hee had not set them out at all: Because they were so hard to bee vnderstood of any, but his owne Schollers.
as if he had not Set them out At all: Because they were so hard to be understood of any, but his own Scholars.
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Yet his dealing was farre honester, then these mens, who haue laboured for nothing more,
Yet his dealing was Far Honester, then these men's, who have laboured for nothing more,
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then to make such a translation, as for the hardness, and vnpleasantness thereof, might driue all men from the reading and studying of it.
then to make such a Translation, as for the hardness, and unpleasantness thereof, might driven all men from the reading and studying of it.
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If this censure seeme vncharitable, or vnciuill to any man, let mee intreate him to suspend his iudgement, till he haue seene what I can,
If this censure seem uncharitable, or Uncivil to any man, let me entreat him to suspend his judgement, till he have seen what I can,
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and will, if it please God, discouer in the exposition of this Gospell, touching their course in translating.
and will, if it please God, discover in the exposition of this Gospel, touching their course in translating.
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Wee vnderstand what supply is to be made by the expressing of that, which in the Originall might be concealed better, then in our English. Now to the Articles:
we understand what supply is to be made by the expressing of that, which in the Original might be concealed better, then in our English. Now to the Articles:
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Which are two, or rather, one twice repeated. For the Text lies thus; The light, the true. It is indeed very certaine;
Which Are two, or rather, one twice repeated. For the Text lies thus; The Light, the true. It is indeed very certain;
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that the vse of Articles in the Greek is very vncertaine; as I shewed at the first verse.
that the use of Articles in the Greek is very uncertain; as I showed At the First verse.
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Yet haue wee two reasons, why wee shoulde looke for some especiall signification of it, in this place.
Yet have we two Reasons, why we should look for Some especial signification of it, in this place.
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First wee see, that in the next verse before, it is of necessarie vse. Hee was not the light.
First we see, that in the next verse before, it is of necessary use. He was not the Light.
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5229
Take away the Article, and reade it thus; Hee was not light, or a light. This were to affirme a direct vntruth, contrarie to the Scriptures.
Take away the Article, and read it thus; He was not Light, or a Light. This were to affirm a Direct untruth, contrary to the Scriptures.
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For Iohn (as our Sauiour himselfe hath testified of him) was a burning and a shining candle.
For John (as our Saviour himself hath testified of him) was a burning and a shining candle.
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Therefore must wee so conceiue the Euangelist, that hee denies him to haue bin The light, not a light, or light.
Therefore must we so conceive the Evangelist, that he Denies him to have been The Light, not a Light, or Light.
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Secondly, the doubling of the Article, and applying it both to the Substantiue light, and the Adiectiue true (whereas vsually it belongs onely to the former, in the nature of the tongue,
Secondly, the doubling of the Article, and applying it both to the Substantive Light, and the Adjective true (whereas usually it belongs only to the former, in the nature of the tongue,
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and practise of the Scripture) notes vnto vs some thing more then ordinarie of that kinde, whereof there is speech.
and practice of the Scripture) notes unto us Some thing more then ordinary of that kind, whereof there is speech.
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This is that my Sonne, that belouedone. This is that my Son, that belouedone.
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If the Article had bin left out in the later word, any sonne might haue bin signified by that voice from heauen,
If the Article had been left out in the later word, any son might have been signified by that voice from heaven,
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5236
for ought the words necessarily imported.
for ought the words necessarily imported.
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But the repeating of it, ties it as it were to the Person of our Sauiour Christ, who was the onely naturall sonne of God his father.
But the repeating of it, ties it as it were to the Person of our Saviour christ, who was the only natural son of God his father.
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And this is so much the more to bee considered, because it is very rare in the Scripture to find examples of it. Well then;
And this is so much the more to be considered, Because it is very rare in the Scripture to find Examples of it. Well then;
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5239
How shall wee translate it? That was the light, the true light.
How shall we translate it? That was the Light, the true Light.
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5240
These words expresse the Euangelists sense to the full, & yet leaue the Greek text vnblemished, by putting the first,
These words express the Evangelists sense to the full, & yet leave the Greek text unblemished, by putting the First,
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and last words in a different letter from the rest, as it is well obserued in our common translation, that euery man may know what is in the Originall,
and last words in a different Letter from the rest, as it is well observed in our Common Translation, that every man may know what is in the Original,
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and what is added to set forth the holy Ghosts meaning, according to the propertie of the seuerall tongues, into which the Hebrew, and Greeke are turned, for the peoples vnderstanding.
and what is added to Set forth the holy Ghosts meaning, according to the property of the several tongues, into which the Hebrew, and Greek Are turned, for the peoples understanding.
cc r-crq vbz vvn pc-acp vvi av dt j n2 vvg, vvg p-acp dt n1 pp-f dt j n2, p-acp r-crq dt njp, cc jp vbr vvn, p-acp dt ng1 n1.
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But of the translation in this former part of the verse, enough:
But of the Translation in this former part of the verse, enough:
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that, which I haue to say concerning the later part, I thinke best to reserue, till I haue spoken of the distribution of the whole,
that, which I have to say Concerning the later part, I think best to reserve, till I have spoken of the distribution of the Whole,
cst, r-crq pns11 vhb pc-acp vvi vvg dt jc n1, pns11 vvb js pc-acp vvi, c-acp pns11 vhb vvn pp-f dt n1 pp-f dt j-jn,
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and come to the seuerall handling of that clause by it selfe.
and come to the several handling of that clause by it self.
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In seeking out the distribution, I doe not inquire, into how many parcels, or members, the matter of it is to bee diuided, which is commonly signified by that tearme distribution; but I am to search first,
In seeking out the distribution, I do not inquire, into how many parcels, or members, the matter of it is to be divided, which is commonly signified by that term distribution; but I am to search First,
p-acp vvg av dt n1, pns11 vdb xx vvi, p-acp c-crq d n2, cc n2, dt n1 pp-f pn31 vbz pc-acp vbi vvn, r-crq vbz av-j vvn p-acp d n1 n1; p-acp pns11 vbm pc-acp vvi ord,
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whether the whole verse be one proposition, or sentence: or els two.
whither the Whole verse be one proposition, or sentence: or Else two.
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In the first verse, to make that I say, plaine, we had three seuerall propositions. 1 The Worde was in the beginning: 2. the Worde was with GOD: 3. the Worde was GOD:
In the First verse, to make that I say, plain, we had three several propositions. 1 The Word was in the beginning: 2. the Word was with GOD: 3. the Word was GOD:
p-acp dt ord n1, pc-acp vvi cst pns11 vvb, n1, pns12 vhd crd j n2. crd dt n1 vbds p-acp dt n1: crd dt n1 vbds p-acp np1: crd dt n1 vbds np1:
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The second verse contained but one, The same Worde was in the beginning with GOD. For although there bee, at the least two diuers points in that sentence:
The second verse contained but one, The same Word was in the beginning with GOD. For although there be, At the least two diverse points in that sentence:
dt ord n1 vvn p-acp crd, dt d n1 vbds p-acp dt n1 p-acp np1. c-acp cs pc-acp vbi, p-acp dt av-ds crd j n2 p-acp d n1:
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(The Worde was in the beginning; and the Worde was GOD) yet they are comprised in one proposition.(The Word was in the beginning; and the Word was GOD) yet they Are comprised in one proposition.
(dt n1 vbds p-acp dt n1; cc dt n1 vbds np1) av pns32 vbr vvn p-acp crd n1.
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So are they also in this verse, which I now expound, That was the true light;
So Are they also in this verse, which I now expound, That was the true Light;
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the light inlighteneth euery man, that cōmeth into the world. Yet perhaps these two make but one proposition in the Euangelists writing.the Light Enlighteneth every man, that comes into the world. Yet perhaps these two make but one proposition in the Evangelists writing.
dt n1 vvz d n1, cst vvz p-acp dt n1. av av d crd vvi p-acp crd n1 p-acp dt n2 vvg.
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If any man bee desirous to know, why I cast this doubt here, rather then in any of the former verses, all which in a manner haue more sentences then one;
If any man be desirous to know, why I cast this doubt Here, rather then in any of the former Verses, all which in a manner have more sentences then one;
cs d n1 vbi j pc-acp vvi, c-crq pns11 vvd d n1 av, av-c cs p-acp d pp-f dt j n2, d r-crq p-acp dt n1 vhi dc n2 cs crd;
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hee is to vnderstand, that none of them, afforded the like cause of doubting;
he is to understand, that none of them, afforded the like cause of doubting;
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euery one hauing the seuerall propositions so distinct, that they could not well bee tied altogether in one.
every one having the several propositions so distinct, that they could not well be tied altogether in one.
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But heere the case is otherwise, as you shall presently see.
But Here the case is otherwise, as you shall presently see.
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For those wordes in the later part, which haue a full sense in themselues, may notwithstanding reasonably seeme to belong to the former part,
For those words in the later part, which have a full sense in themselves, may notwithstanding reasonably seem to belong to the former part,
p-acp d n2 p-acp dt jc n1, r-crq vhb dt j n1 p-acp px32, vmb a-acp av-j vvi pc-acp vvi p-acp dt j n1,
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and to make vp the Antecedent or Subiect of the sentence: Beare with mee I pray you a little in these tearmes;
and to make up the Antecedent or Subject of the sentence: Bear with me I pray you a little in these terms;
cc pc-acp vvi a-acp dt n1 cc j-jn pp-f dt n1: vvb p-acp pno11 pns11 vvb pn22 dt j p-acp d n2;
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I avoide them, all I can:
I avoid them, all I can:
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and now I am forced to vse them, I will doe my best to make you vnderstand them.
and now I am forced to use them, I will do my best to make you understand them.
cc av pns11 vbm vvn pc-acp vvi pno32, pns11 vmb vdi po11 js pc-acp vvi pn22 vvb pno32.
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Euery sentence, or proposition hath something as the ground, and matter, some other thing as an appurtenance to that;
Every sentence, or proposition hath something as the ground, and matter, Some other thing as an appurtenance to that;
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which is eyther affirmed, or denied of it. As in the first verse: The Words is the cheefe matter;
which is either affirmed, or denied of it. As in the First verse: The Words is the chief matter;
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that which is auoucht of the worde is, that hee was GOD. The worde therefore in that sentence is the Antecedent, or Subiect;
that which is avouched of the word is, that he was GOD. The word Therefore in that sentence is the Antecedent, or Subject;
cst r-crq vbz vvn pp-f dt n1 vbz, cst pns31 vbds np1. dt n1 av p-acp d n1 vbz dt n1, cc n-jn;
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GOD is the Consequent, Attribute or Predicate. Let me not trouble you too much with these words of Art;
GOD is the Consequent, Attribute or Predicate. Let me not trouble you too much with these words of Art;
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but rather apply them as shortly as I can to the matter I haue in hand.
but rather apply them as shortly as I can to the matter I have in hand.
cc-acp av-c vvi pno32 c-acp av-j c-acp pns11 vmb p-acp dt n1 pns11 vhb p-acp n1.
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How this verse may well consist of two diuers sentences, and what they are, I signified before.
How this verse may well consist of two diverse sentences, and what they Are, I signified before.
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Let mee shew now in what sort they may bee shut vp, both in one: which may thus be done.
Let me show now in what sort they may be shut up, both in one: which may thus be done.
vvb pno11 vvi av p-acp r-crq n1 pns32 vmb vbi vvn a-acp, av-d p-acp crd: r-crq vmb av vbi vdn.
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That light which inlighteneth euery man that commeth into the world, was the light, the true light. That Light which Enlighteneth every man that comes into the world, was the Light, the true Light.
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The Antecedent or Subiect is The light, which inlighteneth euery man, &c. Of this light it is affirmed, that it was the true light.
The Antecedent or Subject is The Light, which Enlighteneth every man, etc. Of this Light it is affirmed, that it was the true Light.
dt n1 cc n-jn vbz dt n1, r-crq vvz d n1, av pp-f d n1 pn31 vbz vvn, cst pn31 vbds dt j n1.
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Both the words will beare this disposing of the verse, and the sense will bee good, and fit; yea I may say more:
Both the words will bear this disposing of the verse, and the sense will be good, and fit; yea I may say more:
d dt n2 vmb vvi d n-vvg pp-f dt n1, cc dt n1 vmb vbi j, cc j; uh pns11 vmb vvi av-dc:
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The speech of the Euangelist may seeme, more perfect in it selfe, and to haue lesse neede of any supply, if wee so vnderstand it.
The speech of the Evangelist may seem, more perfect in it self, and to have less need of any supply, if we so understand it.
dt n1 pp-f dt np1 vmb vvi, av-dc j p-acp pn31 n1, cc pc-acp vhi dc n1 pp-f d n1, cs pns12 av vvb pn31.
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For both the Greeke, and the English may conueniently, and easily bee conceiued, if wee so reade,
For both the Greek, and the English may conveniently, and Easily be conceived, if we so read,
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and expound the verse, without the expresse adding of any oher worde, but That, in the English:
and expound the verse, without the express adding of any oher word, but That, in the English:
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The Greeke needes absolutely none at all. Yet I rather choose to diuide the verse into two distinct propositions;
The Greek needs absolutely none At all. Yet I rather choose to divide the verse into two distinct propositions;
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partly for the consent of all interpreters of it, which I haue reade;
partly for the consent of all Interpreters of it, which I have read;
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but especially, because beeing so diuided, it seemes to depend better vpon that, which went before.
but especially, Because being so divided, it seems to depend better upon that, which went before.
cc-acp av-j, c-acp vbg av vvn, pn31 vvz pc-acp vvi av-jc p-acp d, r-crq vvd a-acp.
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That light of which Iohn came to beare witnesse was the true light: That Light of which John Come to bear witness was the true Light:
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Which light also inlighteneth euery man, that commeth into the world If any man list to take it the other way, he may shew the agreement of it, with the former, in this sort. Iohn was not the light:
Which Light also Enlighteneth every man, that comes into the world If any man list to take it the other Way, he may show the agreement of it, with the former, in this sort. John was not the Light:
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That light which inlighteneth euery man, &c. was the true light: That Light which Enlighteneth every man, etc. was the true Light:
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Now this light is CHRIST, as the Euangelist had said, verse 4. That was the light of men.
Now this Light is CHRIST, as the Evangelist had said, verse 4. That was the Light of men.
av d n1 vbz np1, c-acp dt np1 vhd vvn, n1 crd cst vbds dt n1 pp-f n2.
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But the other interpretation ioines somewhat more close to the later part of the verse going immediately before;
But the other Interpretation joins somewhat more close to the later part of the verse going immediately before;
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But was sent to beare witnes of the light. But was sent to bear witness of the Light.
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That light was the true light, &c. The verse then hath two seuerall propositions, or sentences, to bee handled seuerally, each by it selfe.That Light was the true Light, etc. The verse then hath two several propositions, or sentences, to be handled severally, each by it self.
cst n1 vbds dt j n1, av dt n1 av vhz crd j n2, cc n2, pc-acp vbi vvn av-j, d p-acp pn31 n1.
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That was the light, the true light. First of the words what is meant by True: What the Article being doubled imports.That was the Light, the true Light. First of the words what is meant by True: What the Article being doubled imports.
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Then of the Euangelists meaning, and the Doctrine of the place.
Then of the Evangelists meaning, and the Doctrine of the place.
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Truth in the Scripture is commonly taken, as the nature of the worde requires for that which is contrary to falshood.
Truth in the Scripture is commonly taken, as the nature of the word requires for that which is contrary to falsehood.
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Cast off lying (saith the Apostle) and let euery one speake truth to his neighbour. Cast off lying (Says the Apostle) and let every one speak truth to his neighbour.
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Sometimes it is put for that, which is opposite to the shadowes of the Lawe. The lawe was giuen by Moses, but grace, and truth came by IESVS CHRIST.
Sometime it is put for that, which is opposite to the shadows of the Law. The law was given by Moses, but grace, and truth Come by JESUS CHRIST.
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And this sense hath also warrant from the vse of the worde, in common speech;
And this sense hath also warrant from the use of the word, in Common speech;
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where the patterne, or a thing it selfe, that is inutated, or counterfetted is called the Truth.
where the pattern, or a thing it self, that is inutated, or counterfeited is called the Truth.
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The truth excelleth the imitation. So the Lord is named the true God: This is euerlasting life to know thee, the onely true God. The truth excels the imitation. So the Lord is nam the true God: This is everlasting life to know thee, the only true God.
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Some thinke that by this truth, or trueness, the light is signified to bee such by nature, some think that by this truth, or trueness, the Light is signified to be such by nature,
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and of it selfe, not by grace, or participation. And so may the Lord bee called the true beeing: because he is so naturally,
and of it self, not by grace, or participation. And so may the Lord be called the true being: Because he is so naturally,
cc pp-f pn31 n1, xx p-acp n1, cc n1. cc av vmb dt n1 vbi vvn dt j vbg: c-acp pns31 vbz av av-j,
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and imparts to all things such being, as they haue. But of this signification I thinke there is no example to bee found in Scrip•ure.
and imparts to all things such being, as they have. But of this signification I think there is no Exampl to be found in Scrip•ure.
cc vvz p-acp d n2 d n1, c-acp pns32 vhb. p-acp pp-f d n1 pns11 vvb pc-acp vbz dx n1 pc-acp vbi vvn p-acp n1.
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The two former agree very well to our Sauiour, who is indeede the true light, without any darkness of error, or falshood in him.
The two former agree very well to our Saviour, who is indeed the true Light, without any darkness of error, or falsehood in him.
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Hee whom God hath sent, speaketh the words of God; for God giueth him not the spirit by measure. He whom God hath sent, speaks the words of God; for God gives him not the Spirit by measure.
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And of him were all the ceremonies of the lawe, shadowes, and figures; as the Apostle hath shewed at large in the Epistle to the Hebrewes; And of him were all the ceremonies of the law, shadows, and figures; as the Apostle hath showed At large in the Epistle to the Hebrews;
cc pp-f pno31 vbdr d dt n2 pp-f dt n1, n2, cc n2; c-acp dt n1 vhz vvn p-acp j p-acp dt n1 p-acp dt njpg2;
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especially in the ninth and tenth Chapters. But the best way to vnderstand the true sense of the worde;
especially in the ninth and tenth Chapters. But the best Way to understand the true sense of the word;
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is to compare it with other of the same kinde, in the Scripture.
is to compare it with other of the same kind, in the Scripture.
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For which purpose what shall wee neede to goe any farder, then this Gospell? Wherein wee haue two like speeches, vttered by our Sauiour, of himselfe.
For which purpose what shall we need to go any farther, then this Gospel? Wherein we have two like Speeches, uttered by our Saviour, of himself.
p-acp r-crq n1 q-crq vmb pns12 vvi pc-acp vvi d av-jc, cs d n1? c-crq pns12 vhb crd j n2, vvn p-acp po12 n1, pp-f px31.
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My father (saith hee) giueth you the true bread from Heauen. What true bread was this? It is euident, that hee speaketh it of himselfe, whom a little before hee had called the meate that indureth to euerlasting life. Heere he compares himselfe with that Manna, whereof the Iewes boasted, My father (Says he) gives you the true bred from Heaven. What true bred was this? It is evident, that he speaks it of himself, whom a little before he had called the meat that Endureth to everlasting life. Here he compares himself with that Manna, whereof the Iewes boasted,
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and wherewith they say Moses fed them, euen with bread from Heauen. To this our Sauiour answereth;
and wherewith they say Moses fed them, even with bred from Heaven. To this our Saviour Answers;
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that Moses gaue them not bread from heauen: but my father giueth you (saith he) the true bread from Heauen.
that Moses gave them not bred from heaven: but my father gives you (Says he) the true bred from Heaven.
cst np1 vvd pno32 xx n1 p-acp n1: cc-acp po11 n1 vvz pn22 (vvz pns31) dt j n1 p-acp n1.
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They had bread from heauen, by the ministerie of Moses, as they proued by the place of the Psalme.
They had bred from heaven, by the Ministry of Moses, as they proved by the place of the Psalm.
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He gaue them bread from heauen. He gave them bred from heaven.
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How then saith our Sauiour, that Moses gaue them not bread from heauen, and that his father giues them the true bread? Surely, that bread, which they had by the meanes of Moses, was true bread,
How then Says our Saviour, that Moses gave them not bred from heaven, and that his father gives them the true bred? Surely, that bred, which they had by the means of Moses, was true bred,
c-crq av vvz po12 n1, cst np1 vvd pno32 xx n1 p-acp n1, cc cst po31 n1 vvz pno32 dt j n1? np1, cst n1, r-crq pns32 vhd p-acp dt n2 pp-f np1, vbds j n1,
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and did truely the office of bread, to feed their bodies.
and did truly the office of bred, to feed their bodies.
cc vdd av-j dt n1 pp-f n1, pc-acp vvi po32 n2.
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What then? Doth he meane, that it was but a figure of the heauenly bread which God was to giue,
What then? Does he mean, that it was but a figure of the heavenly bred which God was to give,
q-crq av? vdz pns31 vvi, cst pn31 vbds p-acp dt n1 pp-f dt j n1 r-crq np1 vbds pc-acp vvi,
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and now in, and by him, did giue them? This was true indeede; but not so much to purpose, as our Sauiours speech was, beeing rightly vnderstood.
and now in, and by him, did give them? This was true indeed; but not so much to purpose, as our Saviour's speech was, being rightly understood.
cc av p-acp, cc p-acp pno31, vdd vvi pno32? d vbds j av; cc-acp xx av av-d p-acp n1, c-acp po12 ng1 n1 vbds, vbg av-jn vvn.
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Hee had perswaded them before, to labour for the meat, that endureth to euerlasting life. They would needes haue him shew them some signe, that is, worke some miracle, whereby they might be occasioned to beleeue him, that there was better bread,
He had persuaded them before, to labour for the meat, that Endureth to everlasting life. They would needs have him show them Some Signen, that is, work Some miracle, whereby they might be occasioned to believe him, that there was better bred,
pns31 vhd vvn pno32 a-acp, pc-acp vvi p-acp dt n1, cst vvz p-acp j n1. pns32 vmd av vhi pno31 n1 pno32 d n1, cst vbz, vvb d n1, c-crq pns32 vmd vbi vvn pc-acp vvi pno31, cst a-acp vbds jc n1,
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then such as their fathers had eaten in the Wildernes.
then such as their Father's had eaten in the Wilderness.
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To this our Lord answeres, that Moses gaue them not bread from heauen, namely no such bread,
To this our Lord answers, that Moses gave them not bred from heaven, namely no such bred,
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as could endure, to life eternall.
as could endure, to life Eternal.
c-acp vmd vvi, p-acp n1 j.
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That bread, that could so feede them, was the true bread, and was giuen by his father;
That bred, that could so feed them, was the true bred, and was given by his father;
cst n1, cst vmd av vvi pno32, vbds dt j n1, cc vbds vvn p-acp po31 n1;
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in comparison whereof, the other was not worthy the name of bread. The vse of the bread is to nourisn, and continue life:
in comparison whereof, the other was not worthy the name of bred. The use of the bred is to nourisn, and continue life:
p-acp n1 c-crq, dt n-jn vbds xx j dt n1 pp-f n1. dt n1 pp-f dt n1 vbz pc-acp vvi, cc vvi n1:
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and that bread which can not worke such an effect in him, that eates it, is not true bread.
and that bred which can not work such an Effect in him, that eats it, is not true bred.
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Your fathers (saith he afterward) dideate Manna in the Wildernes and are dead. Your Father's (Says he afterwards) dideate Manna in the Wilderness and Are dead.
po22 ng1 (vvz pns31 av) j n1 p-acp dt n1 cc vbr j.
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How then was that true bread? This is the bread that came downe from heauen, that hee which eateth of it, should not die. Loe:
How then was that true bred? This is the bred that Come down from heaven, that he which Eateth of it, should not die. Lo:
c-crq av vbds cst j n1? d vbz dt n1 cst vvd a-acp p-acp n1, cst pns31 r-crq vvz pp-f pn31, vmd xx vvi. uh:
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heere we haue the true bread, which performes that in truth to the soule, that the other doth but as it were offer to the body.
Here we have the true bred, which performs that in truth to the soul, that the other does but as it were offer to the body.
av pns12 vhb dt j n1, r-crq vvz d p-acp n1 p-acp dt n1, cst dt n-jn vdz cc-acp c-acp pn31 vbdr n1 p-acp dt n1.
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Therefore also he tells them a little after, that his flesh is truely meate, and his bloud truly drink. A like place we haue in the same Gospell, where he tearmes himselfe the true Vine. I am the true Vine.
Therefore also he tells them a little After, that his Flesh is truly meat, and his blood truly drink. A like place we have in the same Gospel, where he terms himself the true Vine. I am the true Vine.
av av pns31 vvz pno32 dt j a-acp, cst po31 n1 vbz av-j n1, cc po31 n1 av-j n1. dt j n1 pns12 vhb p-acp dt d n1, c-crq pns31 n2 px31 dt j n1. pns11 vbm dt j n1.
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Why is he the true Vine? Because hee doth indeede truely, and effectually nourish, comfort,
Why is he the true Vine? Because he does indeed truly, and effectually nourish, Comfort,
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& susteine those, that cleaue to him by faith;
& sustain those, that cleave to him by faith;
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whereas the best Vine in the world, hath somtimes dead branches, and at the last dieth it selfe.
whereas the best Vine in the world, hath sometimes dead branches, and At the last Dieth it self.
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Now then if any man demaund in what sense Christ is the true light;
Now then if any man demand in what sense christ is the true Light;
av av cs d n1 vvi p-acp r-crq n1 np1 vbz dt j n1;
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in the very same (say I) in which hee doth affirme, that he is the true bread, and the true Vine. The Sonne, which is the fountaine of this visible light, doth not so truely shine,
in the very same (say I) in which he does affirm, that he is the true bred, and the true Vine. The Son, which is the fountain of this visible Light, does not so truly shine,
p-acp dt av d (vvi pns11) p-acp r-crq pns31 vdz vvi, cst pns31 vbz dt j n1, cc dt j n1. dt n1, r-crq vbz dt n1 pp-f d j n1, vdz xx av av-j vvi,
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and giue light to the eyes of the body, as Iesus Christ, doth inlighten the vnderstanding;
and give Light to the eyes of the body, as Iesus christ, does inlighten the understanding;
cc vvi n1 p-acp dt n2 pp-f dt n1, c-acp np1 np1, vdz vvi dt n1;
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which is the eye of the Soule. Iesus Christ? (may some man say.) Why not rather God the Father;
which is the eye of the Soul. Iesus christ? (may Some man say.) Why not rather God the Father;
r-crq vbz dt n1 pp-f dt n1. np1 np1? (vmb d n1 vvi.) q-crq xx av np1 dt n1;
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or, at least, the whole Trinitie? whose ioint action it is to inlighten, and not the Sonnes alone. These obiections are easily answered.
or, At least, the Whole Trinity? whose joint actium it is to inlighten, and not the Sons alone. These objections Are Easily answered.
cc, p-acp ds, dt j-jn np1? rg-crq j n1 pn31 vbz pc-acp vvi, cc xx dt n2 av-j. np1 n2 vbr av-j vvn.
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For it is more then plame, that our Euangelist speakes only of the Sonne, in this whole description.
For it is more then plame, that our Evangelist speaks only of the Son, in this Whole description.
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What reason is there then, to vnderstand this one verse of any other, but of him alone? How should this point, applied either to the Father,
What reason is there then, to understand this one verse of any other, but of him alone? How should this point, applied either to the Father,
q-crq n1 vbz a-acp av, pc-acp vvi d crd n1 pp-f d n-jn, cc-acp pp-f pno31 av-j? q-crq vmd d n1, vvd av-d p-acp dt n1,
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or to the Trinitie, haue any due place in this discourse? Is it not also apparent, that the light here spoken of, is the same, whereof Iohn bare witness;
or to the Trinity, have any due place in this discourse? Is it not also apparent, that the Light Here spoken of, is the same, whereof John bore witness;
cc p-acp dt np1, vhb d j-jn n1 p-acp d n1? vbz pn31 xx av j, cst dt n1 av vvn pp-f, vbz dt d, c-crq np1 j n1;
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and which is said, in the verses following, to haue come vnto his owne, and to haue giuen the priuiledge to men, of becomming the sonnes of God? Consider yet farder,
and which is said, in the Verses following, to have come unto his own, and to have given the privilege to men, of becoming the Sons of God? Consider yet farther,
cc r-crq vbz vvn, p-acp dt n2 vvg, pc-acp vhi vvn p-acp po31 d, cc pc-acp vhi vvn dt n1 p-acp n2, pp-f vvg dt n2 pp-f np1? np1 av av-jc,
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how vnfit it had bin for Saint Iohn, hauing called the Worde by the name of the light, in the former verses, here, vpon a sodaine, to giue the same title to any other of the persons, or the Godhead.
how unfit it had been for Saint John, having called the Word by the name of the Light, in the former Verses, Here, upon a sudden, to give the same title to any other of the Persons, or the Godhead.
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Will any man take the worde in such diuers sort, if hee bee not constrained to doe so, by cleere euidence of the Text? But so to vnderstand it, were to couer the place with darknesse, not to make the sense of it cleere, and euident.
Will any man take the word in such diverse sort, if he be not constrained to do so, by clear evidence of the Text? But so to understand it, were to cover the place with darkness, not to make the sense of it clear, and evident.
n1 d n1 vvb dt n1 p-acp d j n1, cs pns31 vbb xx vvn pc-acp vdi av, p-acp j n1 pp-f dt n1? p-acp av pc-acp vvi pn31, vbdr pc-acp vvi dt n1 p-acp n1, xx pc-acp vvi dt n1 pp-f pn31 j, cc j.
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But the action of inlightening is common to all three Persons.
But the actium of enlightening is Common to all three Persons.
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So are all actions of any person of the three which concerne any other, beside the Persons themselues.
So Are all actions of any person of the three which concern any other, beside the Persons themselves.
av vbr d n2 pp-f d n1 pp-f dt crd r-crq vvb d n-jn, p-acp dt n2 px32.
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To choose, to iustifie, to sanctifie, to redeeme, to instruct, to inspire, to comfort, &c. are all common workes of the Diuine nature:To choose, to justify, to sanctify, to Redeem, to instruct, to inspire, to Comfort, etc. Are all Common works of the Divine nature:
pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, pc-acp vvi, av vbr d j n2 pp-f dt j-jn n1:
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Yet are they appropriated, in the Scripture, seuerally to the seuerall persons, as all men know,
Yet Are they appropriated, in the Scripture, severally to the several Persons, as all men know,
av vbr pns32 vvn, p-acp dt n1, av-j p-acp dt j n2, c-acp d n2 vvb,
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and as I must shew particularly, when I come to the 33. verse In the meane while, let vs goe forward with the exposition of this verse;
and as I must show particularly, when I come to the 33. verse In the mean while, let us go forward with the exposition of this verse;
cc c-acp pns11 vmb vvi av-j, c-crq pns11 vvb p-acp dt crd n1 p-acp dt j n1, vvb pno12 vvi av-j p-acp dt n1 pp-f d n1;
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wherein we are next to consider, what the doubling of the article may teach vs. The light; the true light:
wherein we Are next to Consider, what the doubling of the article may teach us The Light; the true Light:
c-crq pns12 vbr ord pc-acp vvi, q-crq dt n-vvg pp-f dt n1 vmb vvi pno12 dt n1; dt j n1:
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was it not enough to haue said The light? For surely that implies an especiall excellencie of the light, wee meane.
was it not enough to have said The Light? For surely that Implies an especial excellency of the Light, we mean.
vbds pn31 xx av-d pc-acp vhi vvn dt n1? c-acp av-j cst vvz dt j n1 pp-f dt n1, pns12 vvb.
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There bee perhaps many candles, torches, starres, and moones:
There be perhaps many Candles, Torches, Stars, and moons:
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but the sunne onely is the light. They are lights, but not the light. If that would not serue the turne, hee might haue said, The true light; then which, what can bee said more? All this contented not the holy Ghost:
but the sun only is the Light. They Are lights, but not the Light. If that would not serve the turn, he might have said, The true Light; then which, what can be said more? All this contented not the holy Ghost:
cc-acp dt n1 av-j vbz dt n1. pns32 vbr n2, cc-acp xx dt n1. cs d vmd xx vvi dt n1, pns31 vmd vhi vvn, dt j n1; av r-crq, q-crq vmb vbi vvn n1? av-d d vvd xx dt j n1:
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but that he might rauish vs with the loue, and admiration of this light, hee calls it The light, the true light.
but that he might ravish us with the love, and admiration of this Light, he calls it The Light, the true Light.
cc-acp cst pns31 vmd vvi pno12 p-acp dt n1, cc n1 pp-f d n1, pns31 vvz pn31 dt n1, dt j n1.
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Some apply it more particularly, and p•ecisely to our Sauiour, in these two considerations. The light (say they) with an Article.
some apply it more particularly, and p•ecisely to our Saviour, in these two considerations. The Light (say they) with an Article.
d vvb pn31 av-dc av-jn, cc av-j p-acp po12 n1, p-acp d crd n2. dt j (vvb pns32) p-acp dt n1.
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to note the excellencie of the Person;
to note the excellency of the Person;
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The true light, with the same Article repeated, to signifie the glorie and brightness of that knowledge, which flowes to men from that light.The true Light, with the same Article repeated, to signify the glory and brightness of that knowledge, which flows to men from that Light.
dt j n1, p-acp dt d n1 vvn, pc-acp vvi dt n1 cc n1 pp-f d n1, r-crq vvz p-acp n2 p-acp d n1.
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I deny not, but the Euangelist comprizeth both vnder these wordes.
I deny not, but the Evangelist compriseth both under these words.
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I doubt whether hee intended to giue vs notice of them so distinctly, by the repetition of the Article, or no.
I doubt whither he intended to give us notice of them so distinctly, by the repetition of the Article, or no.
pns11 vvb cs pns31 vvd pc-acp vvi pno12 n1 pp-f pno32 av av-j, p-acp dt n1 pp-f dt n1, cc uh-dx.
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It remaines, that I deliuer the plaine meaning of the Euangelist, and declare the Doctrine conteyned in it.
It remains, that I deliver the plain meaning of the Evangelist, and declare the Doctrine contained in it.
pn31 vvz, cst pns11 vvb dt j n1 pp-f dt np1, cc vvi dt n1 vvn p-acp pn31.
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Wherein I may, and will bee the shorter, because somwhat hath bin said already of each, in examining the former points.
Wherein I may, and will be the shorter, Because somewhat hath been said already of each, in examining the former points.
c-crq pns11 vmb, cc vmb vbi dt jc, c-acp av vhz vbn vvn av pp-f d, p-acp vvg dt j n2.
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What then meanes Saint Iohn by these wordes;
What then means Saint John by these words;
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That was the light; &c. Hee had told vs in the last verse, that Iohn the Baptist was not the light,That was the Light; etc. He had told us in the last verse, that John the Baptist was not the Light,
cst vbds dt n1; av pns31 vhd vvn pno12 p-acp dt ord n1, cst np1 dt n1 vbds xx dt n1,
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but was sent before, as a seruant, to giue notice, and to beare witness of the light.
but was sent before, as a servant, to give notice, and to bear witness of the Light.
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Now hee proceedes to shew vs the excellencie of that light;
Now he proceeds to show us the excellency of that Light;
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in respect of whom, Iohn, though hee were of so rare giftes, and highe account was no body.
in respect of whom, John, though he were of so rare Gifts, and high account was no body.
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Looke vpon the Moone in the night time, when shee is at the full, and you would thinke, you had light enough.
Look upon the Moon in the night time, when she is At the full, and you would think, you had Light enough.
n1 p-acp dt n1 p-acp dt n1 n1, c-crq pns31 vbz p-acp dt j, cc pn22 vmd vvi, pn22 vhd n1 av-d.
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Surely hee, that had neuer seene the Sunne, would easily bee perswaded, to take the Moone for the Well, or spring of light.
Surely he, that had never seen the Sun, would Easily be persuaded, to take the Moon for the Well, or spring of Light.
av-j pns31, cst vhd av-x vvn dt n1, vmd av-j vbi vvn, pc-acp vvi dt n1 p-acp dt av, cc n1 pp-f n1.
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But if hee should once come to see the beauty, and brightness of the sunne, hee would be ashamed of his former childishness,
But if he should once come to see the beauty, and brightness of the sun, he would be ashamed of his former childishness,
p-acp cs pns31 vmd a-acp vvi pc-acp vvi dt n1, cc n1 pp-f dt n1, pns31 vmd vbi j pp-f po31 j n1,
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and ignorance, that thought that to bee all, which in a manner, was nothing at all.
and ignorance, that Thought that to be all, which in a manner, was nothing At all.
cc n1, cst vvd cst pc-acp vbi d, r-crq p-acp dt n1, vbds pix p-acp av-d.
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The Doctrine is as plaine, and was handled more largely, at the 4. and 5. verses. CHRIST is the true light.
The Doctrine is as plain, and was handled more largely, At the 4. and 5. Verses. CHRIST is the true Light.
dt n1 vbz a-acp j, cc vbds vvn av-dc av-j, p-acp dt crd cc crd n2. np1 vbz dt j n1.
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There are candles and torches here on earth; men that haue discouered some truth concerning God.
There Are Candles and Torches Here on earth; men that have discovered Some truth Concerning God.
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There are Starres, and Moones shining from heauen:
There Are Stars, and Moons shining from heaven:
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Such as, by supernaturall illumination, haue reuealed many, and great mysteries, concerning our redemption, and saluation by IESVS CHRIST.
Such as, by supernatural illumination, have revealed many, and great Mysteres, Concerning our redemption, and salvation by JESUS CHRIST.
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But all these are nothing to him. If it were possible to ioine all the lights, I spake of, together;
But all these Are nothing to him. If it were possible to join all the lights, I spoke of, together;
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would they match the brightnes of the sunne? How much lesse can these torches, and starres, which haue all their light, from the Sonne of God, equall the autor,
would they match the brightness of the sun? How much less can these Torches, and Stars, which have all their Light, from the Son of God, equal the author,
vmd pns32 vvi dt n1 pp-f dt n1? c-crq d dc vmb d n2, cc n2, r-crq vhb d po32 n1, p-acp dt n1 pp-f np1, j-jn dt n1,
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and giuer of that light? Let the light, they giue, bee as great, as it can reasonably bee imagined to bee,
and giver of that Light? Let the Light, they give, be as great, as it can reasonably be imagined to be,
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yet are they not the true light. what doe wee then gazing, and gaping vpon Men,
yet Are they not the true Light. what do we then gazing, and gaping upon Men,
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as if there were no light, but in them? If any man haue a little more knowledge,
as if there were no Light, but in them? If any man have a little more knowledge,
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then others, that hee can teach vs somewhat, which euerie one is not acquainted withall, wee wonder at him, as the onely light:
then Others, that he can teach us somewhat, which every one is not acquainted withal, we wonder At him, as the only Light:
cs n2-jn, cst pns31 vmb vvi pno12 av, r-crq d pi vbz xx vvn av, pns12 vvb p-acp pno31, c-acp dt j n1:
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Yea, wee are oftentimes so carried away with a conceite of his brightness, that the light it selfe is either despised or forgotten in comparison of him.
Yea, we Are oftentimes so carried away with a conceit of his brightness, that the Light it self is either despised or forgotten in comparison of him.
uh, pns12 vbr av av vvn av p-acp dt n1 pp-f po31 n1, cst dt n1 pn31 n1 vbz av-d vvn cc vvn p-acp n1 pp-f pno31.
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It was somwhat more excusable in the Iewes (though it were intollerable) to preferre Iohn before CHRIST;
It was somewhat more excusable in the Iewes (though it were intolerable) to prefer John before CHRIST;
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because they had settled a reuerend opinion of him in their hearts, when they had no thought of any other Messiah:
Because they had settled a reverend opinion of him in their hearts, when they had no Thought of any other Messiah:
c-acp pns32 vhd vvn dt j-jn n1 pp-f pno31 p-acp po32 n2, c-crq pns32 vhd dx n1 pp-f d j-jn np1:
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But how shall wee bee excused, that know who is the light, and yet dote vpon other so much, that wee hardly thinke on him? Hee, that fits our humour, either with some point of Diuinitie, which wee knew not,
But how shall we be excused, that know who is the Light, and yet dote upon other so much, that we hardly think on him? He, that fits our humour, either with Some point of Divinity, which we knew not,
cc-acp q-crq vmb pns12 vbi vvn, cst vvb r-crq vbz dt n1, cc av vvb p-acp j-jn av av-d, cst pns12 av vvb p-acp pno31? pns31, cst vvz po12 n1, av-d p-acp d n1 pp-f n1, r-crq pns12 vvd xx,
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or with some worde of exhortation, that wee desired, is so admired, and followed, that wee are ready to receiue any thing, hee will deliuer vnto vs for truth, without viewing it by the true light.
or with Some word of exhortation, that we desired, is so admired, and followed, that we Are ready to receive any thing, he will deliver unto us for truth, without viewing it by the true Light.
cc p-acp d n1 pp-f n1, cst pns12 vvd, vbz av vvn, cc vvd, cst pns12 vbr j pc-acp vvi d n1, pns31 vmb vvi p-acp pno12 p-acp n1, p-acp vvg pn31 p-acp dt j n1.
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I speake not this to disgrace Iohn, but to magnifie Christ.
I speak not this to disgrace John, but to magnify christ.
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Iohn was a light, but not the light. To speake truely, and plainely, Iohn was no light at all;John was a Light, but not the Light. To speak truly, and plainly, John was no Light At all;
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as our Euangelist affirmed in the former verse. Hee was a candlestick, or a torch-bearer, to holde out, and shew the light;
as our Evangelist affirmed in the former verse. He was a candlestick, or a torchbearer, to hold out, and show the Light;
c-acp po12 np1 vvn p-acp dt j n1. pns31 vbds dt n1, cc dt n1, pc-acp vvi av, cc vvi dt n1;
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but, the light hee was not.
but, the Light he was not.
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Hee glistered in the eyes of men, as a peece of glasse, or any burnisht metall doth, vpon which the sunne,
He glistered in the eyes of men, as a piece of glass, or any burnished metal does, upon which the sun,
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or some other light beates, which is not seene of vs, but by reflexion, at the second hand. To conclude;
or Some other Light beats, which is not seen of us, but by reflection, At the second hand. To conclude;
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that which the Euangelist saith here of our Sauiour, is the very same, that the Baptist woulde teach his disciples, whome hee sent to Iesus, saying;
that which the Evangelist Says Here of our Saviour, is the very same, that the Baptist would teach his Disciples, whom he sent to Iesus, saying;
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Art thou he, that should come, or shall we looke for an other? Iohn knew well enough, that Iesus was the Sauiour,Art thou he, that should come, or shall we look for an other? John knew well enough, that Iesus was the Saviour,
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as hee testified at the time of his baptisme, and afterward: but his Schollers were not so perswaded.
as he testified At the time of his Baptism, and afterwards: but his Scholars were not so persuaded.
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Therefore hee sends them on such a message, that they might themselues discerne him to bee the light.
Therefore he sends them on such a message, that they might themselves discern him to be the Light.
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This is that, which the Apostles auouched, after his death, that There is no other name vnder heauen, by which we can be saued.
This is that, which the Apostles avouched, After his death, that There is no other name under heaven, by which we can be saved.
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Miserable then, and damnable is the case of those men, who for any benefit, and commoditie in this world,
Miserable then, and damnable is the case of those men, who for any benefit, and commodity in this world,
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or for any paine, and torment, that can be here indured, for a time, renounce the Sauiour of their soules,
or for any pain, and torment, that can be Here endured, for a time, renounce the Saviour of their Souls,
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and light of eternall life, Iesus Christ.
and Light of Eternal life, Iesus christ.
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Doe you maruell brethren, what should make me breake out into such a speech, in this Auditorie? All of vs professe beleefe in Christ; we haue all bin baptized; wee haue all bin taught.
Do you marvel brothers, what should make me break out into such a speech, in this Auditory? All of us profess belief in christ; we have all been baptised; we have all been taught.
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Put case wee did all beleeue indeede, for the perswasion of the truth, wee now maintaine, as wee haue bin taught;
Put case we did all believe indeed, for the persuasion of the truth, we now maintain, as we have been taught;
vvb n1 pns12 vdd d vvi av, p-acp dt n1 pp-f dt n1, pns12 av vvi, c-acp pns12 vhb vbn vvn;
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were it therefore needeless to vse any word of exhortation, to confirme vs in the truth? Is not our Faith nourisht,
were it Therefore needeless to use any word of exhortation, to confirm us in the truth? Is not our Faith nourished,
vbdr pn31 av j pc-acp vvi d n1 pp-f n1, pc-acp vvi pno12 p-acp dt n1? vbz xx po12 n1 vvn,
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and strengthened in vs, by the same meanes, by which it is begotten? I say nothing of our naturall ignorance, which had neede of much teaching.
and strengthened in us, by the same means, by which it is begotten? I say nothing of our natural ignorance, which had need of much teaching.
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I let passe our shuttle memories, which easily forget that, wee haue learned.
I let pass our shuttle memories, which Easily forget that, we have learned.
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Let mee omitt our vnruly affections, which draw vs away from the meditation of those things, that concerne saluation.
Let me omit our unruly affections, which draw us away from the meditation of those things, that concern salvation.
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Shall I tell you in one worde, why I haue entred into this course, vpon a point so well knowne,
Shall I tell you in one word, why I have entered into this course, upon a point so well known,
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and generally resolued of? Did none of you euer heare of any Christians, of any Euglishmen, that haue denied the faith of CHRIST,
and generally resolved of? Did none of you ever hear of any Christians, of any Euglishmen, that have denied the faith of CHRIST,
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and become Renegados? I must needes confesse, I speake vpon report, not vpon sight, or experience;
and become Renegados? I must needs confess, I speak upon report, not upon sighed, or experience;
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but yet vpon such report as I haue good cause to credit, both for the honestie,
but yet upon such report as I have good cause to credit, both for the honesty,
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and the number of the reporters.
and the number of the reporters.
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It hath come to passe (my heart bleeds within mee to thinke, and vtter it) yea it doth fall out daily, a great deale too often, that men trained vp here amongst vs in the religion of IESVS CHRIST,
It hath come to pass (my heart bleeds within me to think, and utter it) yea it does fallen out daily, a great deal too often, that men trained up Here among us in the Religion of JESUS CHRIST,
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for some worldly respects, without conscience of their profession, without care of their soules, without regard of their credits, without feare of damnation, haue blasphemed the Lord IESVS CHRIST, that died for them, and turned Turkes.
for Some worldly respects, without conscience of their profession, without care of their Souls, without regard of their credits, without Fear of damnation, have blasphemed the Lord JESUS CHRIST, that died for them, and turned Turks.
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O the weakness of our faith! O the strength of our corruption! O the hypocrisie of our hearts!
O the weakness of our faith! O the strength of our corruption! O the hypocrisy of our hearts!
sy dt n1 pp-f po12 n1! sy dt n1 pp-f po12 n1! sy dt n1 pp-f po12 n2!
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That, which happeneth to one man, may happen to any man. Doest thou beleeue? So they said, and (like enough) thought too.
That, which Happeneth to one man, may happen to any man. Dost thou believe? So they said, and (like enough) Thought too.
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But thou art strong in faith.
But thou art strong in faith.
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Who (almost) thinkes himselfe weake? The pride of our nature doth so puffe vs vp, with a good conceite of our owne knowledge,
Who (almost) thinks himself weak? The pride of our nature does so puff us up, with a good conceit of our own knowledge,
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and beliefe, that the eies of our mindes are closed, and our sight dimmed, if not blinded, that wee are not able to giue any true iudgement (naturally) of our greatest imperfections.
and belief, that the eyes of our minds Are closed, and our sighed dimmed, if not blinded, that we Are not able to give any true judgement (naturally) of our greatest imperfections.
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Feare makes vs wary, least wee shoulde fall. Hope fils vs with presumption, that wee run headlong to our fall.
fear makes us wary, lest we should fallen. Hope fills us with presumption, that we run headlong to our fallen.
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Be not high minded, but feare: Feare thine owne corruption: suspect thine owne strength. Thy strength say d I? nay, thy weakenes rather.
Be not high minded, but Fear: fear thine own corruption: suspect thine own strength. Thy strength say worser I? nay, thy weakness rather.
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If thou wilt presume vpon Gods powerfull mercy to vphold thee; lay hold vpon the meanes, hee hath appointed for the staying of thee vp.
If thou wilt presume upon God's powerful mercy to uphold thee; lay hold upon the means, he hath appointed for the staying of thee up.
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Beleeue, remember, resolue, that Christ onely is the light.
Believe, Remember, resolve, that christ only is the Light.
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I am not to enter into any discourse, whereby I may instruct, or direct thee how to confirme thy faith in this point;
I am not to enter into any discourse, whereby I may instruct, or Direct thee how to confirm thy faith in this point;
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but onely to exhort thee thereunto, according as this doctrine giues me iust occasion.
but only to exhort thee thereunto, according as this Doctrine gives me just occasion.
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It is not vnlikely, that there are some in this Assembly, perhappes (as in such a small company) not a few, whome these thinges may neerely concerne: Marchants;
It is not unlikely, that there Are Some in this Assembly, perhaps (as in such a small company) not a few, whom these things may nearly concern: Merchants;
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a good part of whose estate lyes abroade in Turkey or Barbarie. Maryners, whose course of life, and helpe of maintenance, requires imployment in those parts.
a good part of whose estate lies abroad in Turkey or Barbarie. Mariners, whose course of life, and help of maintenance, requires employment in those parts.
dt j n1 pp-f rg-crq n1 vvz av p-acp np1 cc np1. n2, rg-crq n1 pp-f n1, cc n1 pp-f n1, vvz n1 p-acp d n2.
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Trauaylers, whose desire to see fashions, and learne experience, will draw them into all Countries, and companies.
Travelers, whose desire to see fashions, and Learn experience, will draw them into all Countries, and companies.
ng1, rg-crq n1 pc-acp vvi n2, cc vvi n1, vmb vvi pno32 p-acp d n2, cc n2.
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Young impes, who becomming apprentices, shall bee transported out of this nuiserie, where they haue beene bred, to bee planted in those places for many yeeres,
Young imps, who becoming apprentices, shall be transported out of this nuiserie, where they have been bred, to be planted in those places for many Years,
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euen for the chief time of their growthe.
even for the chief time of their growth.
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Shall I craue leaue of you, to speake a few wordes to the point in hand, with your fauour and attention? I will not aske you,
Shall I crave leave of you, to speak a few words to the point in hand, with your favour and attention? I will not ask you,
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whether you beleeue that the Scripture, contayned in the olde, and newe Testament, bee the worde of God or no. I knowe you beleeue it.
whither you believe that the Scripture, contained in the old, and new Testament, be the word of God or no. I know you believe it.
cs pn22 vvb cst dt n1, vvn p-acp dt j, cc j n1, vbb dt n1 pp-f np1 cc uh-dx. pns11 vvb pn22 vvb pn31.
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As needlesse is it, yea perhappes more needlesse, to tell you, that this Scripture (being the worde of GOD) is of certaine,
As needless is it, yea perhaps more needless, to tell you, that this Scripture (being the word of GOD) is of certain,
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and vndoubted truth, both for the whole, and euerie part of it. Let vs come more particularly to the matter, wee are now in handling.
and undoubted truth, both for the Whole, and every part of it. Let us come more particularly to the matter, we Are now in handling.
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The holy Euangelist Saint Iohn, inspired by the holy Ghost, affirmes, vpon the warrant of that inspiration, that our Lorde Iesus Christ, is the light.
The holy Evangelist Saint John, inspired by the holy Ghost, affirms, upon the warrant of that inspiration, that our Lord Iesus christ, is the Light.
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Of the trueth heereof thou profeslest, thou art resolued.
Of the truth hereof thou profeslest, thou art resolved.
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With this resolution (as thou perswadest thy selfe) thou saylest, as thy occasions call thee, into Heathen Countries, where Christ,
With this resolution (as thou persuadest thy self) thou sailest, as thy occasions call thee, into Heathen Countries, where christ,
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and this truth, concerning him, is not onely doubted of, but denyed, hated, impugned, persecuted.
and this truth, Concerning him, is not only doubted of, but denied, hated, impugned, persecuted.
cc d n1, vvg pno31, vbz xx av-j vvn pp-f, cc-acp vvd, vvn, vvd, vvn.
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It falles out, while thou art there, that either thine owne misdemeanor, in the carriage of thy person,
It falls out, while thou art there, that either thine own misdemeanour, in the carriage of thy person,
pn31 vvz av, cs pns21 vb2r a-acp, cst d po21 d n1, p-acp dt n1 pp-f po21 n1,
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or managing of thy businesse, casts thee into some daunger:
or managing of thy business, Cast thee into Some danger:
cc vvg pp-f po21 n1, vvz pno21 p-acp d n1:
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or the opportunitie of some pleasure, profite, or honour bewitcheth thee with an earnest desire thereof.
or the opportunity of Some pleasure, profit, or honour bewitches thee with an earnest desire thereof.
cc dt n1 pp-f d n1, n1, cc n1 vvz pno21 p-acp dt n1 vvb av.
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There is no meanes for thee to auoyde that daunger, or to enioy those benefittes, but to disclayme Iesus Christ, and to embrace Mahomet. Now shewe thy faith;
There is no means for thee to avoid that danger, or to enjoy those benefits, but to disclaim Iesus christ, and to embrace Mahomet. Now show thy faith;
pc-acp vbz dx n2 p-acp pno21 pc-acp vvi d n1, cc pc-acp vvi d n2, cc-acp pc-acp vvi np1 np1, cc pc-acp vvi np1. av vvb po21 n1;
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now make proofe of thy constancie: nowe it must, and will bee seene, whether thy profession bee sincere, or counterfaite.
now make proof of thy constancy: now it must, and will be seen, whither thy profession be sincere, or counterfeit.
av vvb n1 pp-f po21 n1: av pn31 vmb, cc vmb vbi vvn, cs po21 n1 vbi j, cc n-jn.
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What standest thou wauering, and tottering this way, and that way? If Mahomet bee the light, followe him;
What Standest thou wavering, and tottering this Way, and that Way? If Mahomet be the Light, follow him;
q-crq vv2 pns21 vvg, cc vvg d n1, cc d n1? cs np1 vbb dt n1, vvb pno31;
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If Iesus bee the inlightner of thy soule, goe after him. Doubting is not of faith.
If Iesus be the inlightner of thy soul, go After him. Doubting is not of faith.
cs np1 vbb dt n1 pp-f po21 n1, vvb p-acp pno31. vvg vbz xx pp-f n1.
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Thy feete treade one way, and thy face lookes another way.
Thy feet tread one Way, and thy face looks Another Way.
po21 n2 vvi pi n1, cc po21 n1 vvz j-jn n1.
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Thy tongue hardely forbeares to denie that, to bee true, which thy heart woulde fayne thinke to bee false.
Thy tongue hardly forbears to deny that, to be true, which thy heart would fain think to be false.
po21 n1 av vvz pc-acp vvi d, pc-acp vbi j, r-crq po21 n1 vmd av-j vvi pc-acp vbi j.
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What meanes thy crauing respite to giue in thine aunswere? A •orte beleagered, that offers parle, is halfe yeelded.
What means thy craving respite to give in thine answer? A •orte beleaguered, that offers parley, is half yielded.
q-crq vvz po21 vvg n1 pc-acp vvi p-acp po21 n1? dt n1 vvn, cst vvz n1, vbz av-jn vvn.
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Thy heart is euen gone, and thou carest not, that God sees it, as long as men heare not thy tongue professe it.
Thy heart is even gone, and thou Carest not, that God sees it, as long as men hear not thy tongue profess it.
po21 n1 vbz av-j vvn, cc pns21 vv2 xx, cst np1 vvz pn31, c-acp av-j c-acp n2 vvb xx po21 n1 vvi pn31.
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If, at the last, with much a doe, thou resolue to continue in thy Christian profession:
If, At the last, with much a do, thou resolve to continue in thy Christian profession:
cs, p-acp dt ord, p-acp d dt vdb, pns21 vvb pc-acp vvi p-acp po21 np1 n1:
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yet remember, that hee which is long, ere hee doe that, hee knowes ought to bee done, a greate while would not doe it.
yet Remember, that he which is long, ere he do that, he knows ought to be done, a great while would not do it.
av vvb, cst pns31 r-crq vbz j, c-acp pns31 vdb d, pns31 vvz pi pc-acp vbi vdn, dt j n1 vmd xx vdi pn31.
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But thou hast somewhat, perhappes, to say for thy selfe in this case. Let vs giue thee the hearing:
But thou hast somewhat, perhaps, to say for thy self in this case. Let us give thee the hearing:
cc-acp pns21 vh2 av, av, pc-acp vvi p-acp po21 n1 p-acp d n1. vvb pno12 vvi pno21 dt n-vvg:
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speake thy minde freely, and spare not. Well; I see what thou wouldest say:
speak thy mind freely, and spare not. Well; I see what thou Wouldst say:
vvb po21 n1 av-j, cc vvb xx. uh-av; pns11 vvb r-crq pns21 vmd2 vvi:
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that if thou perseuer in acknowledging Christ to bee the light, thou shalt bee sure to bee clapt in prison,
that if thou persever in acknowledging christ to be the Light, thou shalt be sure to be clapped in prison,
cst cs pns21 vvb p-acp vvg np1 pc-acp vbi dt n1, pns21 vm2 vbi j pc-acp vbi vvn p-acp n1,
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and to bee depriued of the light of this worlde:
and to be deprived of the Light of this world:
cc pc-acp vbi vvn pp-f dt n1 pp-f d n1:
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but if thou honour Mahomet, as the teacher of truth from God, thou shalt shine in the glory of this life.
but if thou honour Mahomet, as the teacher of truth from God, thou shalt shine in the glory of this life.
cc-acp cs pns21 vvb np1, c-acp dt n1 pp-f n1 p-acp np1, pns21 vm2 vvi p-acp dt n1 pp-f d n1.
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Is this all? Alas poore wretch;
Is this all? Alas poor wretch;
vbz d d? uh j n1;
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what shall it auayle thee, to escape a few yeeres imprisonment in this world, and to bee shutte vppe,
what shall it avail thee, to escape a few Years imprisonment in this world, and to be shut up,
q-crq vmb pn31 vvi pno21, pc-acp vvi dt d ng2 n1 p-acp d n1, cc pc-acp vbi vvn a-acp,
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for it, in the Dungeon of hell, world without ende? What art thou the better,
for it, in the Dungeon of hell, world without end? What art thou the better,
c-acp pn31, p-acp dt n1 pp-f n1, n1 p-acp n1? q-crq vb2r pns21 dt jc,
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5448
for a little painted glorie, and trash in this life, when thereby thou shalt lose the glorie of God in the life to come? Art thou afrayde of a darke prison;
for a little painted glory, and trash in this life, when thereby thou shalt loose the glory of God in the life to come? Art thou afraid of a dark prison;
p-acp dt j j-vvn n1, cc n1 p-acp d n1, c-crq av pns21 vm2 vvi dt n1 pp-f np1 p-acp dt n1 pc-acp vvi? vb2r pns21 j pp-f dt j n1;
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and doost not tremble at the horror of hellish darkenesse? why doost thou not consider, that Christ is the light? Can hee bee in darkenesse, that hath the light with him,
and dost not tremble At the horror of hellish darkness? why dost thou not Consider, that christ is the Light? Can he be in darkness, that hath the Light with him,
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and shining to him? Be not deceiued, nor discomforted.
and shining to him? Be not deceived, nor discomforted.
cc vvg p-acp pno31? vbb xx vvn, ccx j-vvn.
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This light shall shewe the more, in that darke Iayle, thou fearest, then the Sunne canne doe, at the noone day, in the open fieldes.
This Light shall show the more, in that dark Jail, thou Fearest, then the Sun can do, At the noon day, in the open fields.
d n1 vmb vvi dt av-dc, p-acp cst j n1, pns21 vv2, cs dt n1 vmb vdi, p-acp dt n1 n1, p-acp dt j n2.
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As for the shadow of glorie, thou so doatest vpon, what is it to the light of truth? Say thou wert Emperour of Turkey,
As for the shadow of glory, thou so dotest upon, what is it to the Light of truth? Say thou Wertenberg Emperor of Turkey,
p-acp p-acp dt n1 pp-f n1, pns21 av vv2 p-acp, r-crq vbz pn31 p-acp dt n1 pp-f n1? np1 pns21 vbd2r n1 pp-f np1,
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or didst commaunde the whole Worlde; without this light thou wert couered with more then Aegyptian darkenesse.
or didst command the Whole World; without this Light thou Wertenberg covered with more then Egyptian darkness.
cc vdd2 vvi dt j-jn n1; p-acp d n1 pns21 vbd2r vvn p-acp dc cs jp n1.
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5454
What canst thou hope for by Mahomet, when all hee coulde deuise to promise, is nothing but a little sensuall, and beastly voluptuousnesse;
What Canst thou hope for by Mahomet, when all he could devise to promise, is nothing but a little sensual, and beastly voluptuousness;
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5455
the happinesse of a Goate, a Swine, or a Dogge, and not of a man? They doe all they can to turne themselues into Beasts, that feede their brutish humour, with the conceit of such filthy pleasures.
the happiness of a Goat, a Swine, or a Dog, and not of a man? They do all they can to turn themselves into Beasts, that feed their brutish humour, with the conceit of such filthy pleasures.
dt n1 pp-f dt n1, dt n1, cc dt n1, cc xx pp-f dt n1? pns32 vdb d pns32 vmb pc-acp vvi px32 p-acp n2, cst vvb po32 j n1, p-acp dt n1 pp-f d j n2.
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How blind must they needes be, that embrace darknesse for light? There was som shew for the error of the Iewes.
How blind must they needs be, that embrace darkness for Light? There was Some show for the error of the Iewes.
c-crq j vmb pns32 av vbi, cst vvb n1 p-acp n1? pc-acp vbds d n1 p-acp dt n1 pp-f dt np2.
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The Turkes haue not the least colour for beleefe in Mahomet: except a fewe knackes of cousinage, which some fooles tooke for miracles.
The Turkes have not the least colour for belief in Mahomet: except a few knacks of Cousinage, which Some Fools took for Miracles.
dt np2 vhb xx dt ds n1 p-acp n1 p-acp np1: c-acp dt d n2 pp-f n1, r-crq d n2 vvd p-acp n2.
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The Alcoran, wherin the light of his knowledge should shine, is such a disorderly bundle of senselesse dreames,
The Alcorani, wherein the Light of his knowledge should shine, is such a disorderly bundle of senseless dreams,
dt np1, c-crq dt n1 pp-f po31 n1 vmd vvi, vbz d dt j n1 pp-f j n2,
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and idle tales without head or foote, that a man of any reason cannot read, or heare it with patience.
and idle tales without head or foot, that a man of any reason cannot read, or hear it with patience.
cc j n2 p-acp n1 cc n1, cst dt n1 pp-f d n1 vmbx vvi, cc vvi pn31 p-acp n1.
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But the true light powreth foorth streames of admirable knowledge, for the inlightning of all men, that they may, see the truth of God to saluation.
But the true Light poureth forth streams of admirable knowledge, for the enlightening of all men, that they may, see the truth of God to salvation.
p-acp dt j n1 vvz av n2 pp-f j n1, p-acp dt n1 pp-f d n2, cst pns32 vmb, vvb dt n1 pp-f np1 p-acp n1.
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So it followeth in my text: which inlightneth euerie man that commeth into the world.
So it follows in my text: which Enlighteneth every man that comes into the world.
av pn31 vvz p-acp po11 n1: r-crq vvz d n1 cst vvz p-acp dt n1.
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This is the other proposition or sentence, in which (as in the former) First, of the words, then of the Euangelists meaning.
This is the other proposition or sentence, in which (as in the former) First, of the words, then of the Evangelists meaning.
d vbz dt j-jn n1 cc n1, p-acp r-crq (c-acp p-acp dt j) ord, pp-f dt n2, av pp-f dt n2 vvg.
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5463
In the words I finde some occasion of doubt, concerning the translation: of which I wonder that our Rhemists tooke not hold, hauing so faire an opportunitie.
In the words I find Some occasion of doubt, Concerning the Translation: of which I wonder that our Rhemists took not hold, having so fair an opportunity.
p-acp dt n2 pns11 vvb d n1 pp-f n1, vvg dt n1: pp-f r-crq pns11 vvb cst po12 n2 vvd xx vvi, vhg av j dt n1.
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5464
The Greeke worde, which wee translate, That commeth, properly signifieth comming. And the Latine, which the Rhemists professe to followe, with superstitious precisenesse, hath exprest it by a worde of the same kinde, and signification:
The Greek word, which we translate, That comes, properly signifies coming. And the Latin, which the Rhemists profess to follow, with superstitious preciseness, hath expressed it by a word of the same kind, and signification:
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How chance our newe Translaters, hauing an English word so fit for the purpose, yea fitter for the Greeke then their Latine is,
How chance our new Translators, having an English word so fit for the purpose, yea fitter for the Greek then their Latin is,
c-crq vvb po12 j n2, vhg dt jp n1 av j p-acp dt n1, uh n1 p-acp dt jp av po32 jp vbz,
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5466
and fully expressing the Latine, did not remember to make their aduantage of it? Doubtlesse, they neuer markt it;
and Fully expressing the Latin, did not Remember to make their advantage of it? Doubtless, they never marked it;
cc av-j vvg dt jp, vdd xx vvi pc-acp vvi po32 n1 pp-f pn31? av-j, pns32 av-x vvd pn31;
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For if they had, it is apparant by their ordinarie practise, that they would haue vsed it;
For if they had, it is apparent by their ordinary practice, that they would have used it;
c-acp cs pns32 vhd, pn31 vbz j p-acp po32 j n1, cst pns32 vmd vhi vvn pn31;
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especially, seeing it differs from our Translation, & affords a double interpretation, as the Greek doth.
especially, seeing it differs from our translation, & affords a double Interpretation, as the Greek does.
av-j, vvg pn31 vvz p-acp po12 n1, cc vvz dt j-jn n1, c-acp dt jp vdz.
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5469
There are two thinges mentioned in this proposition: that which inlightneth, and that, which is inlightned; the light, and man.
There Are two things mentioned in this proposition: that which Enlighteneth, and that, which is enlightened; the Light, and man.
pc-acp vbr crd n2 vvn p-acp d n1: cst r-crq vvz, cc cst, r-crq vbz vvn; dt n1, cc n1.
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The word comming, in the originall is such, that it may well agree either with the light, or with man.
The word coming, in the original is such, that it may well agree either with the Light, or with man.
dt n1 vvg, p-acp dt n-jn vbz d, cst pn31 vmb av vvi av-d p-acp dt n1, cc p-acp n1.
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5471
To the light it may thus bee ioyned; which light comming into the worlde, inlightneth euerie man.
To the Light it may thus be joined; which Light coming into the world, Enlighteneth every man.
p-acp dt n1 pn31 vmb av vbi vvn; r-crq n1 vvg p-acp dt n1, vvz d n1.
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5472
If wee referre it to man, wee may translate it thus, which inlightneth euerie man comming into the world, or that commeth into the world. I will not striue much about so small a matter;
If we refer it to man, we may translate it thus, which Enlighteneth every man coming into the world, or that comes into the world. I will not strive much about so small a matter;
cs pns12 vvb pn31 p-acp n1, pns12 vmb vvi pn31 av, r-crq vvz d n1 vvg p-acp dt n1, cc d vvz p-acp dt n1. pns11 vmb xx vvi d p-acp av j dt n1;
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yet (to speake my minde plainly) I hold that word for the better, which comes neerer to the originall,
yet (to speak my mind plainly) I hold that word for the better, which comes nearer to the original,
av (pc-acp vvi po11 n1 av-j) pns11 vvb d n1 p-acp dt jc, r-crq vvz av-jc p-acp dt n-jn,
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and hath also example from the Latin.
and hath also Exampl from the Latin.
cc vhz av n1 p-acp dt jp.
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5475
Onely there seemes to bee this inconuenience, in following of the Greek, and translation of the word comming, that wee shall bee thought to restrain this inlightning to the time of a mans birth, or comming into the world.
Only there seems to be this inconvenience, in following of the Greek, and Translation of the word coming, that we shall be Thought to restrain this enlightening to the time of a men birth, or coming into the world.
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5476
For, so much the wordes ordinarily import. Which inlightneth euerie man comming into the world: that is, euerie man when hee comes into the world.
For, so much the words ordinarily import. Which Enlighteneth every man coming into the world: that is, every man when he comes into the world.
p-acp, av av-d dt n2 av-j vvi. r-crq vvz d n1 vvg p-acp dt n1: cst vbz, d n1 c-crq pns31 vvz p-acp dt n1.
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5477
And then cannot this bee vnderstood of supernaturall grace, and teaching by reuelation: but of the light of nature;
And then cannot this be understood of supernatural grace, and teaching by Revelation: but of the Light of nature;
cc av vmbx d vbi vvn pp-f j n1, cc vvg p-acp n1: cc-acp pp-f dt n1 pp-f n1;
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5478
whereas the holy Ghost, in this place, speakes onely of the former: as I shewed at the fourth verse.
whereas the holy Ghost, in this place, speaks only of the former: as I showed At the fourth verse.
cs dt j n1, p-acp d n1, vvz av-j pp-f dt j: c-acp pns11 vvd p-acp dt ord n1.
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5479
Yet the Greeke and Latine are both subiect to the like inconuenience, and the English may bee otherwise vnderstood;
Yet the Greek and Latin Are both Subject to the like inconvenience, and the English may be otherwise understood;
av dt jp cc jp vbr d j-jn p-acp dt j n1, cc dt jp vmb vbi av vvn;
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5480
to signifie no more, then the common translation, that commeth. It is somewhat to haue warrant from the Greeke,
to signify no more, then the Common Translation, that comes. It is somewhat to have warrant from the Greek,
pc-acp vvi av-dx av-dc, cs dt j n1, cst vvz. pn31 vbz av pc-acp vhi n1 p-acp dt jp,
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5481
and consent of the Latine, though it bee not altogether so plaine, as perhappes otherwise it might bee. The Rhemists haue reiected both.
and consent of the Latin, though it be not altogether so plain, as perhaps otherwise it might be. The Rhemists have rejected both.
cc n1 pp-f dt jp, cs pn31 vbb xx av av j, c-acp av av pn31 vmd vbi. dt n2 vhb vvn av-d.
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5482
But in the next words they haue followed the Latine, and left both vs and the Greeke.
But in the next words they have followed the Latin, and left both us and the Greek.
p-acp p-acp dt ord n2 pns32 vhb vvn dt jp, cc vvd d pno12 cc dt jp.
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5483
The world, sayeth our translation, according to the Greeke. This world, sayth the Latine, and the Rhemists after it. The world, Saith our Translation, according to the Greek. This world, say the Latin, and the Rhemists After it.
dt n1, vvz po12 n1, vvg p-acp dt np1. d n1, vvz dt jp, cc dt n2 p-acp pn31.
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5484
It is no great matter whether of the two wee read. For this world, and the world, in euerie mans vnderstanding, signifie the same thing.
It is no great matter whither of the two we read. For this world, and the world, in every men understanding, signify the same thing.
pn31 vbz dx j n1 cs pp-f dt crd pns12 vvb. p-acp d n1, cc dt n1, p-acp d ng1 n1, vvb dt d n1.
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5485
But who had not rather drinke of the Fountaine, then of the Chanell, though the water bee pure, and sweete in both? But of the translation enough:
But who had not rather drink of the Fountain, then of the Channel, though the water be pure, and sweet in both? But of the Translation enough:
p-acp r-crq vhd xx av-c vvi pp-f dt n1, av pp-f dt n1, cs dt n1 vbb j, cc j p-acp d? cc-acp pp-f dt n1 av-d:
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now a worde or two of the Euangelistes manner of speech: Euerie man, that commeth into the world.
now a word or two of the Evangelists manner of speech: Every man, that comes into the world.
av dt n1 cc crd pp-f dt n2 n1 pp-f n1: d n1, cst vvz p-acp dt n1.
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Why did not Saint Iohn content himselfe to say Euerie man, but addeth, that commeth into the world. Shall wee imagine,
Why did not Saint John content himself to say Every man, but adds, that comes into the world. Shall we imagine,
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as some haue done very strangely, that the soules of men were created at the first altogether by God,
as Some have done very strangely, that the Souls of men were created At the First altogether by God,
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and are reserued by him, to bee coupled to bodies, according to their behauiour, good,
and Are reserved by him, to be coupled to bodies, according to their behaviour, good,
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or badde, in that world, where they were created? This idle fancy, and fonde error is vanisht long since, that it were lost labour to spend anic time in the refuting of it.
or bad, in that world, where they were created? This idle fancy, and fond error is vanished long since, that it were lost labour to spend anic time in the refuting of it.
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There is another opinion, in it selfe true, but not fitte for this text;
There is Another opinion, in it self true, but not fit for this text;
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that therefore men are thus described, because the soules, though they haue not anie beeing with God,
that Therefore men Are thus described, Because the Souls, though they have not any being with God,
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before the creation, or making of the bodies, to which they are to bee ioyned;
before the creation, or making of the bodies, to which they Are to be joined;
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yet they may bee sayde to come into the worlde, because they are not framed of any matter, as the bodies are;
yet they may be said to come into the world, Because they Are not framed of any matter, as the bodies Are;
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but haue their originall immediately, in regard of their substance, from God himselfe:
but have their original immediately, in regard of their substance, from God himself:
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whereas the bodies so come into the world, that they are fashioned, and formed heere belowe of an earthly matter.
whereas the bodies so come into the world, that they Are fashioned, and formed Here below of an earthly matter.
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But this seemes to be ouer-curious, and nothing agreeable to the simplicitie of the Gospell, which enters not into such opinions,
But this seems to be overcurious, and nothing agreeable to the simplicity of the Gospel, which enters not into such opinions,
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as little concerne our knowledge, in any point of Religion.
as little concern our knowledge, in any point of Religion.
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What is then the meaning of this speech, That commeth into the world? Surely, nothing else,
What is then the meaning of this speech, That comes into the world? Surely, nothing Else,
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but that is borne; and so it is often vsed in the Scripture, as the contrarie, to goe out of the worlde, is to die.
but that is born; and so it is often used in the Scripture, as the contrary, to go out of the world, is to die.
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Naked came I out of my mothers womhe (sayeth Iob) and naked shall I returne thither againe.
Naked Come I out of my mother's womhe (Saith Job) and naked shall I return thither again.
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To come out of the wombe, is to bee borne:
To come out of the womb, is to be born:
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toreturne, that is, to goe out of the world, or to leaue it, is to die. The same kinde of speech, the wise King vseth:toreturne, that is, to go out of the world, or to leave it, is to die. The same kind of speech, the wise King uses:
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As Hee came foorth of his mothers belly, hee shall returne naked to goe as hee came. As He Come forth of his mother's belly, he shall return naked to go as he Come.
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To these, adde that of the Apostle;
To these, add that of the Apostle;
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Wee brought nothing into this world, and it is certaine wee shall carrie nothing out. VVee brought nothing: we brought nothing into this world, and it is certain we shall carry nothing out. We brought nothing:
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namely, when by our birth wee came into the worlde; VVee shall carrie nothing out, when wee dye.
namely, when by our birth we Come into the world; We shall carry nothing out, when we die.
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This bringing, and carrying away, argues a comming, and a departing.
This bringing, and carrying away, argues a coming, and a departing.
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But why woulde the Euangelist so describe men? I am wholly of their opinion in this point, who thinke that hee followed the Hebrewe Rabbins herein, who doo oftentimes call a man by the like name;
But why would the Evangelist so describe men? I am wholly of their opinion in this point, who think that he followed the Hebrew Rabbis herein, who do oftentimes call a man by the like name;
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vnder which they comprehend infants too, none excepted. This manner of speech it is likely the common people had learned of their teachers;
under which they comprehend Infants too, none excepted. This manner of speech it is likely the Common people had learned of their Teachers;
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and therefore by it Saint Iohn would farther teach them, that CHRIST is hee, which inlightneth all men, one,
and Therefore by it Saint John would farther teach them, that CHRIST is he, which Enlighteneth all men, one,
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and other, that no man may except himselfe. Some expound this comming into the worlde, of regeneration by baptisme.
and other, that no man may except himself. some expound this coming into the world, of regeneration by Baptism.
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By what warrant? where is it euer so called in Scripture? Howe canne it bee so tearmed? Baptisme rather carries out of the world, then brings vs into it.
By what warrant? where is it ever so called in Scripture? Howe can it be so termed? Baptism rather carries out of the world, then brings us into it.
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For in, and by Baptisme wee renounce the world, and dye vnto it; so farre are wee from comming into it thereby.
For in, and by Baptism we renounce the world, and die unto it; so Far Are we from coming into it thereby.
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It is therefore best, and safest, to take the wordes in the playnest sense, and to vnderstande by them, To bee borne, which is common to all men whatsoeuer:
It is Therefore best, and Safest, to take the words in the Plainest sense, and to understand by them, To be born, which is Common to all men whatsoever:
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so much the rather, because our Lorde in the Gospell hath a like speech, by which hee notes all men.
so much the rather, Because our Lord in the Gospel hath a like speech, by which he notes all men.
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Among them, (sayeth hee) which are borne of VVoemen, arose there not a greater then Iohn Baptist. Is this any more, Among them, (Saith he) which Are born of VVoemen, arose there not a greater then John Baptist. Is this any more,
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then if hee had sayd, Among men, there is not a greater then Iohn?
then if he had said, Among men, there is not a greater then John?
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Hauing thus cleered those doubtes, which, by reason of the wordes, might make the Euangelistes meaning more darke, and hard;
Having thus cleared those doubts, which, by reason of the words, might make the Evangelists meaning more dark, and hard;
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Let vs come now to the matter, that is heere deliuerd.
Let us come now to the matter, that is Here Delivered.
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In the former parte of the verse, our Lorde was sayde to bee the true light; in this later proposition, hee is shewed to bee so, by an especiall effect, which is inlightning euery man.
In the former part of the verse, our Lord was said to be the true Light; in this later proposition, he is showed to be so, by an especial Effect, which is enlightening every man.
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Is euerie man then inlightned? How else, if our Sauiour inlighten euerie man? But there are many, not men only,
Is every man then enlightened? How Else, if our Saviour inlighten every man? But there Are many, not men only,
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but nations, that neuer receiued any light of the Gospell, or inlightning from Christ.
but Nations, that never received any Light of the Gospel, or enlightening from christ.
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This doubt hath made diuers writers expound this place of the light of nature, which wee haue by creation.
This doubt hath made diverse writers expound this place of the Light of nature, which we have by creation.
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And this, it is apparant, wee haue of Christ, By whome all thinges were made, who is the life of men.
And this, it is apparent, we have of christ, By whom all things were made, who is the life of men.
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But what reason should leade vs, to apply this to naturall light? seeing wee haue made it manifest, that in the former verses, it is to bee vnderstoode of that, which is supernaturall.
But what reason should lead us, to apply this to natural Light? seeing we have made it manifest, that in the former Verses, it is to be understood of that, which is supernatural.
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Why should wee giue the worde light, such a signification heere, as it hath no where else, in all the Scripture? But it is no where vsed for the light of reason, which wee haue by nature;
Why should we give the word Light, such a signification Here, as it hath not where Else, in all the Scripture? But it is no where used for the Light of reason, which we have by nature;
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nor for that generall knowledge of GOD, which wee partly bring with vs into the world,
nor for that general knowledge of GOD, which we partly bring with us into the world,
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and partly attaine to, by the contemplation of the creatures.
and partly attain to, by the contemplation of the creatures.
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Wherefore wee must needes conceiue, that the Euangelist speakes of that lights which men receiue by Reuelation from GOD, concerning the meanes of euerlasting life, by faith in Christ;
Wherefore we must needs conceive, that the Evangelist speaks of that lights which men receive by Revelation from GOD, Concerning the means of everlasting life, by faith in christ;
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of which the greatest part of the worlde neuer had any notice.
of which the greatest part of the world never had any notice.
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It behooues vs then to consider the poynt with good aduise, that wee may vnderstande the Euangelists meaning aright;
It behooves us then to Consider the point with good advise, that we may understand the Evangelists meaning aright;
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and neither deny, that our Sauiour inlightneth euerie man, nor confesse that euerie man is inlightned with the knowledge of him to saluation.
and neither deny, that our Saviour Enlighteneth every man, nor confess that every man is enlightened with the knowledge of him to salvation.
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The auncient Diuines of former ages, seeing these inconveniences, and desiring to prouide some rerredy for them;
The ancient Divines of former ages, seeing these inconveniences, and desiring to provide Some rerredy for them;
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by their meditation, and learning, did find out, and leaue vnto vs 2 espseciall answers, for the satisfying of these doubts.
by their meditation, and learning, did find out, and leave unto us 2 espseciall answers, for the satisfying of these doubts.
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First they teach vs, that Christ may truely be said to enlighten euery man, because no man is inlightned, but by him.
First they teach us, that christ may truly be said to enlighten every man, Because no man is enlightened, but by him.
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If there were but one Physician, or one Schoolemaster in this Citty, of that one it might truly be affirmed, that he taught all, that he cured all.
If there were but one physician, or one Schoolmaster in this city, of that one it might truly be affirmed, that he taught all, that he cured all.
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This is he (might we say) that cureth euery man: This is he, that teacheth euery one.
This is he (might we say) that cureth every man: This is he, that Teaches every one.
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Not meaning thereby, that euery particular man, woman, and childe, in the Citty, is taught or healed;
Not meaning thereby, that every particular man, woman, and child, in the city, is taught or healed;
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but signifying in generall, that there is no other Physician, no other teacher, by which any one receiues health, or instruction.
but signifying in general, that there is no other physician, no other teacher, by which any one receives health, or instruction.
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So our Sauiour Christ may be conceiu'd to inlighten euery mā; because euery one that is inlightned, hath that light from him;
So our Saviour christ may be conceived to inlighten every man; Because every one that is enlightened, hath that Light from him;
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and not because euery one is inlightned. So that Saint Iohns meaning, according to this interpretation, must be thus vnderstood;
and not Because every one is enlightened. So that Saint Iohns meaning, according to this Interpretation, must be thus understood;
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Iesus, of whome Iohn bare witnesse, was the true light: and whosoeuer is inlightned, is inlightned by him. Iesus, of whom John bore witness, was the true Light: and whosoever is enlightened, is enlightened by him.
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This exposition, as euery man may easily discerne, agreeth very fitly with the former part, and proueth it very strongly.
This exposition, as every man may Easily discern, agreeth very fitly with the former part, and Proves it very strongly.
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For indeed what sounder proofe can we require, to assure vs, that our Lorde was the true light,
For indeed what sounder proof can we require, to assure us, that our Lord was the true Light,
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then that euery man fetcheth all the light, he hath, from him? Either we must grant, that no man at all hath any light of grace;
then that every man Fetches all the Light, he hath, from him? Either we must grant, that no man At all hath any Light of grace;
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or else yeeld, that he, from whom he hath that light, is the true light. The former is not doubted of;
or Else yield, that he, from whom he hath that Light, is the true Light. The former is not doubted of;
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How then shoulde the later bee in question? The second answere doth not so much respect the partyes inlightned, as him, that doth inlighten;
How then should the later bee in question? The second answer does not so much respect the parties enlightened, as him, that does inlighten;
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who shineth to euery man, that will open his eies to behold him.
who shines to every man, that will open his eyes to behold him.
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For as the naturall light, spreadeth the beames thereof abroad, in al places, and giueth light to euery man,
For as the natural Light, spreadeth the beams thereof abroad, in all places, and gives Light to every man,
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as much as lyes in it, though blinde men see neuer a whit, the better:
as much as lies in it, though blind men see never a whit, the better:
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So this true light, offereth himselfe to al men, shineth vpon euery man, that who so wil may bee inlightned by him.
So this true Light, Offereth himself to all men, shines upon every man, that who so will may be enlightened by him.
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It may seem perhaps to some man, that inlightning signifies a farder matter, then shining vpon a man;
It may seem perhaps to Some man, that enlightening signifies a farther matter, then shining upon a man;
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and so, I remember, it was obserued at verse the fift, The light shineth in darknesse.
and so, I Remember, it was observed At verse the fift, The Light shines in darkness.
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Those blind men, I named ere while, had the Sunne shining on them, but yet they were not inlightned:
Those blind men, I nam ere while, had the Sun shining on them, but yet they were not enlightened:
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vnlesse by inlightning we vnderstand no more, but being made visible, that we may be seene.
unless by enlightening we understand no more, but being made visible, that we may be seen.
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And in that sense indeed, a tree, or a stone, is inlightned by the Sunne, as wel as any liuing creature, that hath eies to see withal.
And in that sense indeed, a tree, or a stone, is enlightened by the Sun, as well as any living creature, that hath eyes to see withal.
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This cannot bee the meaning of the Euangelist. For he speakes not of any mans being made knowne, or apparant to other men;
This cannot be the meaning of the Evangelist. For he speaks not of any men being made known, or apparent to other men;
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but of euery mans knoweing, and seeing those matters, which concerne his everlasting saluation. That is to bee inlightned;
but of every men knowing, and seeing those matters, which concern his everlasting salvation. That is to be enlightened;
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to haue the doctrine of saluation declared to him;
to have the Doctrine of salvation declared to him;
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so that hee discerne, and acknowledge it for such, the truth thereof being made manifest to his conscience;
so that he discern, and acknowledge it for such, the truth thereof being made manifest to his conscience;
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or at the least the sense of that, which is deliuered, being euident, and cleere vnto him.
or At the least the sense of that, which is Delivered, being evident, and clear unto him.
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If this later point bee not performed; surely there is no inlightning, but at the most, shining.
If this later point be not performed; surely there is no enlightening, but At the most, shining.
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The word, which our Euangelist vseth in this place, signifieth in the Scripture, both the holding out of light, by which, things may be made visible to men,
The word, which our Evangelist uses in this place, signifies in the Scripture, both the holding out of Light, by which, things may be made visible to men,
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and the giuing of them sight, by which they may see. Candles are said, to light vs with their brightnesse;
and the giving of them sighed, by which they may see. Candles Are said, to Light us with their brightness;
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that is, to afford vs light, by meanes whereof things may bee seene.
that is, to afford us Light, by means whereof things may be seen.
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And in this sense, the things that are seene, to speake truly, and properly are inlightned,
And in this sense, the things that Are seen, to speak truly, and properly Are enlightened,
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and not wee, in whom there is no alteration, by the presence of the light;
and not we, in whom there is no alteration, by the presence of the Light;
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but only the forme, or shape of that, which is to be seene, is presented to our view by the light shining vpon it,
but only the Form, or shape of that, which is to be seen, is presented to our view by the Light shining upon it,
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and bringing the proportion, and colours of it to our eies. This signification of the word is the more common of the 2: Iudge nothing before the time, vntill the Lorde come, who will lighten things, that are hid in darknesse.
and bringing the proportion, and colours of it to our eyes. This signification of the word is the more Common of the 2: Judge nothing before the time, until the Lord come, who will lighten things, that Are hid in darkness.
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In this place of Scripture, as euery one sees, the lightning is referred to the things, that shall be seene; In this place of Scripture, as every one sees, the lightning is referred to the things, that shall be seen;
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which being hidden shall be discoured, and made visible, or rather layd open to all mens view.
which being hidden shall be discovered, and made visible, or rather laid open to all men's view.
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But the Scripture hath examples of the other signification also.
But the Scripture hath Examples of the other signification also.
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I cease not (saith the Apostle) to giue thanks for you, making mention of you in my prayers, &c. that the eies of your vnderstanding may bee inlightned, that you may knowe what the hope is of your calling &c. This inlightning of the eies of the vnderstanding, is not onely affording of light, by which the things themselues, that are to bee seene, may become visible (for that is done by the ministery of the worde, whereby the hidden mysteries of saluation are revealed to all, that will heare) but an opening of the heart, I cease not (Says the Apostle) to give thanks for you, making mention of you in my Prayers, etc. that the eyes of your understanding may be enlightened, that you may know what the hope is of your calling etc. This enlightening of the eyes of the understanding, is not only affording of Light, by which the things themselves, that Are to be seen, may become visible (for that is done by the Ministry of the word, whereby the hidden Mysteres of salvation Are revealed to all, that will hear) but an opening of the heart,
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and an inward teaching of those secrets; so that a man shall thereby bee perswaded of the truth thereof.
and an inward teaching of those secrets; so that a man shall thereby be persuaded of the truth thereof.
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For, the Ephesians, to whom the Apostle writ this, had heard the Gospell preached by Saint Paul himselfe;
For, the Ephesians, to whom the Apostle writ this, had herd the Gospel preached by Saint Paul himself;
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and by that peaching of his, had the light vouchsaf't them, by which the knowledge of saluation might be had;
and by that Peaching of his, had the Light vouchsafed them, by which the knowledge of salvation might be had;
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and, in some measure also, had attained, to the vnderstanding, and acknowledging of the truth, which the Apostles praye to haue farder reuealed to them, that they might beleeue, and embrace it.
and, in Some measure also, had attained, to the understanding, and acknowledging of the truth, which the Apostles pray to have farther revealed to them, that they might believe, and embrace it.
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This, the same Apostle in an other place, calls the receiuing of light. Many haue light, and knoweledge offered them, but they receiue it not:
This, the same Apostle in an other place, calls the receiving of Light. Many have Light, and knowledge offered them, but they receive it not:
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either because it seemes not worth the receiuing, or for that they are drawne away by their worldly cares,
either Because it seems not worth the receiving, or for that they Are drawn away by their worldly Cares,
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or some other such respects, from the due consideration of that whereof there is offer made them.
or Some other such respects, from the due consideration of that whereof there is offer made them.
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But the Hebrewes (as Saint Paul there writes) had receiued the light, that is, had giuen assent to the truth of that, which was taught them,
But the Hebrews (as Saint Paul there writes) had received the Light, that is, had given assent to the truth of that, which was taught them,
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and for the maintaining of it, had indured (as it is there witnesses) greate fight in afflictions.
and for the maintaining of it, had endured (as it is there Witnesses) great fight in afflictions.
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If we take the word in the former sense, only for shining vpon the things, that are needfull to bee seene, that they may shew themselues vnto vs;
If we take the word in the former sense, only for shining upon the things, that Are needful to be seen, that they may show themselves unto us;
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it is out of doubt, that, in respect thereof, euery man is inlightned, for so much as concernes the office of the light;
it is out of doubt, that, in respect thereof, every man is enlightened, for so much as concerns the office of the Light;
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which is to make manifest those things that were not, without it, to be seene.
which is to make manifest those things that were not, without it, to be seen.
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For so our Lord hath revealed the will of his Father, concerning the meanes of saluation;
For so our Lord hath revealed the will of his Father, Concerning the means of salvation;
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which, but by him, had neuer beene publisht, and proclaimed to al the world. But this is rather lightning, thē inlightning;
which, but by him, had never been published, and proclaimed to all the world. But this is rather lightning, them enlightening;
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as he, that carries a candle, or torch with him, inlightens not the party, before whom he goes,
as he, that carries a candle, or torch with him, inlightens not the party, before whom he Goes,
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or to whō he comes, but only lights him: and in this sense our Sauiour doth but shewe men, what is to bee beleeued.
or to whom he comes, but only lights him: and in this sense our Saviour does but show men, what is to be believed.
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Whereon there growes more question, how it may be said, that euery man is thus lighted.
Whereon there grows more question, how it may be said, that every man is thus lighted.
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For it is very manifest, that there were many thousands in the world, euen then,
For it is very manifest, that there were many thousands in the world, even then,
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when our Sauiour himselfe shone so brightly, by his glorious workes, and powerfull preaching, who neuer heard,
when our Saviour himself shone so brightly, by his glorious works, and powerful preaching, who never herd,
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or saw the one or other, nor, in any likelyhood of reason, possibly could do. What say I? There were many thousandes.
or saw the one or other, nor, in any likelihood of reason, possibly could do. What say I? There were many thousandes.
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I may truly say, the thousand man then liuing, neuer had, nor could haue any sight of the light, that then shined among the Iewes.
I may truly say, the thousand man then living, never had, nor could have any sighed of the Light, that then shined among the Iewes.
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Yet I confesse, that the light stretcht, and spread his beames, to the vttermost of his nature, and strength.
Yet I confess, that the Light stretched, and spread his beams, to the uttermost of his nature, and strength.
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Take example of the Sunne, which in the height of summer riseth early, mounts highe, shines gloriously, sets late;
Take Exampl of the Sun, which in the height of summer Riseth early, mounts high, shines gloriously, sets late;
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and yet there are diuers nations in the worlde, which haue not the least glimse of his light, all the while, he shewes himselfe to vs, in these parts of the Hemisphere, most apparant and bright.
and yet there Are diverse Nations in the world, which have not the least glimpse of his Light, all the while, he shows himself to us, in these parts of the Hemisphere, most apparent and bright.
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Therefore when we read or heare, That our Sauiour, the true light, lighteth euery man, as much as in him lies, we must not consider him as God,
Therefore when we read or hear, That our Saviour, the true Light, lights every man, as much as in him lies, we must not Consider him as God,
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but as the mediator of mankind become man.
but as the Mediator of mankind become man.
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As he was God, he could haue giuen euery one, then liuing in the worlde, certaine knowledge, that himselfe was ordained for the Sauiour of the world.
As he was God, he could have given every one, then living in the world, certain knowledge, that himself was ordained for the Saviour of the world.
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But he was heere to demeane him selfe as a person, who, by the diuine power of his Godhead, could do al things;
But he was Here to demean him self as a person, who, by the divine power of his Godhead, could do all things;
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but, by the conditiō of his mediatorship, was to doe no more, then his humane nature might be known to be imployed in, some way or other.
but, by the condition of his mediatorship, was to do no more, then his humane nature might be known to be employed in, Some Way or other.
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He taught the admirable secrets of God, by his voice; he wrought wōderful miracles by his almighty power:
He taught the admirable secrets of God, by his voice; he wrought wondered Miracles by his almighty power:
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but still it appeared to all men, that by the word, and wil of him, whom they saw to be a man, all those wonders weredon.
but still it appeared to all men, that by the word, and will of him, whom they saw to be a man, all those wonders weredon.
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So then, if we take this lightning of euery man, for affording them the meanes of knowledge to saluation, we must thus conceiue the matter;
So then, if we take this lightning of every man, for affording them the means of knowledge to salvation, we must thus conceive the matter;
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that our Sauiour preacht, and shew'd his miracles by himselfe, and his Apostles, and doth daily vouchsafe the knowledge of the truth to euery man, without exception, not forbidding his ministers to teach any man,
that our Saviour preached, and showed his Miracles by himself, and his Apostles, and does daily vouchsafe the knowledge of the truth to every man, without exception, not forbidding his Ministers to teach any man,
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nor barring any from learning of them.
nor barring any from learning of them.
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Let vs now see, how we are to vnderstand the Euangelist, that the true light inlightneth euery man.
Let us now see, how we Are to understand the Evangelist, that the true Light Enlighteneth every man.
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Inlightning causeth him to discerne the truth of that, which is deliuered: so that the doctrine of the Gospell is alwaies effectuall to him, that is inlightned.
Enlightening Causes him to discern the truth of that, which is Delivered: so that the Doctrine of the Gospel is always effectual to him, that is enlightened.
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The Lord opened the heart of Lydia, that shee attended to the things, that Paul spake. All, that heard him, were lighted; The Lord opened the heart of Lydia, that she attended to the things, that Paul spoke. All, that herd him, were lighted;
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but they only inlightned, which beleeued the things, hee spake. How then may Christ be said to inlighten euery man, since it is apparant, many,
but they only enlightened, which believed the things, he spoke. How then may christ be said to inlighten every man, since it is apparent, many,
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yea the greatest part, beleeue not? Surely the former answer satisfies this doubt very sufficiently.
yea the greatest part, believe not? Surely the former answer Satisfies this doubt very sufficiently.
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Whosoeuer is inlightned, hath this inlightning from the true light.
Whosoever is enlightened, hath this enlightening from the true Light.
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And this interpretation (as I shewed before) agreeth very well with the Euangelists words, and meaning.
And this Interpretation (as I showed before) agreeth very well with the Evangelists words, and meaning.
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But let vs apply the common distinction to this purpose. Christ inlightneth euery man as much as lies in him.
But let us apply the Common distinction to this purpose. christ Enlighteneth every man as much as lies in him.
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If wee vnderstand this of his absolute power, wherby he is able, as God, to do al things, it is manifestly false.
If we understand this of his absolute power, whereby he is able, as God, to do all things, it is manifestly false.
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Else should euery man vndoubtedly beleeue. For he is able to beget faith in the heart of euery man.
Else should every man undoubtedly believe. For he is able to beget faith in the heart of every man.
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Therfore the most, that can bee truly avoucht in this matter, is this, that hee is ready to inlightē euery man.
Therefore the most, that can be truly avouched in this matter, is this, that he is ready to inlighten every man.
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But this interpretation, as far as I can conceiue, doth not fully expresse the sense of the place,
But this Interpretation, as Far as I can conceive, does not Fully express the sense of the place,
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if wee expound it of inlightning. For it is one thing to inlighten, an other thing to bee ready to inlighten.
if we expound it of enlightening. For it is one thing to inlighten, an other thing to be ready to inlighten.
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What could the Euangelist say more of them, that are actually inlightned? I acknowledge the truth of the doctrine, that our Lord is ready to refresh all, that come vnto him, to teach all, that vse the meanes to learne;
What could the Evangelist say more of them, that Are actually enlightened? I acknowledge the truth of the Doctrine, that our Lord is ready to refresh all, that come unto him, to teach all, that use the means to Learn;
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but me thinkes this is not all, that the holy Ghost in this place affirmes.
but me thinks this is not all, that the holy Ghost in this place affirms.
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Therefore I had rather interpret the text, either of lightning, that the true light shines to all, without exception, no man being shut out from the hearing,
Therefore I had rather interpret the text, either of lightning, that the true Light shines to all, without exception, no man being shut out from the hearing,
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and reading of the Scriptures, by any commaundement, or restraint of the light it selfe;
and reading of the Scriptures, by any Commandment, or restraint of the Light it self;
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or of inlightning, that all, which are made partakers thereof attaine to it, only by this true light:
or of enlightening, that all, which Are made partakers thereof attain to it, only by this true Light:
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and both these expositions, are true, and may agree with the words, & meaning of the Euangelist, to commend our Sauiour Christ,
and both these expositions, Are true, and may agree with the words, & meaning of the Evangelist, to commend our Saviour christ,
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as the true light of all men. Now whereas some men herevpon would conclude, that because the true light inlightens euery man,
as the true Light of all men. Now whereas Some men hereupon would conclude, that Because the true Light inlightens every man,
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therefore God hath not made choise of any man, more then of all men, to be heires of his glory in heauen, they gather that, which growes not of the text.
Therefore God hath not made choice of any man, more then of all men, to be Heirs of his glory in heaven, they gather that, which grows not of the text.
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I will make it plaine by a short examination of the matter, according to the former interpretations.
I will make it plain by a short examination of the matter, according to the former interpretations.
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No man is barr'd the ministery of the worde. Therefore saluation is intended alike to all. No man is barred the Ministry of the word. Therefore salvation is intended alike to all.
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If you adde, in regard of the ministery thereof, yet that you say will hardly proue true.
If you add, in regard of the Ministry thereof, yet that you say will hardly prove true.
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For though no man, be abbridg'd of liberty to heare, by any charge to the contrary from God;
For though no man, be abridged of liberty to hear, by any charge to the contrary from God;
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yet many are not vouchsaf't the possibility of hearing.
yet many Are not vouchsafed the possibility of hearing.
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How shall wee affirme then, that in respect of the ministery of the worde, saluation was intended alike to all? I graunt, that the meanes is affoorded in generall;
How shall we affirm then, that in respect of the Ministry of the word, salvation was intended alike to all? I grant, that the means is afforded in general;
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but I deny that therefore there is no difference in Gods purpose, touching lightning of one nation, more then of an other.
but I deny that Therefore there is no difference in God's purpose, touching lightning of one Nation, more then of an other.
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It is as free (for any restraint made by God) for the Turkes to haue the Gospell, as for vs;
It is as free (for any restraint made by God) for the Turkes to have the Gospel, as for us;
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For they are Gentiles, as well as wee.
For they Are Gentiles, as well as we.
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But yet it were too greate vnthankfulnesse, and absurdity, to say, that (concerning the ministery of the worde) God meant to light them to saluation,
But yet it were too great unthankfulness, and absurdity, to say, that (Concerning the Ministry of the word) God meant to Light them to salvation,
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as well as vs. Nomy brethren, let not such a thought enter into your harts,
as well as us Nomy brothers, let not such a Thought enter into your hearts,
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as once to imagin, that the Lord meanes no more good to you, for your saluation, by vouchsafing you the ministery of the Gospel,
as once to imagine, that the Lord means no more good to you, for your salvation, by vouchsafing you the Ministry of the Gospel,
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then to them, whom he suffers to continew in their ignorance, to their certaine destruction.
then to them, whom he suffers to continue in their ignorance, to their certain destruction.
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Let no man deceiue you, by saying, that the light, (as much as lies in it) lighteth euery man.
Let no man deceive you, by saying, that the Light, (as much as lies in it) lights every man.
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It denies no man light, it blinds no mans eies, it hides it selfe from no man that would see it:
It Denies no man Light, it blinds no men eyes, it hides it self from no man that would see it:
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But it offers it selfe to some men, it shines into their eies, it seeks them out, where they are in darknes,
But it offers it self to Some men, it shines into their eyes, it seeks them out, where they Are in darkness,
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& follows them, when they turne their backs, and flee from it.
& follows them, when they turn their backs, and flee from it.
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Haue not wee had experience of this bountifulnes? Call to mind those daies of darknes,
Have not we had experience of this bountifulness? Call to mind those days of darkness,
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when our forefathers lay buried in blindnes, and ignorance.
when our Forefathers lay buried in blindness, and ignorance.
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Did we run after the light, or did it come to vs? Was it not scorn'd, reiected, hated? Did it not shine vpō our eylids,
Did we run After the Light, or did it come to us? Was it not scorned, rejected, hated? Did it not shine upon our eyelids,
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when wee shut them, because wee would not see? What rip I vp matters of antiquity? I will say nothing of our returning into Aegypt, in Queene Maryes daies, of our persecuting the truth,
when we shut them, Because we would not see? What rip I up matters of antiquity? I will say nothing of our returning into Egypt, in Queen Maryes days, of our persecuting the truth,
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and murdering the Saints of God, for holding out the light to vs, that wee might see.
and murdering the Saints of God, for holding out the Light to us, that we might see.
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Behold, the light is come againe vnto vs, it shines in at our windows, it winds it selfe into our harts, it presents it selfe to our sight, which way soeuer wee turne.
Behold, the Light is come again unto us, it shines in At our windows, it winds it self into our hearts, it presents it self to our sighed, which Way soever we turn.
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And is it possible, any man should be found, that will not acknowledge an especiall purpose,
And is it possible, any man should be found, that will not acknowledge an especial purpose,
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and desire in the light, to make vs see? What? no more, then to light the Turkes? For pure shame I will say no more of the matter:
and desire in the Light, to make us see? What? no more, then to Light the Turkes? For pure shame I will say no more of the matter:
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Cheefly because I reserue this point of vniuersall grace for a fitter opportunity. Yet I must needs speake a word or two of the other exposition.
Chiefly Because I reserve this point of universal grace for a fitter opportunity. Yet I must needs speak a word or two of the other exposition.
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The true light is ready to inlighten euery man. The true Light is ready to inlighten every man.
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Let me graunt that interpretation, what then? Therefore is it not readier to inlighten some,
Let me grant that Interpretation, what then? Therefore is it not Readier to inlighten Some,
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then other some? How shall that be proued? It is ready to inlighten some: Some other it doth inlighten. The former answere may suffice.then other Some? How shall that be proved? It is ready to inlighten Some: some other it does inlighten. The former answer may suffice.
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It is ready, so that it refuseth not to giue light to any man;
It is ready, so that it Refuseth not to give Light to any man;
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but some men it neuer lins shining vpon, till it haue gotten passage to the vnderstanding,
but Some men it never lins shining upon, till it have got passage to the understanding,
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and informed that fully of the truth.
and informed that Fully of the truth.
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It is giuen to you (saith our Sauiour) to knowe the secrets of the kingdome of heauen, It is given to you (Says our Saviour) to know the secrets of the Kingdom of heaven,
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but to them it is not giuen. but to them it is not given.
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The light shone, to the Scribes, Pharises, and people, and as (these men say) was ready to inlighten them:
The Light shone, to the Scribes, Pharisees, and people, and as (these men say) was ready to inlighten them:
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but the Apostles were inlightned indeed.
but the Apostles were enlightened indeed.
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It was giuen them by him, that, according to his good pleasure, reuealeth the Gospell to babes,
It was given them by him, that, according to his good pleasure, Revealeth the Gospel to babes,
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& men of small vnderstanding, and hides it from the wise, and learned.
& men of small understanding, and hides it from the wise, and learned.
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Tel me not of the good vse of Free-wil, or any other preparednesse, in the hearts of them, that are inlightned;
Tell me not of the good use of Freewill, or any other preparedness, in the hearts of them, that Are enlightened;
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as if the difference were from man, and not from God.
as if the difference were from man, and not from God.
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I may not stand now to dispute that matter, but wil take the first occasion to handle it, that offers it selfe:
I may not stand now to dispute that matter, but will take the First occasion to handle it, that offers it self:
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I hope in my next Sermon to speake somewhat of it.
I hope in my next Sermon to speak somewhat of it.
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In the meane time, let it bee enough for vs, touching the point in question, to vnderstand, that the light,
In the mean time, let it be enough for us, touching the point in question, to understand, that the Light,
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as ready as it is (and it is most ready) neuer inlightens any man, whome it selfe doth not first fitte,
as ready as it is (and it is most ready) never inlightens any man, whom it self does not First fit,
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and dispose to receiue that light; as I will shewe, if it please God, hereafter. It is Christ then, euen the true light, which inlightens euery man.
and dispose to receive that Light; as I will show, if it please God, hereafter. It is christ then, even the true Light, which inlightens every man.
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Of his fulnesse (saith our Euangelist) haue wee all receiued. Yea, I. Baptist himselfe, that shone with such extraordinary brightnesse, had his light from him, who had the spirit without measure. Of his fullness (Says our Evangelist) have we all received. Yea, I Baptist himself, that shone with such extraordinary brightness, had his Light from him, who had the Spirit without measure.
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Therefore doth he truly, and freely professe himselfe, that hee was not worthy to carry his shooes after him.
Therefore does he truly, and freely profess himself, that he was not worthy to carry his shoes After him.
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VVee heard at the fourth verse, the testimonies of Zachary and Simeon to this purpose; that hee was the light of the Gentiles.
We herd At the fourth verse, the testimonies of Zachary and Simeon to this purpose; that he was the Light of the Gentiles.
pns12 vvd p-acp dt ord n1, dt n2 pp-f np1 cc np1 p-acp d n1; cst pns31 vbds dt n1 pp-f dt n2-j.
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I will not spende time in repeating them: nor in vrging the exhortation, which then I pressed, of trusting to Christ with confidence,
I will not spend time in repeating them: nor in urging the exhortation, which then I pressed, of trusting to christ with confidence,
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5679
how great soeuer our darknesse bee.
how great soever our darkness be.
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Only giue mee leaue, I pray you, to apply the generality of this inlightning, to our particular instruction, and comfort.
Only give me leave, I pray you, to apply the generality of this enlightening, to our particular instruction, and Comfort.
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5681
Christ the true light, lightneth euery man.
christ the true Light, lighteneth every man.
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5682
VVho may then except himselfe, or any other man? Yet there are two sortes of people, that make question of this doctrine:
Who may then except himself, or any other man? Yet there Are two sorts of people, that make question of this Doctrine:
r-crq vmb av vvi px31, cc d j-jn n1? av a-acp vbr crd n2 pp-f n1, cst vvb n1 pp-f d n1:
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5683
The poore soule, that is priuy to his owne ignorance, and the desperate wretch, that woulde excuse his wickednesse.
The poor soul, that is privy to his own ignorance, and the desperate wretch, that would excuse his wickedness.
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5684
The one discomfortes his heart, with too much care. The other destroies his soule, with prophane carelesnesse.
The one discomforts his heart, with too much care. The other Destroys his soul, with profane carelessness.
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5685
These mens cases, I confesse, are very diuers; yet thus much may be said to them both in generall.
These men's cases, I confess, Are very diverse; yet thus much may be said to them both in general.
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5686
The true light shines to euery man in the ministery of the word.
The true Light shines to every man in the Ministry of the word.
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5687
What warrāt, or reason haue either of you, to exempt your selues out of this number? Are not you, comprised vnder these generall tearmes, euery one? No Country, no age, no sexe, no estate, is without the reach of them, Let mee come neerer.
What warrant, or reason have either of you, to exempt your selves out of this number? are not you, comprised under these general terms, every one? No Country, no age, no sex, no estate, is without the reach of them, Let me come nearer.
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No particular person whatsoeuer is excluded; but the light shewes his brightnesse for all, and euery one that will see it.
No particular person whatsoever is excluded; but the Light shows his brightness for all, and every one that will see it.
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But the question is now of none, but them, who liue in those places, where this light doth shine;
But the question is now of none, but them, who live in those places, where this Light does shine;
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that is, where the Gospell is knowne, and profest.
that is, where the Gospel is known, and professed.
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5691
Can any such man truly say, the light is not for him? Who tells thee so? The holy Ghost heere affirmes the quite contrary, It lights euery man. VVell:
Can any such man truly say, the Light is not for him? Who tells thee so? The holy Ghost Here affirms the quite contrary, It lights every man. Well:
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5692
let vs examine the matter, somewhat more particularly. Stand foorth, thou, that desperatly settst all at six, and seauen;
let us examine the matter, somewhat more particularly. Stand forth, thou, that desperately settest all At six, and seauen;
vvb pno12 vvi dt n1, av av-dc av-j. n1 av, pns21, cst av-j vv2 d p-acp crd, cc crd;
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5693
because (forsooth) God will not haue euery man to bee inlightned, or lighted. If hee woulde haue no man, there were some reason •n thy doing.
Because (forsooth) God will not have every man to be enlightened, or lighted. If he would have no man, there were Some reason •n thy doing.
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5694
For then, it were in vaine to looke after the light; neither would there haue beene any means afforded to that pupose.
For then, it were in vain to look After the Light; neither would there have been any means afforded to that purpose.
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But since thou confessest, that some are to be inlightned, what excuse can there bee for thy carelessnesse? All shall not be inlightned;
But since thou Confessest, that Some Are to be enlightened, what excuse can there be for thy carelessness? All shall not be enlightened;
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5696
why then should I care to seeke the light? some shall be:
why then should I care to seek the Light? Some shall be:
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why shouldst thou not care then? If all should, it would come vtterly without thy care;
why Shouldst thou not care then? If all should, it would come utterly without thy care;
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5698
Then mightest thou reason in this sort; All shall bee inlightned; and therefore I too:
Then Mightest thou reason in this sort; All shall be enlightened; and Therefore I too:
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why should I then trouble my selfe about it? But to disp••• as thou dost; some shall not be inlightned;
why should I then trouble my self about it? But to disp••• as thou dost; Some shall not be enlightened;
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Therefore I will bee altogether carelesse; argues a senslesse desperatnesse.
Therefore I will be altogether careless; argues a senseless desperateness.
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5701
I am sure thou wilt grant, it is as cleere and certaine, that God will not haue all men to bee learned,
I am sure thou wilt grant, it is as clear and certain, that God will not have all men to be learned,
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or to bee of any one profession, or trade, as that hee will not haue all men to bee inlightned.
or to be of any one profession, or trade, as that he will not have all men to be enlightened.
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5703
Answere mee then, why thou dost apply thy selfe to study, or to any course of life whatsoeuer.
Answer me then, why thou dost apply thy self to study, or to any course of life whatsoever.
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5704
For I presume, thinke what thou wilt, thou wilt neuer bee so desperate, as to saye,
For I presume, think what thou wilt, thou wilt never be so desperate, as to say,
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5705
or so absurde, as to imagine. that thou wilt bee of this, or that profession, whether God will, or no.
or so absurd, as to imagine. that thou wilt be of this, or that profession, whither God will, or no.
cc av j, c-acp pc-acp vvi. cst pns21 vm2 vbi pp-f d, cc d n1, cs np1 vmb, cc uh-dx.
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5706
Let mee reason against thee, as thy selfe didst ere while. God will not haue all men to bee Schollers;
Let me reason against thee, as thy self didst ere while. God will not have all men to be Scholars;
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5707
Therefore will I neuer bestow any paines in study. I may say the like of Marchants.
Therefore will I never bestow any pains in study. I may say the like of Merchants.
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5708
Marriners, Mercers, Grocers, and of euery trade.
Mariners, Mercers, Grocers, and of every trade.
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5709
So that, by this gay reason, no man shoulde euer betake himselfe to any course of life,
So that, by this gay reason, no man should ever betake himself to any course of life,
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5710
but wander idly vppe, and downe, or rather lye still and sterue.
but wander idly up, and down, or rather lie still and starve.
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5711
And yet such are the goodly argumentes, by which prophane men blaspheame the vnsearchable counsails of God,
And yet such Are the goodly Arguments, by which profane men Blaspheme the unsearchable Counsels of God,
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5712
and procure iust damnation to their own soules. That, which they may cleerely see, they will not looke vpon;
and procure just damnation to their own Souls. That, which they may clearly see, they will not look upon;
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5713
That, which they cannot possibly discerne, they wil be alwaies gasing on. They are curious to search out what God hath determined of them in himselfe:
That, which they cannot possibly discern, they will be always gazing on. They Are curious to search out what God hath determined of them in himself:
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5714
Careless to vnderstand what he hath appointed, for thē in his word.
Careless to understand what he hath appointed, for them in his word.
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5715
It is set downe in plaine words, and often, that God will haue all men to bee saued,
It is Set down in plain words, and often, that God will have all men to be saved,
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5716
and to come to the knowledge of his truth; that the grace of God, which bringeth saluation to all men, hath appeared. and to come to the knowledge of his truth; that the grace of God, which brings salvation to all men, hath appeared.
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5717
The Scripture is full of such speeches. All these are past ouer, as many, an• as plaine as they are;
The Scripture is full of such Speeches. All these Are passed over, as many, an• as plain as they Are;
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5718
and wretched men, to cloake their owne wickednesse, wil heare, and thinke of nothinge, but Gods secret predestination.
and wretched men, to cloak their own wickedness, will hear, and think of nothing, but God's secret predestination.
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5719
I haue been too long in this point already, let me conclude in one worde:
I have been too long in this point already, let me conclude in one word:
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5720
where the light shines, if any mā be not inlightned, it is because he cares not for the light, not that the light hides it selfe from him.
where the Light shines, if any man be not enlightened, it is Because he Cares not for the Light, not that the Light hides it self from him.
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5721
Then maist thou conceiue good hope, that sighest, & gronest vnder the burden of thine ignorance, seeking by al meanes to come to knowledge.
Then Mayest thou conceive good hope, that sighest, & gronest under the burden of thine ignorance, seeking by all means to come to knowledge.
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5722
VVill hee (thinkst thou) that offereth his light, where it is refus'd, & despised, withdraw it, where it is desired,
VVill he (Thinkest thou) that Offereth his Light, where it is refused, & despised, withdraw it, where it is desired,
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5723
and sought for? He came (as himselfe professeth) to seeke, and to saue that which was lost. And wil he cast away those, that seek to him? Com to me al ye that labour, & are heauy laden.
and sought for? He Come (as himself Professes) to seek, and to save that which was lost. And will he cast away those, that seek to him? Come to me all you that labour, & Are heavy laden.
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5724
Doth he cal them to him, that he may beat them away when come? No, no, the promise followes; And I will refresh you.
Does he call them to him, that he may beatrice them away when come? No, no, the promise follows; And I will refresh you.
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5725
Him, that comes to mee I cast not away, saith hee in another place. But I cannot come to him (saist thou) for want of knowledge; Him, that comes to me I cast not away, Says he in Another place. But I cannot come to him (Sayest thou) for want of knowledge;
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5726
Nay (say I) thou wouldst not come to him, but that thou hast knowledge:
Nay (say I) thou Wouldst not come to him, but that thou hast knowledge:
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5727
knoweledge that thou art a sinner, knowledge that hee is a Sauiour. Art thou not inlightned? The darknesse doth not comprehend him.
knowledge that thou art a sinner, knowledge that he is a Saviour. Art thou not enlightened? The darkness does not comprehend him.
n1 cst pns21 vb2r dt n1, n1 cst pns31 vbz dt n1. vb2r pns21 xx vvn? dt n1 vdz xx vvi pno31.
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5728
No man acknowledgeth him truly to be the Lorde of life, but hee, that hath learned of God, that hee is so.
No man acknowledgeth him truly to be the Lord of life, but he, that hath learned of God, that he is so.
dx n1 vvz pno31 av-j pc-acp vbi dt n1 pp-f n1, cc-acp pns31, cst vhz vvn pp-f np1, cst pns31 vbz av.
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5729
It fares with thee, as it did with Peter, when the Angell brought him out of prison.
It fares with thee, as it did with Peter, when the Angel brought him out of prison.
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5730
Hee rose, and followed the Angell and knewe not that it was true, which was done by the Angell, He rose, and followed the Angel and knew not that it was true, which was done by the Angel,
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5731
but thought it had beene a vision. but Thought it had been a vision.
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5732
And it is said of the Iewes in the Psalme, that they were like men that dreamt,
And it is said of the Iewes in the Psalm, that they were like men that dreamed,
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5733
when the Lord brought againe the captiuity of Sion. Thy case is much like these mens.when the Lord brought again the captivity of Sion. Thy case is much like these men's.
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5734
Thou hast receiued light, and knowst it not; But admit thou wert not inlightned. Surely thou maist bee, if thou wilt.
Thou hast received Light, and Knowest it not; But admit thou Wertenberg not enlightened. Surely thou Mayest be, if thou wilt.
pns21 vh2 vvn n1, cc vv2 pn31 xx; cc-acp vvb pns21 vbd2r xx vvn. np1 pns21 vm2 vbi, cs pns21 vm2.
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5735
The light, thou seest, shines all about thee:
The Light, thou See, shines all about thee:
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5736
wherefor but to bee seene, and receiued? why not by th••, aswell, as by an other? It lights, it inlightneth euery man.
Wherefore but to be seen, and received? why not by th••, aswell, as by an other? It lights, it Enlighteneth every man.
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5737
Plucke vppe thy hearte, wipe the teares from thine eies, that dymme thy sight. Doe not thinke thou hast no light, because a farre of, thou seest a greater, then thine is.
Pluck up thy heart, wipe the tears from thine eyes, that dymme thy sighed. Do not think thou hast no Light, Because a Far of, thou See a greater, then thine is.
vvb a-acp po21 n1, vvb dt n2 p-acp po21 n2, cst n1 po21 n1. vdb xx vvi pns21 vh2 dx n1, c-acp dt av-j pp-f, pns21 vv2 dt jc, av png21 vbz.
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If an other man haue a Torch, or a Cresset to light him, and thou but a candle, to shewe thee the way;
If an other man have a Torch, or a Cresset to Light him, and thou but a candle, to show thee the Way;
cs dt j-jn n1 vhb dt n1, cc dt n1 pc-acp vvi pno31, cc pns21 p-acp dt n1, pc-acp vvi pno21 dt n1;
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yet thou art not without light. Perhaps he hath farder to goe, perhaps his way is more daungerous.
yet thou art not without Light. Perhaps he hath farther to go, perhaps his Way is more dangerous.
av pns21 vb2r xx p-acp n1. av pns31 vhz jc p-acp vvi, av po31 n1 vbz av-dc j.
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It may bee, if thy light were greater, thy care, and heedfulnesse would be lesse. God hath proportioned out thy light, according to thy need;
It may be, if thy Light were greater, thy care, and heedfulness would be less. God hath proportioned out thy Light, according to thy need;
pn31 vmb vbi, cs po21 n1 vbdr jc, po21 n1, cc n1 vmd vbi av-dc. np1 vhz vvn av po21 n1, vvg p-acp po21 n1;
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thou hast light, though not so much, as thou wouldst haue: If thou haue none, thou shalt haue.
thou hast Light, though not so much, as thou Wouldst have: If thou have none, thou shalt have.
pns21 vh2 n1, cs xx av av-d, c-acp pns21 vmd2 vhi: cs pns21 vhb pix, pns21 vm2 vhi.
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He inlighttens euery man, that commeth into the world. He inlighttens every man, that comes into the world.
pns31 vvz d n1, cst vvz p-acp dt n1.
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5743
Such is the effect of the light, in its owne nature, such would it be in the hearts of men, if it were receiued.
Such is the Effect of the Light, in its own nature, such would it be in the hearts of men, if it were received.
d vbz dt n1 pp-f dt n1, p-acp po31 d n1, d vmd pn31 vbi p-acp dt n2 pp-f n2, cs pn31 vbdr vvn.
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as it desires, and ought to bee.
as it Desires, and ought to be.
p-acp pn31 vvz, cc pi pc-acp vbi.
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The Evangelist told vs before, that the light shineth in darknesse, but without any good intertainement. The darknesse comprehended it not.
The Evangelist told us before, that the Light shines in darkness, but without any good entertainment. The darkness comprehended it not.
dt np1 vvd pno12 a-acp, cst dt n1 vvz p-acp n1, p-acp p-acp d j n1. dt n1 vvd pn31 xx.
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Those two points he amply fieth farder in these verses; first the offer, which the light makes of it selfe. Hee was in the world; He came to his owne.
Those two points he amply fieth farther in these Verses; First the offer, which the Light makes of it self. He was in the world; He Come to his own.
d crd n2 pns31 av-j vvz jc p-acp d n2; ord dt n1, r-crq dt n1 vvz pp-f pn31 n1. pns31 vbds p-acp dt n1; pns31 vvd p-acp po31 d.
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Then the refusall of that offer; the world knewe him not, His owne receiued him not.
Then the refusal of that offer; the world knew him not, His own received him not.
av dt n1 pp-f d n1; dt n1 vvd pno31 xx, po31 d vvd pno31 xx.
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I will handle the verses, as they ly, and speak seuerally of His being in the world, and not being knowne;
I will handle the Verses, as they lie, and speak severally of His being in the world, and not being known;
pns11 vmb vvi dt n2, c-acp pns32 vvb, cc vvi av-j pp-f po31 n1 p-acp dt n1, cc xx vbg vvn;
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of his comming to his owne, and not being receiued by them. So that each verse hath two partes;of his coming to his own, and not being received by them. So that each verse hath two parts;
pp-f po31 n-vvg p-acp po31 d, cc xx vbg vvn p-acp pno32. av cst d n1 vhz crd n2;
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our Sauiour Christs kindnesse in offering, and mens vnkindnesse in refusing. In the former verse, the offer is in these wordes. Hee was in the world; the refusall in the rest.
our Saviour Christ kindness in offering, and men's unkindness in refusing. In the former verse, the offer is in these words. He was in the world; the refusal in the rest.
po12 n1 npg1 n1 p-acp vvg, cc ng2 n1 p-acp vvg. p-acp dt j n1, dt n1 vbz p-acp d n2. pns31 vbds p-acp dt n1; dt n1 p-acp dt n1.
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For the vnderstanding of the offer; we must consider these 2 things; what is meant by the world, what by being in the world is signified.
For the understanding of the offer; we must Consider these 2 things; what is meant by the world, what by being in the world is signified.
p-acp dt n1 pp-f dt n1; pns12 vmb vvi d crd n2; q-crq vbz vvn p-acp dt n1, r-crq a-acp vbg p-acp dt n1 vbz vvn.
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The knowledge of these two points, will discouer the Euangelists meaning.
The knowledge of these two points, will discover the Evangelists meaning.
dt n1 pp-f d crd n2, vmb vvi dt n2 vvg.
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5753
First therefore of the world, which hath diuers significations in the Scripture, as this oneverse may teach vs;
First Therefore of the world, which hath diverse significations in the Scripture, as this oneverse may teach us;
ord av pp-f dt n1, r-crq vhz j n2 p-acp dt n1, c-acp d n1 vmb vvi pno12;
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where it is taken in two different senses, at the least, if not in 3. That I may speake of it as orderly,
where it is taken in two different Senses, At the least, if not in 3. That I may speak of it as orderly,
c-crq pn31 vbz vvn p-acp crd j n2, p-acp dt ds, cs xx p-acp crd cst pns11 vmb vvi pp-f pn31 a-acp av-j,
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and as plainly as I can;
and as plainly as I can;
cc c-acp av-j c-acp pns11 vmb;
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5756
wee are to vnderstand, that The world generally signifies the whole creature, or whatsoeuer was created.
we Are to understand, that The world generally signifies the Whole creature, or whatsoever was created.
pns12 vbr pc-acp vvi, cst dt n1 av-j vvz dt j-jn n1, cc r-crq vbds vvn.
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5757
The inuisible things of God (saith the Apostle) are seene by the creation of the world. The invisible things of God (Says the Apostle) Are seen by the creation of the world.
dt j n2 pp-f np1 (vvz dt n1) vbr vvn p-acp dt n1 pp-f dt n1.
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This is that world, which in this verse is said to haue beene made by Christ.
This is that world, which in this verse is said to have been made by christ.
d vbz d n1, r-crq p-acp d n1 vbz vvn pc-acp vhi vbn vvn p-acp np1.
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5759
The same, a little before, was called All things. By him were all things made.
The same, a little before, was called All things. By him were all things made.
dt d, dt j a-acp, vbds vvn d n2. p-acp pno31 vbdr d n2 vvn.
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Only it may well be thought, that in the former place, the Angells are not signified;
Only it may well be Thought, that in the former place, the Angels Are not signified;
av-j pn31 vmb av vbi vvn, cst p-acp dt j n1, dt n2 vbr xx vvn;
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because Saint Paul speakes of the knowledge of God by the light of nature: which perhaps will not serue to shew vs the Angels.
Because Saint Paul speaks of the knowledge of God by the Light of nature: which perhaps will not serve to show us the Angels.
c-acp n1 np1 vvz pp-f dt n1 pp-f np1 p-acp dt n1 pp-f n1: r-crq av vmb xx vvi pc-acp vvi pno12 dt n2.
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In this sense, also it is to be vnderstood, wheresoeuer there is speech of the beginning, or foundation of the world.
In this sense, also it is to be understood, wheresoever there is speech of the beginning, or Foundation of the world.
p-acp d n1, av pn31 vbz pc-acp vbi vvn, c-crq pc-acp vbz n1 pp-f dt n1, cc n1 pp-f dt n1.
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As hee hath chosen vs in him, before the foundation of the world; that is, before any thing was created. As he hath chosen us in him, before the Foundation of the world; that is, before any thing was created.
c-acp pns31 vhz vvn pno12 p-acp pno31, p-acp dt n1 pp-f dt n1; cst vbz, p-acp d n1 vbds vvn.
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5764
All other significations of the worde flowe from this one: which is the first, and principall, varyed as necessity required, or delight perswaded.
All other significations of the word flow from this one: which is the First, and principal, varied as necessity required, or delight persuaded.
av-d j-jn n2 pp-f dt n1 vvi p-acp d crd: r-crq vbz dt ord, cc j-jn, j-vvn p-acp n1 vvd, cc n1 vvn.
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The next most generall obseruation is this, that the worde is put for some part, or member of the whole.
The next most general observation is this, that the word is put for Some part, or member of the Whole.
dt ord av-ds j n1 vbz d, cst dt n1 vbz vvn p-acp d n1, cc n1 pp-f dt j-jn.
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Sometimes for the whole frame, & compasse of heauen, and earth; wherein the rest of the creatures are contained; So speakes the Apostle;
Sometime for the Whole frame, & compass of heaven, and earth; wherein the rest of the creatures Are contained; So speaks the Apostle;
av p-acp dt j-jn n1, cc n1 pp-f n1, cc n1; c-crq dt n1 pp-f dt n2 vbr vvn; av vvz dt n1;
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5767
God that made the worlde, and all things that are therein. God that made the world, and all things that Are therein.
np1 cst vvd dt n1, cc d n2 cst vbr av.
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5768
If euery thing that Iesus did, should bee written, I suppose (saith Saint Iohn) the world would not containe the books, that should be written. VVhat worlde may bee said to containe, If every thing that Iesus did, should be written, I suppose (Says Faint John) the world would not contain the books, that should be written. What world may be said to contain,
cs d n1 cst np1 vdd, vmd vbi vvn, pns11 vvb (vvz j np1) dt n1 vmd xx vvi dt n2, cst vmd vbi vvn. q-crq n1 vmb vbi vvn pc-acp vvi,
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5769
or not to containe, but the space of heauen, and earth? Sometimes it is taken, more particularly,
or not to contain, but the Molle of heaven, and earth? Sometime it is taken, more particularly,
cc xx pc-acp vvi, cc-acp dt n1 pp-f n1, cc n1? av pn31 vbz vvn, av-dc av-j,
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for the earth, where men liue; and this is very common. The Deuill shewed our Sauiour all the kingdomes of the world.
for the earth, where men live; and this is very Common. The devil showed our Saviour all the kingdoms of the world.
p-acp dt n1, c-crq n2 vvb; cc d vbz av j. dt n1 vvd po12 n1 d dt n2 pp-f dt n1.
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As long as I am in the worlde (saith our Sauiour) I am the light of the worlde. As long as I am in the world (Says our Saviour) I am the Light of the world.
p-acp av-j c-acp pns11 vbm p-acp dt n1 (vvz po12 n1) pns11 vbm dt n1 pp-f dt n1.
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In what worlde was our Lorde, when hee said so? Heere on earth amonge men, whose light hee vvas. In what world was our Lord, when he said so? Here on earth among men, whose Light he was.
p-acp r-crq n1 vbds po12 n1, c-crq pns31 vvd av? av p-acp n1 p-acp n2, rg-crq n1 pns31 vbds.
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5773
Into this worlde hee sent his disciples; Goe into all the worlde; that is into all partes, and coastes of the earth.
Into this world he sent his Disciples; Go into all the world; that is into all parts, and coasts of the earth.
p-acp d n1 pns31 vvd po31 n2; vvb p-acp d dt n1; cst vbz p-acp d n2, cc n2 pp-f dt n1.
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To this signification of the worde belonges that in the verse next before, and such other places.
To this signification of the word belongs that in the verse next before, and such other places.
p-acp d n1 pp-f dt n1 vvz d p-acp dt n1 ord p-acp, cc d j-jn n2.
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Euery man that commeth into the world; that is, borne. In an other text it is more plaine; Every man that comes into the world; that is, born. In an other text it is more plain;
d n1 cst vvz p-acp dt n1; cst vbz, vvn. p-acp dt j-jn n1 pn31 vbz av-dc j;
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5776
A woman when shee is deliuered of child, remembreth her anguish no more; for ioy that a man is borne into the world. A woman when she is Delivered of child, Remember her anguish no more; for joy that a man is born into the world.
dt n1 c-crq pns31 vbz vvn pp-f n1, vvz po31 n1 av-dx av-dc; p-acp n1 cst dt n1 vbz vvn p-acp dt n1.
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5777
These significations are common, and well knowne; as comming neere to the ordinary, and first vse of the worde.
These significations Are Common, and well known; as coming near to the ordinary, and First use of the word.
d n2 vbr j, cc av vvn; c-acp vvg av-j p-acp dt j, cc ord n1 pp-f dt n1.
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5778
Besides these, it is very often taken more especially or Men, who are the principall parts of the world,
Beside these, it is very often taken more especially or Men, who Are the principal parts of the world,
p-acp d, pn31 vbz av av vvn av-dc av-j cc n2, r-crq vbr dt j-jn n2 pp-f dt n1,
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and for whome the whole was made. VVhen the worlde in the wisedome of God, knewe not God by wisedome.
and for whom the Whole was made. When the world in the Wisdom of God, knew not God by Wisdom.
cc p-acp ro-crq dt j-jn vbds vvn. c-crq dt n1 p-acp dt n1 pp-f np1, vvd xx np1 p-acp n1.
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Knowledge is proper to men, and belongeth not to any other of these visible creatures. God was in Christ reconciling the world to himselfe, not imputing their sinnes.
Knowledge is proper to men, and belongeth not to any other of these visible creatures. God was in christ reconciling the world to himself, not imputing their Sins.
n1 vbz j p-acp n2, cc vvz xx p-acp d j-jn pp-f d j n2. np1 vbds p-acp np1 n-vvg dt n1 p-acp px31, xx vvg po32 n2.
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5781
To whome are sinnes forgiuen, but to men? Who are reconciled vnto God by Christ,
To whom Are Sins forgiven, but to men? Who Are reconciled unto God by christ,
p-acp ro-crq vbr n2 vvn, cc-acp p-acp n2? q-crq vbr vvn p-acp np1 p-acp np1,
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but men? IIee tooke not the Angells (who shall euer remaine vnreconciled) But hee tooke the seede of Abraham.
but men? IIee took not the Angels (who shall ever remain unreconciled) But he took the seed of Abraham.
cc-acp n2? np1 vvd xx dt ng1 (r-crq vmb av vvi j) p-acp pns31 vvd dt n1 pp-f np1.
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5783
Thus the world signifieth in generall all kinde of men whatsoeuer.
Thus the world signifies in general all kind of men whatsoever.
av dt n1 vvz p-acp n1 d n1 pp-f n2 r-crq.
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5784
But because that naturally men are naught, and wickked, the worde is sometimes put in particular for the wicked, and almost for wickednesse.
But Because that naturally men Are nought, and wicked, the word is sometime put in particular for the wicked, and almost for wickedness.
cc-acp c-acp cst av-j n2 vbr pix, cc j, dt n1 vbz av vvn p-acp j c-acp dt j, cc av p-acp n1.
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5785
You are of the world (saith our Sauiour to the Iewes that woulde not beleeue) I am not of this worlde. You Are of the world (Says our Saviour to the Iewes that would not believe) I am not of this world.
pn22 vbr pp-f dt n1 (vvz po12 n1 p-acp dt np2 cst vmd xx vvi) pns11 vbm xx pp-f d n1.
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5786
The worlde cannot hate you, (saith hee in an other place) but mee it hateth. They are of the worlde (saith Saint Iohn, of t•e false teachers, that denyed Iesus to bee come in the flesh) Therefore speake they of the vvorlde, and the world heareth them. The world cannot hate you, (Says he in an other place) but me it hates. They Are of the world (Says Faint John, of t•e false Teachers, that denied Iesus to be come in the Flesh) Therefore speak they of the world, and the world hears them.
dt n1 vmbx vvi pn22, (vvz pns31 p-acp dt j-jn n1) p-acp pno11 pn31 vvz. pns32 vbr pp-f dt n1 (vvz j np1, pp-f n1 j n2, cst vvd np1 pc-acp vbi vvn p-acp dt n1) av vvb pns32 pp-f dt n1, cc dt n1 vvz pno32.
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5787
In this respect is the Deuill called the Prince of the worlde. Yea the world is as it were the fountaine of naughtinesse.
In this respect is the devil called the Prince of the world. Yea the world is as it were the fountain of naughtiness.
p-acp d n1 vbz dt n1 vvd dt n1 pp-f dt n1. uh dt n1 vbz c-acp pn31 vbdr dt n1 pp-f n1.
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5788
All that is in the worlde (saith Iohn) as the lust of the flesh, the lust of the eies, All that is in the world (Says John) as the lust of the Flesh, the lust of the eyes,
d cst vbz p-acp dt n1 (vvz np1) c-acp dt n1 pp-f dt n1, dt n1 pp-f dt n2,
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5789
and the pride of life, is not of the Father, but of the worlde. and the pride of life, is not of the Father, but of the world.
cc dt n1 pp-f n1, vbz xx pp-f dt n1, cc-acp pp-f dt n1.
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5790
I may adde in the last place, that the riches, honours, pleasures, and such like, that the worlde affordes, are tearmed sometimes by the name of the worlde,
I may add in the last place, that the riches, honours, pleasures, and such like, that the world affords, Are termed sometime by the name of the world,
pns11 vmb vvi p-acp dt ord n1, cst dt n2, n2, n2, cc d av-j, cst dt n1 vvz, vbr vvn av p-acp dt n1 pp-f dt n1,
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5791
though they bee not so much partes, as appurtenances thereof.
though they be not so much parts, as appurtenances thereof.
cs pns32 vbb xx av d n2, c-acp n2 av.
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5792
VVhat should it profit a man, though he should winne the whole worlde, if hee lose his owne soule? VVhat is this whole worlde, What should it profit a man, though he should win the Whole world, if he loose his own soul? What is this Whole world,
q-crq vmd pn31 vvi dt n1, cs pns31 vmd vvi dt j-jn n1, cs pns31 vvb po31 d n1? q-crq vbz d j-jn n1,
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5793
but the honours, pleasures, and riches of the world? But I haue stood too long vpon this matter.
but the honours, pleasures, and riches of the world? But I have stood too long upon this matter.
cc-acp dt n2, n2, cc n2 pp-f dt n1? p-acp pns11 vhb vvn av av-j p-acp d n1.
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5794
Let vs now apply it to our present purpose, for the vnderstanding of the holy Ghosts meaning.
Let us now apply it to our present purpose, for the understanding of the holy Ghosts meaning.
vvb pno12 av vvi pn31 p-acp po12 j n1, p-acp dt n1 pp-f dt j n2 vvg.
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5795
But we cannot certainely determine, in what sense the world is here spoken of, till we knowe of what being in the world, the Euangelist is to be vnderstood.
But we cannot Certainly determine, in what sense the world is Here spoken of, till we know of what being in the world, the Evangelist is to be understood.
cc-acp pns12 vmbx av-j vvi, p-acp r-crq n1 dt n1 vbz av vvn pp-f, c-acp pns12 vvb pp-f r-crq vbg p-acp dt n1, dt np1 vbz pc-acp vbi vvn.
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5796
Now our Lord may be said to haue beene in the worlde, in two respects;
Now our Lord may be said to have been in the world, in two respects;
av po12 n1 vmb vbi vvn pc-acp vhi vbn p-acp dt n1, p-acp crd n2;
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5797
either as he was God, or as he was the Messiah. In the former sense he was alwaies,
either as he was God, or as he was the Messiah. In the former sense he was always,
d c-acp pns31 vbds np1, cc c-acp pns31 vbds dt np1. p-acp dt j n1 pns31 vbds av,
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5798
and is still, and euer shall bee, after the same sort in the world.
and is still, and ever shall be, After the same sort in the world.
cc vbz av, cc av vmb vbi, p-acp dt d n1 p-acp dt n1.
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5799
In the later, he was not in the world, till he tooke flesh of the Virgin his mother;
In the later, he was not in the world, till he took Flesh of the Virgae his mother;
p-acp dt jc, pns31 vbds xx p-acp dt n1, c-acp pns31 vvd n1 pp-f dt n1 po31 n1;
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5800
nor since his ascension into heauen. As God, by his prouidence, power, and wisdome, he maintaines, and gouernes al things.
nor since his Ascension into heaven. As God, by his providence, power, and Wisdom, he maintains, and governs all things.
ccx p-acp po31 n1 p-acp n1. p-acp np1, p-acp po31 n1, n1, cc n1, pns31 vvz, cc vvz d n2.
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As the Messiah, he taught and informed the world, of his Fathers will, touching the saluation of mankind.
As the Messiah, he taught and informed the world, of his Father's will, touching the salvation of mankind.
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His being in the world as God, was, and is, for the preseruation of naturall life:
His being in the world as God, was, and is, for the preservation of natural life:
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His presence, as Messiah, was to bring supernaturall life, by the light of grace.
His presence, as Messiah, was to bring supernatural life, by the Light of grace.
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Whether of the two is it mo•e likely the holy Ghost meaneth in this place? If we vnderstand it of the former, seeing hee speakes not of the nature of the Godhead (which is the same in all three persons) but of the person of the Sonne;
Whither of the two is it mo•e likely the holy Ghost means in this place? If we understand it of the former, seeing he speaks not of the nature of the Godhead (which is the same in all three Persons) but of the person of the Son;
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how can the world be iustly condemned for not knowing him whē he was present? For it is a rul'd case in diuinity, that the mystery of the Trinity cannot bee discerned by the light of nature,
how can the world be justly condemned for not knowing him when he was present? For it is a ruled case in divinity, that the mystery of the Trinity cannot be discerned by the Light of nature,
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or gathered from any contemplation of the creatures.
or gathered from any contemplation of the creatures.
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It is true indeed, that since it pleased God to reueale this incomprehensible secret, many men haue labored, to set forth the point by similitudes,
It is true indeed, that since it pleased God to reveal this incomprehensible secret, many men have laboured, to Set forth the point by Similitudes,
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and to apply somethings, in the creatures, to the manifesting of the trinity in vnity.
and to apply somethings, in the creatures, to the manifesting of the trinity in unity.
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But all the light, they bringe to this point, is such, as rather shewes, that themselues were perswaded of that truth,
But all the Light, they bring to this point, is such, as rather shows, that themselves were persuaded of that truth,
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then is of force to conuince their Iudgement, that will not beleeue. In one worde. they giue vs to vnderstand, that such a thing, in likelyhood, maye bee;
then is of force to convince their Judgement, that will not believe. In one word. they give us to understand, that such a thing, in likelihood, may be;
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they doe not demonstrate, that, of necessity, it must bee.
they do not demonstrate, that, of necessity, it must be.
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As for those shadowes of this mystery, which seeme toly hid heere, and there, in the writinges of some Philosophers;
As for those shadows of this mystery, which seem toly hid Here, and there, in the writings of Some Philosophers;
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neither are they sufficient to argue, that the penners of those books acquainted with the doctrine of the Trinitie;
neither Are they sufficient to argue, that the penners of those books acquainted with the Doctrine of the Trinity;
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and they are so sparingly, and fearfully deliuered, that a man may easily see, they were altogether vncertaine of the truth,
and they Are so sparingly, and fearfully Delivered, that a man may Easily see, they were altogether uncertain of the truth,
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and almost of the meaning of that, they writ.
and almost of the meaning of that, they writ.
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And in what authors doe wee meete with any shewe of these matters? but onely in thē, who profess they receiued their instruction from the Egyptians, and Chaldeans;
And in what Authors do we meet with any show of these matters? but only in them, who profess they received their instruction from the egyptians, and Chaldeans;
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who learned those points by Tradition from Noah, and so from Adam; to whom God reuealed the knowledge thereof;
who learned those points by Tradition from Noah, and so from Adam; to whom God revealed the knowledge thereof;
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or else are knowne to haue beene the Schollers of the Hebrewes from time to time.
or Else Are known to have been the Scholars of the Hebrews from time to time.
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Neither doth it suite well with the course of our Euangelists writing, to expound this being in the world, of such naturall maintaining thereof.
Neither does it suit well with the course of our Evangelists writing, to expound this being in the world, of such natural maintaining thereof.
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For, the whole discourse, from the beginning of the fourth verse (as I haue shewed) is a description of the Messiah Such was the life, that wee haue in him;
For, the Whole discourse, from the beginning of the fourth verse (as I have showed) is a description of the Messiah Such was the life, that we have in him;
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such the light, wee receiue from him: wholly supernaturall. Of that, Iohn beares witnesse; not of his creating, or preseruing all thinges.
such the Light, we receive from him: wholly supernatural. Of that, John bears witness; not of his creating, or preserving all things.
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That was it, which he laboured to haue all men beleeue. That is the thing, which our Euangelist denies of the Baptist. Hee was not the light.
That was it, which he laboured to have all men believe. That is the thing, which our Evangelist Denies of the Baptist. He was not the Light.
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In regard of that, is our Sauiour called the true light. Who shall perswade mee then, to apply this verse to his diuine power of preseruation,
In regard of that, is our Saviour called the true Light. Who shall persuade me then, to apply this verse to his divine power of preservation,
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and not to the gratious worke of his med•ation? especially considering the next verse is generally (for the most part) so interpreted,
and not to the gracious work of his med•ation? especially considering the next verse is generally (for the most part) so interpreted,
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and (as it is apparant by the verse following) ought to be.
and (as it is apparent by the verse following) ought to be.
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Wherfore I willingly subscribe to their opinion, who vnderstand this place of our Lords being in the world, all the time, he liued here •pon earth, in the nature and shape of man.
Wherefore I willingly subscribe to their opinion, who understand this place of our lords being in the world, all the time, he lived Here •pon earth, in the nature and shape of man.
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The reasons, whereby some men would prooue the contrarie, are of no great force.
The Reasons, whereby Some men would prove the contrary, Are of no great force.
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They say, Saint Iohn would cleere our Sauiour, from being thought to haue beene in fault, that men did not beleeue,
They say, Saint John would clear our Saviour, from being Thought to have been in fault, that men did not believe,
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and from being supposed to bee a creature. But both these doubts were satisfied before more sufficiently:
and from being supposed to be a creature. But both these doubts were satisfied before more sufficiently:
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and the later ariseth onely from that, which is heere affirmed; Hee was in the world;
and the later arises only from that, which is Here affirmed; He was in the world;
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as if the Euangelist had made himselfe more worke then needed.
as if the Evangelist had made himself more work then needed.
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It was sayde before, that the light shineth in darkenesse• that it lighteth, or inlightneth euerie man.
It was said before, that the Light shines in darkenesse• that it lights, or Enlighteneth every man.
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Yea, the fault of not beleeuing was layde, where it is; The darkenesse comprehended it not.
Yea, the fault of not believing was laid, where it is; The darkness comprehended it not.
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How then could the light bee suspected? Or how should hee bee taken to bee a creature? but in regard of his manhood;
How then could the Light be suspected? Or how should he be taken to be a creature? but in regard of his manhood;
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which is no error, nor inconuenience. Hee was auoucht before to be God, and to haue made all things, none excepted.
which is no error, nor inconvenience. He was avouched before to be God, and to have made all things, none excepted.
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Now then seeing wee haue found, that This being in the world, is to bee vnderstood of our Sauiours conuersing with men, here in the flesh:
Now then seeing we have found, that This being in the world, is to be understood of our Saviour's conversing with men, Here in the Flesh:
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it is no hard matter to know, what is meant by the world, & from thence to gather the meaning of the Euangelist.
it is no hard matter to know, what is meant by the world, & from thence to gather the meaning of the Evangelist.
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What is the world? what else but the earth? Therefore when the Euangelist saith, He was in the world, his meaning is, that the Messiah of whom he hath spoken so much, was conuersant here vpon earth amongst men.
What is the world? what Else but the earth? Therefore when the Evangelist Says, He was in the world, his meaning is, that the Messiah of whom he hath spoken so much, was conversant Here upon earth among men.
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This he deliuereth here in this general descriptiō, before he come to the history it self, which setteth out the course of his life, and carriage at large.
This he Delivereth Here in this general description, before he come to the history it self, which sets out the course of his life, and carriage At large.
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It is needlesse to say any thing in proofe of this matter.
It is needless to say any thing in proof of this matter.
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I shall haue necessarie occasion to handle it at the foureteenth verse, & the whole Gospel is of nothing else.
I shall have necessary occasion to handle it At the foureteenth verse, & the Whole Gospel is of nothing Else.
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Yet I may not forget to note in a word, how gratiously it pleased the Son of God to deale with the world.
Yet I may not forget to note in a word, how graciously it pleased the Son of God to deal with the world.
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5843
He liued amongst men, he kept company with men, he came (as himselfe speaketh) eating, and drinking. He was familiar with men, hee applyed himselfe to their customes,
He lived among men, he kept company with men, he Come (as himself speaks) eating, and drinking. He was familiar with men, he applied himself to their customs,
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5844
and fashions in all thinges lawfull;
and fashions in all things lawful;
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and (as a worthy Scholler of so excellent a Maister sayth of himselfe) Hee became all things to all men, that hee might by all meanes saue some. Iohn Baptist (as it was fitte for him) led an austere life;
and (as a worthy Scholar of so excellent a Master say of himself) He became all things to all men, that he might by all means save Some. John Baptist (as it was fit for him) led an austere life;
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5846
withdrawing himselfe from the company of men, abstayning from the lawfull vse of that varietie, both in diet,
withdrawing himself from the company of men, abstaining from the lawful use of that variety, both in diet,
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5847
and apparayle, which the Lord of his rich bountie, hath afforded to men.
and apparel, which the Lord of his rich bounty, hath afforded to men.
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5848
They that would in any thing vse his ministerie, either for instruction, or baptisme, were fayne to come to him,
They that would in any thing use his Ministry, either for instruction, or Baptism, were fain to come to him,
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5849
and attend vpon him Our Sauiour was ready (ordinarily) at euery mans call.
and attend upon him Our Saviour was ready (ordinarily) At every men call.
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5850
Who euer came with petition to him and went away vnsatisfied? Sometimes hee deferred the matter,
Who ever Come with petition to him and went away unsatisfied? Sometime he deferred the matter,
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5851
and would make as if hee hearde not;
and would make as if he heard not;
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5852
yea, sometimes hee seemed to aunswere somewhat roughly, as to the woman of Canaan; but it was not to deny their requests, but to encrease their faith.
yea, sometime he seemed to answer somewhat roughly, as to the woman of Canaan; but it was not to deny their requests, but to increase their faith.
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5853
He meant not by such delayes to continue their paine, or trouble, but to double his mercy, both vppon their bodies, and vpon their soules.
He meant not by such delays to continue their pain, or trouble, but to double his mercy, both upon their bodies, and upon their Souls.
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5854
Where hee sawe neede of helpe, and want of meanes to begge it, by reason of ignoraunce,
Where he saw need of help, and want of means to beg it, by reason of ignorance,
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5855
or some other infirmitie, hee most kindly offred himselfe and his seruice.
or Some other infirmity, he most kindly offered himself and his service.
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5856
Wilt thou be made whole? sayth he to the man, that had lyen 38 yeares bed-red. To conclude, such was the conuersation of our Sauiour vpon earth, that nothing wanted to shewe who hee was; Wilt thou be made Whole? say he to the man, that had lyen 38 Years bedrid. To conclude, such was the Conversation of our Saviour upon earth, that nothing wanted to show who he was;
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5857
nothing hindred men (commonly) from comming to him, but that, which, in all reason, should haue allured them:
nothing hindered men (commonly) from coming to him, but that, which, in all reason, should have allured them:
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5858
so great maiestie, with so great meekenesse; such power to helpe, with such readinesse to bee imployed. O the blindnesse of men! sayth one: O the pride, and frowardnesse! sayth another.
so great majesty, with so great meekness; such power to help, with such readiness to be employed. Oh the blindness of men! say one: Oh the pride, and frowardness! say Another.
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5859
They worthily perished, that made themselues vnworthie of such vndeserued kindnesse. They worthily perished, that made themselves unworthy of such undeserved kindness.
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What would they haue had, more then was offered them? yea they could neuer haue desired so much, as was afforded them.
What would they have had, more then was offered them? yea they could never have desired so much, as was afforded them.
q-crq vmd pns32 vhb vhn, av-dc cs vbds vvn pno32? uh pns32 vmd av-x vhi vvn av av-d, c-acp vbds vvn pno32.
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And could they bee so vnkinde shall I say, or vnwise and wilfull? as to make light account of: stay your sentence a little;And could they be so unkind shall I say, or unwise and wilful? as to make Light account of: stay your sentence a little;
cc vmd pns32 vbi av j vmb pns11 vvi, cc j cc j? c-acp pc-acp vvi j n1 pp-f: vvb po22 n1 dt j;
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we are not come to that point. Take heede least by reprouing of other, you condemne yourselues.
we Are not come to that point. Take heed lest by reproving of other, you condemn yourselves.
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5863
What want you, except the bodily presence of Christ, that they had? No one man, sauing those Disciples, that continually followed him heard so many of his Sermons, sawe so many of his miracles knew so much of his kindnesse,
What want you, except the bodily presence of christ, that they had? No one man, Saving those Disciples, that continually followed him herd so many of his Sermons, saw so many of his Miracles knew so much of his kindness,
q-crq vvb pn22, c-acp dt j n1 pp-f np1, cst pns32 vhd? uh-dx crd n1, vvg d n2, cst av-j vvd pno31 vvd av d pp-f po31 n2, vvd av d pp-f po31 n2 vvd av d pp-f po31 n1,
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5864
as wee all doe, or may doe. That, which they might heare, in a long time, by peecemeale;
as we all do, or may do. That, which they might hear, in a long time, by piecemeal;
c-acp pns12 d vdb, cc vmb vdi. cst, r-crq pns32 vmd vvi, p-acp dt j n1, p-acp av;
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wee may read, in a few howers, altogether before occasions of manifold busines distract the mind, and confound the memory.
we may read, in a few hours, altogether before occasions of manifold business distract the mind, and confound the memory.
pns12 vmb vvi, p-acp dt d n2, av p-acp n2 pp-f j n1 vvb dt n1, cc vvi dt n1.
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Wee see not the blind restored to sight, the lame made to goe, the dead raysed to life.
we see not the blind restored to sighed, the lame made to go, the dead raised to life.
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What could wee haue seene? There was seldome a•y outwarde meanes vsed to these purposes, by which •he eyes of men might bee fed,
What could we have seen? There was seldom a•y outward means used to these Purposes, by which •he eyes of men might be fed,
q-crq vmd pns12 vhb vvn? pc-acp vbds av av-j j n2 vvn p-acp d n2, p-acp r-crq j n2 pp-f n2 vmd vbi vvn,
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5868
If they heard him speak to signifie that he would haue such or such a thing done and sawe the effect ensue accordingly, it was all the aduantage they had of vs, that now liue,
If they herd him speak to signify that he would have such or such a thing done and saw the Effect ensue accordingly, it was all the advantage they had of us, that now live,
cs pns32 vvd pno31 vvi pc-acp vvi cst pns31 vmd vhi d cc d dt n1 vdn cc vvd dt n1 vvb av-vvg, pn31 vbds d dt n1 pns32 vhd pp-f pno12, cst av vvi,
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and euery day may heare, and read the historie of these thinges recorded.
and every day may hear, and read the history of these things recorded.
cc d n1 vmb vvi, cc vvb dt n1 pp-f d n2 vvn.
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If hee were then amongst men in his person, hee is now amongst them in his word.
If he were then among men in his person, he is now among them in his word.
cs pns31 vbdr av p-acp n2 p-acp po31 n1, pns31 vbz av p-acp pno32 p-acp po31 n1.
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5871
I wil say nothing of the difference betwixt these two meanes of bringing men to beleefe. Let the euent speake.
I will say nothing of the difference betwixt these two means of bringing men to belief. Let the event speak.
pns11 vmb vvi pix pp-f dt n1 p-acp d crd n2 pp-f vvg n2 p-acp n1. vvb dt n1 vvi.
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5872
It is manifest by the historie of the acts, that more were conuerted to the faith, in one yeare,
It is manifest by the history of the acts, that more were converted to the faith, in one year,
pn31 vbz j p-acp dt n1 pp-f dt n2, cst n1 vbdr vvn p-acp dt n1, p-acp crd n1,
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5873
after our Sauiours death, by the ministery of the word, in the mouthes of the Apostles;
After our Saviour's death, by the Ministry of the word, in the mouths of the Apostles;
p-acp po12 ng1 n1, p-acp dt n1 pp-f dt n1, p-acp dt n2 pp-f dt n2;
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then in all the three yeares, and vpwarde of his preaching, and working miracles.
then in all the three Years, and upward of his preaching, and working Miracles.
av p-acp d dt crd n2, cc j pp-f po31 vvg, cc vvg n2.
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5875
The vse of this later was but to credit the persons, that their doctrine might bee receiued.
The use of this later was but to credit the Persons, that their Doctrine might be received.
dt n1 pp-f d jc vbds p-acp pc-acp vvi dt n2, cst po32 n1 vmd vbi vvn.
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5876
Wee professe, that wee are resolued of the trueth of all things deliuered in the Scriptures.
we profess, that we Are resolved of the truth of all things Delivered in the Scriptures.
pns12 vvb, cst pns12 vbr vvn pp-f dt n1 pp-f d n2 vvn p-acp dt n2.
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5877
Then certainely our Lord is amongst vs in these dayes, though not in the same māner,
Then Certainly our Lord is among us in these days, though not in the same manner,
av av-j po12 n1 vbz p-acp pno12 p-acp d n2, cs xx p-acp dt d n1,
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yet in as great measure for means of knowledge, and beleeuing. What intertainement had hee then by them;
yet in as great measure for means of knowledge, and believing. What entertainment had he then by them;
av p-acp c-acp j n1 p-acp n2 pp-f n1, cc vvg. q-crq n1 vhd pns31 av p-acp pno32;
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5879
hath he now by vs? The former wee must learne of the Euangelist, of the later wee shall heare more anone.
hath he now by us? The former we must Learn of the Evangelist, of the later we shall hear more anon.
vhz pns31 av p-acp pno12? dt j pns12 vmb vvi pp-f dt np1, pp-f dt jc pns12 vmb vvi av-dc av.
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5880
Concercerning the people, that liued in our Sauiour Christs time and heard, and sawe, what he spake, and did;
Concercerning the people, that lived in our Saviour Christ time and herd, and saw, what he spoke, and did;
vvg dt n1, cst vvd p-acp po12 n1 npg1 n1 cc vvn, cc vvd, r-crq pns31 vvd, cc vdd;
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5881
what would any reasonable man looke for, but that they should acknowledge him, and honour him,
what would any reasonable man look for, but that they should acknowledge him, and honour him,
r-crq vmd d j n1 vvb p-acp, cc-acp cst pns32 vmd vvi pno31, cc vvi pno31,
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5882
as the Messiah, by trusting in him? So they should haue done. And did they so? Read the record. The world knewe him not.
as the Messiah, by trusting in him? So they should have done. And did they so? Read the record. The world knew him not.
c-acp dt np1, p-acp vvg p-acp pno31? av pns32 vmd vhi vdn. cc vdd pns32 av? np1 dt n1. dt n1 vvd pno31 xx.
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5883
Is it possible there should bee such blindnesse, where there was so good light? Could the light bee vnseene, that shone so brightly? It is woorth the doing, to consider this point a little better.
Is it possible there should be such blindness, where there was so good Light? Could the Light be unseen, that shone so brightly? It is worth the doing, to Consider this point a little better.
vbz pn31 j pc-acp vmd vbi d n1, c-crq pc-acp vbds av j n1? vmd dt n1 vbb j, cst vvd av av-j? pn31 vbz j dt vdg, pc-acp vvi d n1 dt j av-jc.
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5884
And first, let vs examine the wordes, what is meant by the world, what by not knowing. The world in the first part of this verse, signifies the earth, the place, where men ordinarily liue, & abide;
And First, let us examine the words, what is meant by the world, what by not knowing. The world in the First part of this verse, signifies the earth, the place, where men ordinarily live, & abide;
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5885
so that by Christs being in the world (as I sayd) his conuersing, and liuing vpon the earth among men was noted.
so that by Christ being in the world (as I said) his conversing, and living upon the earth among men was noted.
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5886
In the second part, The worlde was made by him (that I may dispatch this point at once) the worde is taken in the most generall sense, for all thinges created;
In the second part, The world was made by him (that I may dispatch this point At once) the word is taken in the most general sense, for all things created;
p-acp dt ord n1, dt n1 vbds vvn p-acp pno31 (cst pns11 vmb vvi d n1 p-acp a-acp) dt n1 vbz vvn p-acp dt av-ds j n1, p-acp d n2 vvn;
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5887
heauen, and earth, and whatsoeuer is contained in them.
heaven, and earth, and whatsoever is contained in them.
n1, cc n1, cc r-crq vbz vvn p-acp pno32.
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5888
This last clause affordes vs a third signification of the worde, more particularly then either of the other. The world knewe him not.
This last clause affords us a third signification of the word, more particularly then either of the other. The world knew him not.
d ord n1 vvz pno12 dt ord n1 pp-f dt n1, av-dc av-j cs d pp-f dt j-jn. dt n1 vvd pno31 xx.
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5889
It was not required, nor could bee lookt for, that the frame of the heauens,
It was not required, nor could be looked for, that the frame of the heavens,
pn31 vbds xx vvn, ccx vmd vbi vvn p-acp, cst dt n1 pp-f dt n2,
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5890
or the Globe of the earth, that the Sunne, Moone, or Starres, that the beasts of the fielde, the foules of the ayre,
or the Globe of the earth, that the Sun, Moon, or Stars, that the beasts of the field, the fowls of the air,
cc dt n1 pp-f dt n1, cst dt n1, n1, cc n2, cst dt n2 pp-f dt n1, dt n2 pp-f dt n1,
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5891
or the fishes of the Sea shuld take knowledge of the Messiah. None, but such creatures, as were indued with reason, could bee capable thereof. The Angells it concerned not:
or the Fish of the Sea should take knowledge of the Messiah. None, but such creatures, as were endued with reason, could be capable thereof. The Angels it concerned not:
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5892
neither are they at any time called the world. It remaines then, that by the world men onely are signified.
neither Are they At any time called the world. It remains then, that by the world men only Are signified.
d vbr pns32 p-acp d n1 vvd dt n1. pn31 vvz av, cst p-acp dt n1 n2 av-j vbr vvn.
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5893
And of them it is sayd, that They knew not Christ. In what respecft did they not knowe him.
And of them it is said, that They knew not christ. In what respecft did they not know him.
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5894
As hee is God Almightie, the Creator, and preseruer of all things, he was generally acknowledged, through the world.
As he is God Almighty, the Creator, and preserver of all things, he was generally acknowledged, through the world.
p-acp pns31 vbz n1 j-jn, dt n1, cc n1 pp-f d n2, pns31 vbds av-j vvn, p-acp dt n1.
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5895
For there neuer was any people so rude, or barbarous, but they had a perswasion, that there was a God,
For there never was any people so rude, or barbarous, but they had a persuasion, that there was a God,
p-acp a-acp av vbds d n1 av j, cc j, cc-acp pns32 vhd dt n1, cst a-acp vbds dt np1,
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5896
and that hee was to bee worshipt.
and that he was to be worshipped.
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5897
But herein, as the Apostle sayth, They are without excuse, because knowing God, they do not glorifie him, as God, neither are thankefull:
But herein, as the Apostle say, They Are without excuse, Because knowing God, they do not Glorify him, as God, neither Are thankful:
p-acp av, c-acp dt n1 vvz, pns32 vbr p-acp n1, c-acp vvg np1, pns32 vdb xx vvi pno31, c-acp np1, av-dx vbr j:
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5898
yea (as it followeth afterwards) they turne the truth of God into a lye, and worshippe,
yea (as it follows afterwards) they turn the truth of God into a lie, and worship,
uh (c-acp pn31 vvz av) pns32 vvb dt n1 pp-f np1 p-acp dt n1, cc n1,
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5899
and serue the creature, rather then the Creator. and serve the creature, rather then the Creator.
cc vvi dt n1, av-c cs dt n1.
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5900
By which it is manifest, that the Euangelist doth not speake heere, of our Lords being in the world, by his continuall prouidence,
By which it is manifest, that the Evangelist does not speak Here, of our lords being in the world, by his continual providence,
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5901
and gouernment, as I noted before.
and government, as I noted before.
cc n1, c-acp pns11 vvd a-acp.
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5902
Neither may wee vnderstand it of the Person, which by no light of nature, either bred in the soule,
Neither may we understand it of the Person, which by no Light of nature, either bred in the soul,
av-d vmb pns12 vvi pn31 pp-f dt n1, r-crq p-acp dx n1 pp-f n1, av-d vvn p-acp dt n1,
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5903
or receiued from the creatures, could possibly be descryed.
or received from the creatures, could possibly be descried.
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5904
Therefore wee must needes interpret this knowledge, of acknowledging our Sauiour for the Messiah, and resting vpō him, accordingly,
Therefore we must needs interpret this knowledge, of acknowledging our Saviour for the Messiah, and resting upon him, accordingly,
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5905
for spiritual deliuerance frō sinne, death, and damnation.
for spiritual deliverance from sin, death, and damnation.
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5906
It is further to bee obserued, in this part of the verse, that the Euangelist chaungeth his speech,
It is further to be observed, in this part of the verse, that the Evangelist changeth his speech,
pn31 vbz jc pc-acp vbi vvn, p-acp d n1 pp-f dt n1, cst dt np1 vvz po31 n1,
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5907
and whereas before hee had spoken the light, to which, It should aunswere; now in steede of that, hee sayth him: The worlde knewe him not.
and whereas before he had spoken the Light, to which, It should answer; now in steed of that, he say him: The world knew him not.
cc cs c-acp pns31 vhd vvn dt n1, p-acp r-crq, pn31 vmd vvi; av p-acp n1 pp-f d, pns31 vvz pno31: dt n1 vvd pno31 xx.
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5908
Whome did not the worlde knowe? In the next verse before, hee mentioned the light;
Whom did not the world know? In the next verse before, he mentioned the Light;
ro-crq vdd xx dt n1 vvb? p-acp dt ord n1 a-acp, pns31 vvd dt n1;
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5909
Therefore he should now haue sayde; The worlde knewe it not. The Greeke expresseth neither It nor him, in the two former clauses;
Therefore he should now have said; The world knew it not. The Greek Expresses neither It nor him, in the two former clauses;
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5910
but because in this last, the Euangelist expoundes himselfe, saying him, and not it, therefore wee supply that worde, in both the other.
but Because in this last, the Evangelist expounds himself, saying him, and not it, Therefore we supply that word, in both the other.
cc-acp c-acp p-acp d ord, dt np1 vvz px31, vvg pno31, cc xx pn31, av pns12 vvb d n1, p-acp d dt j-jn.
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5911
As for the reason, why Saint Iohn vseth the vseth the worde him, wee must remember, that hee speakes of the person of the Messiah, howsoeuer hee describe him, by calling him the life, and the light.
As for the reason, why Saint John uses thee uses the word him, we must Remember, that he speaks of the person of the Messiah, howsoever he describe him, by calling him the life, and the Light.
p-acp p-acp dt n1, q-crq n1 np1 vvz pno32 vvz dt n1 pno31, pns12 vmb vvi, cst pns31 vvz pp-f dt n1 pp-f dt np1, c-acp pns31 vvb pno31, p-acp vvg pno31 dt n1, cc dt n1.
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5912
Now to the person, Hee, and Him agree verie fitly. In the Originall, The Word is of the same gender, that hee is of;
Now to the person, He, and Him agree very fitly. In the Original, The Word is of the same gender, that he is of;
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5913
yet might wee not so speake of it in English, but that wee haue respect in our speech, rather to the person,
yet might we not so speak of it in English, but that we have respect in our speech, rather to the person,
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5914
then to any titles, by which he is described to vs.
then to any titles, by which he is described to us
av p-acp d n2, p-acp r-crq pns31 vbz vvn p-acp pno12
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5915
Thus then wee are to conceiue the Euangelists meaning, that to amplifie the kindnesse of our Sauiour, in offering saluation to the worlde, hee sets foorth the great, and incredible vnkindenesse of men:
Thus then we Are to conceive the Evangelists meaning, that to amplify the kindness of our Saviour, in offering salvation to the world, he sets forth the great, and incredible unkindness of men:
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5916
who would not, or (at the least) did not acknowledge him, that they might bee saued.
who would not, or (At the least) did not acknowledge him, that they might be saved.
r-crq vmd xx, cc (p-acp dt ds) vdd xx vvi pno31, cst pns32 vmd vbi vvn.
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5917
But you will say, This complaint is too generall against the world;
But you will say, This complaint is too general against the world;
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5918
seeing it is well knowne, euen by record in the Gospell it self, that, from time to time, many beleeued in him.
seeing it is well known, even by record in the Gospel it self, that, from time to time, many believed in him.
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5919
This, some men discerning, restraine the worlde to the wicked of the world, who refused to beleeue.
This, Some men discerning, restrain the world to the wicked of the world, who refused to believe.
np1, d n2 vvg, vvb dt n1 p-acp dt j pp-f dt n1, r-crq vvd pc-acp vvi.
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5920
But the accusation in the Euangelist is all one, though wee so expound it.
But the accusation in the Evangelist is all one, though we so expound it.
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5921
The worlde (sayeth hee) knewe him not. And I thinke wee shall hardly finde the worlde, anye where in Scripture taken for the wicked,The world (Saith he) knew him not. And I think we shall hardly find the world, any where in Scripture taken for the wicked,
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5922
but where there is some opposition exprest, or signified, betwixt them, and the godly.
but where there is Some opposition expressed, or signified, betwixt them, and the godly.
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5923
I pray not for the world, but for them that thou hast giuen mee out of the world. I pray not for the world, but for them that thou hast given me out of the world.
pns11 vvb xx p-acp dt n1, cc-acp p-acp pno32 d pns21 vh2 vvn pno11 av pp-f dt n1.
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Who sees not, that in this sentence, the world, or wicked are opposed to the godly, whome the Lord hath chosen out of the world? And yet euen in this, Who sees not, that in this sentence, the world, or wicked Are opposed to the godly, whom the Lord hath chosen out of the world? And yet even in this,
r-crq vvz xx, cst p-acp d n1, dt n1, cc j vbr vvn p-acp dt j, ro-crq dt n1 vhz vvn av pp-f dt n1? cc av av-j p-acp d,
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and the like examples, we may very well, by the world, vnderstand men in generall. The worlde cannot hate you, but mee it doth hate.
and the like Examples, we may very well, by the world, understand men in general. The world cannot hate you, but me it does hate.
cc dt j n2, pns12 vmb av av, p-acp dt n1, vvb n2 p-acp n1. dt n1 vmbx vvi pn22, cc-acp pno11 pn31 vdz vvi.
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What is that else, but as if our Lord should haue sayde, men cannot hate you,
What is that Else, but as if our Lord should have said, men cannot hate you,
q-crq vbz d av, cc-acp c-acp cs po12 n1 vmd vhi vvn, n2 vmbx vvi pn22,
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but they hate me? It is true indeede, that the reason of this hatred is the wickednesse of men;
but they hate me? It is true indeed, that the reason of this hatred is the wickedness of men;
cc-acp pns32 vvb pno11? pn31 vbz j av, cst dt n1 pp-f d n1 vbz dt n1 pp-f n2;
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but this wickednesse is so generall, that it may truly be affirmed of the world, in such generall tearmes.
but this wickedness is so general, that it may truly be affirmed of the world, in such general terms.
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The fore although some few, whose hearts it pleased God extraordinarily to inlighten, and incline, did confesse him to bee the Messiah:
The before although Some few, whose hearts it pleased God extraordinarily to inlighten, and incline, did confess him to be the Messiah:
dt n1 cs d d, rg-crq n2 pn31 vvd np1 av-j pc-acp vvi, cc vvi, vdd vvi pno31 pc-acp vbi dt np1:
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yet generally, the world did not know him, as Saint Iohn, not without cause, complaynes. For to whome may it not worthily seeme strange;
yet generally, the world did not know him, as Saint John, not without cause, complains. For to whom may it not worthily seem strange;
av av-j, dt n1 vdd xx vvi pno31, c-acp n1 np1, xx p-acp n1, vvz. c-acp p-acp ro-crq vmb pn31 xx av-j vvi j;
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that a personage of such worth, & excellency, should make himselfe knowne to men, in such a wonderfull sort,
that a personage of such worth, & excellency, should make himself known to men, in such a wonderful sort,
cst dt n1 pp-f d n1, cc n1, vmd vvi px31 vvn p-acp n2, p-acp d dt j n1,
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and yet not bee acknowledged to bee such an one, as apparantly he was? The fame of his doctrine spred it selfe abroade in all places;
and yet not be acknowledged to be such an one, as apparently he was? The fame of his Doctrine spread it self abroad in all places;
cc av xx vbi vvn pc-acp vbi d dt pi, c-acp av-j pns31 vbds? dt n1 pp-f po31 n1 vvd pn31 n1 av p-acp d n2;
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in so much, that it was knowne in Rome. The light of his glorious miracles, shone farre and neere to all the Countries, that bordered vpon Iewrie, or had any ordinarie traffick with the Iewes in those parts.
in so much, that it was known in Room. The Light of his glorious Miracles, shone Far and near to all the Countries, that bordered upon Jewry, or had any ordinary traffic with the Iewes in those parts.
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Paul, and Barnabas, hauing wrought a miracle vpon a poore Cripple at Listra, the people lifted vp their voyces, saying in the Lycaonian tongue, Gods are come downe to vs, in the likenesse of men. Paul, and Barnabas, having wrought a miracle upon a poor Cripple At Lystra, the people lifted up their voices, saying in the Lycaonian tongue, God's Are come down to us, in the likeness of men.
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Yea this opinion rested not among the common sort, but stretched to the wise, and learned;
Yea this opinion rested not among the Common sort, but stretched to the wise, and learned;
uh d n1 vvd xx p-acp dt j n1, cc-acp vvd p-acp dt j, cc j;
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in so much, that Iupiters Priest, brought Bulles with Garlands, and would haue sacrificed with the people.
in so much, that Iupiters Priest, brought Bulls with Garlands, and would have sacrificed with the people.
p-acp av av-d, cst npg1 n1, vvn n2 p-acp n2, cc vmd vhi vvn p-acp dt n1.
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Behold I pray you, what effect one miracle was able to worke in the hearts of so great a multitude.
Behold I pray you, what Effect one miracle was able to work in the hearts of so great a multitude.
vvb pns11 vvb pn22, q-crq n1 crd n1 vbds j pc-acp vvi p-acp dt n2 pp-f av j dt n1.
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The workers of it were taken for Gods; and those none of the meanest; They called Barnabas, Iupiter: and Paul, Mercurie.
The workers of it were taken for God's; and those none of the Meanest; They called Barnabas, Iupiter: and Paul, Mercury.
dt n2 pp-f pn31 vbdr vvn p-acp n2; cc d pi pp-f dt js; pns32 vvd np1, np1: cc np1, np1.
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Iupiter was the chiefe of the Heathen Gods, and Mercurie his sonne, of especiall imployment, in all matters of importance.Iupiter was the chief of the Heathen God's, and Mercury his son, of especial employment, in all matters of importance.
np1 vbds dt n-jn pp-f dt j-jn n2, cc np1 po31 n1, pp-f j n1, p-acp d n2 pp-f n1.
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Neither stayed they here, but prepared their sacrifices in the best manner; Bulles with Garlands, and brought them to bee offered vp.
Neither stayed they Here, but prepared their Sacrifices in the best manner; Bulls with Garlands, and brought them to be offered up.
av-d vvd pns32 av, cc-acp vvd po32 n2 p-acp dt js n1; n2 p-acp n2, cc vvd pno32 pc-acp vbi vvn a-acp.
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Compare our Lords manie and admirable miracles, with this one worke of the Apostles; supposing it had beene done by their owne power, and vertue.
Compare our lords many and admirable Miracles, with this one work of the Apostles; supposing it had been done by their own power, and virtue.
vvb po12 n2 d cc j n2, p-acp d crd n1 pp-f dt n2; vvg pn31 vhd vbn vdn p-acp po32 d n1, cc n1.
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Looke not that I should stand to reckon vppe the particulars; take a viewe of them in grosse, as they are reheaised to Iohns Disciples:
Look not that I should stand to reckon up the particulars; take a view of them in gross, as they Are reheaised to Iohns Disciples:
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The blind receiued sight, the halt were made able to goe, the lepers were cleansed, the deafe had their hearing, the dead were raysed vp. The blind received sighed, the halt were made able to go, the lepers were cleansed, the deaf had their hearing, the dead were raised up.
dt j vvn n1, dt n1 vbdr vvn j pc-acp vvi, dt n2 vbdr vvn, dt j vhd po32 n1, dt j vbdr vvn a-acp.
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5944
Neither were these things done once onely, but often, and ordinarily.
Neither were these things done once only, but often, and ordinarily.
d vbdr d n2 vdn c-acp av-j, cc-acp av, cc av-j.
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Some, that were borne blinde, had eyes, and sight giuen them, when they were growen to mans estate.
some, that were born blind, had eyes, and sighed given them, when they were grown to men estate.
d, cst vbdr vvn j, vhd n2, cc n1 vvn pno32, c-crq pns32 vbdr vvn p-acp ng1 n1.
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5946
Some, that had lyen in the graue, till they were thought to bee putrified, were quickned by his voyce,
some, that had lyen in the graven, till they were Thought to be Putrified, were quickened by his voice,
d, cst vhd vvn p-acp dt n1, c-acp pns32 vbdr vvn pc-acp vbi vvn, vbdr vvn p-acp po31 n1,
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and made to liue againe vpon the earth, to the amazement of al that knew them.
and made to live again upon the earth, to the amazement of all that knew them.
cc vvd pc-acp vvi av p-acp dt n1, p-acp dt n1 pp-f d cst vvd pno32.
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5948
I appeale now to the iudgement of all indifferent men.
I appeal now to the judgement of all indifferent men.
pns11 vvb av p-acp dt n1 pp-f d j n2.
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5949
What could the world imagine, in this case? To deme, that such miracles were wrought, it was absurd, and senselesse. Their owne eyes refuted them.
What could the world imagine, in this case? To deem, that such Miracles were wrought, it was absurd, and senseless. Their own eyes refuted them.
q-crq vmd dt n1 vvb, p-acp d n1? p-acp vvi, cst d n2 vbdr vvn, pn31 vbds j, cc j. po32 d n2 vvn pno32.
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Should they haue excepted against the trueth of that, which seemed to bee done? Triall by sense would haue conuinced them.
Should they have excepted against the truth of that, which seemed to be done? Trial by sense would have convinced them.
vmd pns32 vhb vvn p-acp dt n1 pp-f d, r-crq vvd pc-acp vbi vdn? n1 p-acp n1 vmd vhi j-vvn pno32.
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5951
Perhappes, they might ascribe them to naturall causes. All reason, Physicke, and Phylosophy disclayme that power.
Perhaps, they might ascribe them to natural Causes. All reason, Physic, and Philosophy disclaim that power.
av, pns32 vmd vvi pno32 p-acp j n2. av-d n1, n1, cc n1 vvb d n1.
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5952
Must wee not of necessitie confesse (vnlesse we will bee altogether shamelesse) that none but God, was able to doe such wonders? was it possible then, hee should not bee knowne? I see, wee are all readie to inueigh against their blindnesse, if they could not;
Must we not of necessity confess (unless we will be altogether shameless) that none but God, was able to do such wonders? was it possible then, he should not be known? I see, we Are all ready to inveigh against their blindness, if they could not;
vmb pns12 xx pp-f n1 vvb (cs pns12 vmb vbi av j) cst pi cc-acp np1, vbds j pc-acp vdi d n2? vbds pn31 j av, pns31 vmd xx vbi vvn? pns11 vvb, pns12 vbr d j pc-acp vvi p-acp po32 n1, cs pns32 vmd xx;
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their peruersnesse, if they would not knowe him. And I confesse, they deserue to bee infamous for it, to all posteritie.
their perverseness, if they would not know him. And I confess, they deserve to be infamous for it, to all posterity.
po32 n1, cs pns32 vmd xx vvi pno31. cc pns11 vvb, pns32 vvb pc-acp vbi j p-acp pn31, p-acp d n1.
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5954
But it is more honour to rescue a friende, then to kill an enemie:
But it is more honour to rescue a friend, then to kill an enemy:
p-acp pn31 vbz dc n1 pc-acp vvi dt n1, cs pc-acp vvi dt n1:
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5955
More wisedome to looke, that there bee nothing in our selues worthy or such iust blame,
More Wisdom to look, that there be nothing in our selves worthy or such just blame,
dc n1 pc-acp vvi, cst pc-acp vbi pix p-acp po12 n2 j cc d j n1,
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5956
then to reprooue the faults of othe• men.
then to reprove the Faults of othe• men.
cs pc-acp vvi dt n2 pp-f n1 n2.
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5957
It was the sinne and shame of those times, that the Messiah, liuing in that sort amongst men, was acknowledged, by fewe or none of them.
It was the sin and shame of those times, that the Messiah, living in that sort among men, was acknowledged, by few or none of them.
pn31 vbds dt n1 cc n1 pp-f d n2, cst dt np1, vvg p-acp d n1 p-acp n2, vbds vvn, p-acp d cc pix pp-f pno32.
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5958
Are men in these dayes excusable? you will say I. They are perswaded, that Iesus is indeede the Sauiour of the world.
are men in these days excusable? you will say I. They Are persuaded, that Iesus is indeed the Saviour of the world.
vbr n2 p-acp d n2 j? pn22 vmb vvi pns11. pns32 vbr vvn, cst np1 vbz av dt n1 pp-f dt n1.
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Whence aryseth this perswasion? It is rather suckt in with our nurses milke, then receiued by the instruction of our teachers.
Whence ariseth this persuasion? It is rather sucked in with our Nurse's milk, then received by the instruction of our Teachers.
q-crq vvz d n1? pn31 vbz av-c vvn p-acp p-acp po12 ng1 n1, av vvn p-acp dt n1 pp-f po12 n2.
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5960
Wee hould it, because it is commonly beleeued, not because it is certainely true. Wee heare not of any other meanes;
we hold it, Because it is commonly believed, not Because it is Certainly true. we hear not of any other means;
pns12 vvb pn31, c-acp pn31 vbz av-j vvn, xx c-acp pn31 vbz av-j j. pns12 vvb xx pp-f d j-jn n2;
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and therefore wee are content to accept of these. They are not chosen by vs, vppon our owne iudgement, but taken vpon common credite.
and Therefore we Are content to accept of these. They Are not chosen by us, upon our own judgement, but taken upon Common credit.
cc av pns12 vbr j pc-acp vvi pp-f d. pns32 vbr xx vvn p-acp pno12, p-acp po12 d n1, cc-acp vvn p-acp j n1.
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5962
We follow the tyde, and streame of the flood, being readie to turne with the water, whensoeuer it shall ebbe.
We follow the tIED, and stream of the flood, being ready to turn with the water, whensoever it shall ebb.
pns12 vvb dt n1, cc n1 pp-f dt n1, vbg j pc-acp vvi p-acp dt n1, c-crq pn31 vmb vvi.
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I would to God olde experience, did not cause new doubt.
I would to God old experience, did not cause new doubt.
pns11 vmd p-acp np1 j n1, vdd xx vvi j n1.
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5964
It is an imputation that lyes vpon our Nation generally, as the writers of histories record, that we cōquer easily, and loose as easily;
It is an imputation that lies upon our nation generally, as the writers of histories record, that we conquer Easily, and lose as Easily;
pn31 vbz dt n1 cst vvz p-acp po12 n1 av-j, c-acp dt n2 pp-f n2 vvb, cst pns12 vvb av-j, cc j c-acp av-j;
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5965
wee get many Townes, and Forts, yea sometimes Kingdomes, but wee hold them not long. God forbid it should bee so in religion.
we get many Towns, and Forts, yea sometime Kingdoms, but we hold them not long. God forbid it should be so in Religion.
pns12 vvb d n2, cc n2, uh av n2, cc-acp pns12 vvb pno32 xx av-j. np1 vvb pn31 vmd vbi av p-acp n1.
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5966
Our acknowledging of the truth is not so commendable, or blessed, as our deniall would bee shamefull, and cursed.
Our acknowledging of the truth is not so commendable, or blessed, as our denial would be shameful, and cursed.
np1 vvg pp-f dt n1 vbz xx av j, cc j-vvn, c-acp po12 n1 vmd vbi j, cc j-vvn.
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5967
But I must remember not so much to what purpose I speake, as what our Euangelist directes mee to speake:
But I must Remember not so much to what purpose I speak, as what our Evangelist directs me to speak:
p-acp pns11 vmb vvi xx av av-d p-acp r-crq n1 pns11 vvb, p-acp r-crq po12 np1 vvz pno11 pc-acp vvi:
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5968
yet I could not but touch here by the way, though I bee bound for another place.
yet I could not but touch Here by the Way, though I be bound for Another place.
av pns11 vmd xx cc-acp vvi av p-acp dt n1, cs pns11 vbb vvn p-acp j-jn n1.
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5969
Let it bee my fault, so it bee your benefitte.
Let it be my fault, so it be your benefit.
vvb pn31 vbi po11 n1, av pn31 vbb po22 n1.
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5970
I come now to the amplification of the worlds vnkindnesse, and ignorance, that it was made by our Lord and yet would not know him.
I come now to the amplification of the world's unkindness, and ignorance, that it was made by our Lord and yet would not know him.
pns11 vvb av p-acp dt n1 pp-f dt ng1 n1, cc n1, cst pn31 vbds vvn p-acp po12 n1 cc av vmd xx vvi pno31.
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5971
Wherein (ere we meddle with the matter, that is principally intended) wee must cleere this doubt,
Wherein (ere we meddle with the matter, that is principally intended) we must clear this doubt,
c-crq (c-acp pns12 vvb p-acp dt n1, cst vbz av-jn vvn) pns12 vmb vvi d n1,
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5972
for the better vnderstanding of •he text, How the creation of the world can bee applied to argue the sinne of men, in not acknowledging Ieus Christ for the Messiah.
for the better understanding of •he text, How the creation of the world can be applied to argue the sin of men, in not acknowledging Ieus christ for the Messiah.
p-acp dt jc n1 pp-f j n1, c-crq dt n1 pp-f dt n1 vmb vbi vvn pc-acp vvi dt n1 pp-f n2, p-acp xx vvg np1 np1 p-acp dt np1.
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5973
This scruple hath made diuers writers expound this whole verse, of the naturall knowledge, which is to bee had, by the consideration of the Creatures.
This scruple hath made diverse writers expound this Whole verse, of the natural knowledge, which is to be had, by the consideration of the Creatures.
d n1 vhz vvn j n2 vvb d j-jn n1, pp-f dt j n1, r-crq vbz pc-acp vbi vhn, p-acp dt n1 pp-f dt n2.
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5974
But there is no reason, to leaue •o many good proofes, as drawe vs the other way, to follow this one likelyhood, in so vncertaine a path;
But there is no reason, to leave •o many good proofs, as draw us the other Way, to follow this one likelihood, in so uncertain a path;
p-acp pc-acp vbz dx n1, pc-acp vvi av d j n2, c-acp vvb pno12 dt j-jn n1, pc-acp vvi d crd n1, p-acp av j dt n1;
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5975
I might say, so straying from the truth, which is here propounded to all men.
I might say, so straying from the truth, which is Here propounded to all men.
pns11 vmd vvi, av vvg p-acp dt n1, r-crq vbz av vvn p-acp d n2.
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5976
For out of question (as it hath beene shewed) the world cannot iustly bee condemned,
For out of question (as it hath been showed) the world cannot justly be condemned,
p-acp av pp-f n1 (c-acp pn31 vhz vbn vvn) dt n1 vmbx av-j vbi vvn,
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5977
for not knowing GOD (because indeede they did knowe him in the creatures) or for ignoraunce of the Messiah by those meanes, which were neuer able,
for not knowing GOD (Because indeed they did know him in the creatures) or for ignorance of the Messiah by those means, which were never able,
c-acp xx vvg np1 (c-acp av pns32 vdd vvi pno31 p-acp dt n2) cc p-acp n1 pp-f dt np1 p-acp d n2, r-crq vbdr av j,
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5978
nor intended to giue knowledge of him.
nor intended to give knowledge of him.
ccx vvd pc-acp vvi n1 pp-f pno31.
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5979
Therefore it is agreeable to reason, and diuinitie, rather to seeke, how wee may aunswere this doubt;
Therefore it is agreeable to reason, and divinity, rather to seek, how we may answer this doubt;
av pn31 vbz j p-acp n1, cc n1, av-c pc-acp vvi, c-crq pns12 vmb vvi d n1;
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5980
then, because of it, to forsake a manifest truth in exposition.
then, Because of it, to forsake a manifest truth in exposition.
av, c-acp pp-f pn31, pc-acp vvi dt j n1 p-acp n1.
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5981
First them, wee say, Saint Iohn condemnes the world of ignorance, and vnkindnesse, that they acknowledged not our Sauiour liuing amongst them,
First them, we say, Saint John condemns the world of ignorance, and unkindness, that they acknowledged not our Saviour living among them,
ord pno32, pns12 vvb, n1 np1 vvz dt n1 pp-f n1, cc n1, cst pns32 vvd xx po12 n1 vvg p-acp pno32,
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5982
& conuersing with them, though hee were indeede the verie maker of them, and author of their being.
& conversing with them, though he were indeed the very maker of them, and author of their being.
cc vvg p-acp pno32, cs pns31 vbdr av dt j n1 pp-f pno32, cc n1 pp-f po32 vbg.
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5983
But you will aske me how they should discerne any such matter, by his carriage, and behauiour in the world.
But you will ask me how they should discern any such matter, by his carriage, and behaviour in the world.
p-acp pn22 vmb vvi pno11 c-crq pns32 vmd vvi d d n1, p-acp po31 n1, cc n1 p-acp dt n1.
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5984
Therefore I aunswere secondly to that point, wherein the whole cause of doubting lyes;
Therefore I answer secondly to that point, wherein the Whole cause of doubting lies;
av pns11 vvb ord p-acp d n1, c-crq dt j-jn n1 pp-f vvg n2;
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that the miracles, which our Sauiour wrought, from time to time, in the sight of all the world, were euident proofes, that hee could bee no other,
that the Miracles, which our Saviour wrought, from time to time, in the sighed of all the world, were evident proofs, that he could be no other,
cst dt n2, r-crq po12 n1 vvn, p-acp n1 p-acp n1, p-acp dt n1 pp-f d dt n1, vbdr j n2, cst pns31 vmd vbi dx n-jn,
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but the great Commaunder of heauen and earth.
but the great Commander of heaven and earth.
cc-acp dt j n1 pp-f n1 cc n1.
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Did hee not ouer rule the course of nature? Did hee not giue sight, hearing, health,
Did he not over Rule the course of nature? Did he not give sighed, hearing, health,
vdd pns31 xx a-acp vvi dt n1 pp-f n1? vdd pns31 xx vvi n1, vvg, n1,
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and life, by his bare worde? Damsell, I say vnto thee arise; and straight way the mayden, that was dead, arose, and walked;
and life, by his bore word? Damsel, I say unto thee arise; and straight Way the maiden, that was dead, arose, and walked;
cc n1, p-acp po31 j n1? n1, pns11 vvb p-acp pno21 vvb; cc av n1 dt n1, cst vbds j, vvd, cc vvd;
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Hee cried with a loud voyce to Lazarus, Come forth. Not as if hee could make him, that had lyen foure dayes in the graue, heare without life; He cried with a loud voice to Lazarus, Come forth. Not as if he could make him, that had lyen foure days in the graven, hear without life;
pns31 vvd p-acp dt j n1 p-acp np1, vvb av. xx c-acp cs pns31 vmd vvb pno31, cst vhd vvn crd n2 p-acp dt n1, vvb p-acp n1;
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but that all men present might knowe, that hee vsed no other meanes, to put life into him, but his commandement onely.
but that all men present might know, that he used no other means, to put life into him, but his Commandment only.
cc-acp cst d n2 j vmd vvi, cst pns31 vvd dx j-jn n2, pc-acp vvi n1 p-acp pno31, cc-acp po31 n1 av-j.
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Who could worke such wonders, but hee that had power, aboue, and against the course of nature? How could he by any meanes better assure them, that it was he, that made the world,
Who could work such wonders, but he that had power, above, and against the course of nature? How could he by any means better assure them, that it was he, that made the world,
q-crq vmd vvi d n2, cc-acp pns31 cst vhd n1, a-acp, cc p-acp dt n1 pp-f n1? q-crq vmd pns31 p-acp d n2 av-jc vvi pno32, cst pn31 vbds pns31, cst vvd dt n1,
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then by taking the same course in changing nature, that hee had followed before in creating nature? God sayd, let there be light, and there was light.
then by taking the same course in changing nature, that he had followed before in creating nature? God said, let there be Light, and there was Light.
av p-acp vvg dt d n1 p-acp vvg n1, cst pns31 vhd vvn a-acp p-acp vvg n1? np1 vvd, vvb pc-acp vbi j, cc a-acp vbds j.
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Young man (sayeth Christ) I say vnto thee arise, and hee that was dead sate vp, and began to speake. Might not these courses haue taught, Young man (Saith christ) I say unto thee arise, and he that was dead sat up, and began to speak. Might not these courses have taught,
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and assured the world, that hee, whom they sawe, and heard commanding death it self,
and assured the world, that he, whom they saw, and herd commanding death it self,
cc vvd dt n1, cst pns31, ro-crq pns32 vvd, cc vvd j-vvg n1 pn31 n1,
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and doing whatsoeuer it pleased him by his word, was the same, by whome all things were created?
and doing whatsoever it pleased him by his word, was the same, by whom all things were created?
cc vdg r-crq pn31 vvd pno31 p-acp po31 n1, vbds dt d, p-acp ro-crq d n2 vbdr vvn?
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Consider then the slouthfull carelesnesse, or the wonderfull blindnesse of the worlde, that knewe not him that had made them.
Consider then the slothful carelessness, or the wonderful blindness of the world, that knew not him that had made them.
vvi av dt j n1, cc dt j n1 pp-f dt n1, cst vvd xx pno31 cst vhd vvn pno32.
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Why should they be so carried away with the vaine pleasures, or toylesome businesse of this life,
Why should they be so carried away with the vain pleasures, or toilsome business of this life,
q-crq vmd pns32 vbi av vvn av p-acp dt j n2, cc j n1 pp-f d n1,
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as not to bestowe some little time, in the consideration of so straunge, and admirable a personage? Say, they might bee this day, extraordinarily imployed in their worldly affayres, that they could not haue a minutes leasure, to bethinke themselues of the wonders wrought by him:
as not to bestow Some little time, in the consideration of so strange, and admirable a personage? Say, they might be this day, extraordinarily employed in their worldly affairs, that they could not have a minutes leisure, to bethink themselves of the wonders wrought by him:
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They sawe the like againe next day, day after day, for the space of three yeares together, and vpwardes.
They saw the like again next day, day After day, for the Molle of three Years together, and upwards.
pns32 vvd dt j av ord n1, n1 p-acp n1, p-acp dt n1 pp-f crd n2 av, cc av-j.
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It was hard, if in so long a time, they could not steale one hower or two to aduise with themselues,
It was hard, if in so long a time, they could not steal one hour or two to advise with themselves,
pn31 vbds j, cs p-acp av j dt n1, pns32 vmd xx vvi crd n1 cc crd pc-acp vvi p-acp px32,
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and their friendes, of so extraordinarie a matter. Well, let vs yeeld so much to their manifolde occasions, in their ordinary imployments.
and their Friends, of so extraordinary a matter. Well, let us yield so much to their manifold occasions, in their ordinary employments.
cc po32 n2, pp-f av j dt n1. uh-av, vvb pno12 vvi av av-d p-acp po32 j n2, p-acp po32 j n2.
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What will they aunswere for themselues, cōcerning those miracles, which our Sauiour wrought, vpon their Sabbaths? Will they saye, they had no leasure from their businesse, on those dayes? For very shame, they dare not.
What will they answer for themselves, Concerning those Miracles, which our Saviour wrought, upon their Sabbaths? Will they say, they had no leisure from their business, on those days? For very shame, they Dare not.
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Were they not priuie to •hem? They were done in their open Synagogues oftentimes.
Were they not privy to •hem? They were done in their open Synagogues oftentimes.
vbdr pns32 xx j p-acp n1? pns32 vbdr vdn p-acp po32 j n2 av.
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But I knowe not how I am slipt, ere I was aware, into that, which particularly concernes the Iewes, with whom I must deale in the next verse; to which I now come. Hee came to his owne;
But I know not how I am slipped, ere I was aware, into that, which particularly concerns the Iewes, with whom I must deal in the next verse; to which I now come. He Come to his own;
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and his owne receiued him not. Kindnesse offered, requited with vnkindnesse.and his own received him not. Kindness offered, requited with unkindness.
cc po31 d vvd pno31 xx. n1 vvd, vvn p-acp n1.
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Both so great, that the holy Ghost, hauing spoken of them in generall, in the very last verse, repeates them heere in particular, and that with speciall amplification.
Both so great, that the holy Ghost, having spoken of them in general, in the very last verse, repeats them Here in particular, and that with special amplification.
av-d av j, cst dt j n1, vhg vvn pp-f pno32 p-acp n1, p-acp dt av ord n1, vvz pno32 av p-acp j, cc cst p-acp j n1.
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Hee had sayde before, Hee was in the world. Therefore hee might haue beene knowne of men. He addes now; Hee came to his owne.
He had said before, He was in the world. Therefore he might have been known of men. He adds now; He Come to his own.
pns31 vhd vvn a-acp, pns31 vbds p-acp dt n1. av pns31 vmd vhi vbn vvn pp-f n2. pns31 vvz av; pns31 vvd p-acp po31 d.
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Therefore hee should haue beene intertained. But the world knewe him not. He was a straunger to them, who lookt not for any such guest.
Therefore he should have been entertained. But the world knew him not. He was a stranger to them, who looked not for any such guest.
av pns31 vmd vhi vbn vvd. p-acp dt n1 vvd pno31 xx. pns31 vbds dt jc p-acp pno32, r-crq vvd xx p-acp d d n1.
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His owne could not plead such ignorance. They had heard of him, they longed for him.
His own could not plead such ignorance. They had herd of him, they longed for him.
po31 d vmd xx vvi d n1. pns32 vhd vvn pp-f pno31, pns32 vvd p-acp pno31.
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For all this, They receiued him not. Is it credible? Is it possible? It is too true.
For all this, They received him not. Is it credible? Is it possible? It is too true.
p-acp d d, pns32 vvd pno31 xx. vbz pn31 j? vbz pn31 j? pn31 vbz av j.
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Hee had very meane, or rather very bad intertainement at their hands. Wee may not passe ouer the matter so sleightly. Let vs see the particulars:
He had very mean, or rather very bad entertainment At their hands. we may not pass over the matter so slightly. Let us see the particulars:
pns31 vhd av j, cc av-c av j n1 p-acp po32 n2. pns12 vmb xx vvi p-acp dt n1 av av-j. vvb pno12 vvi dt n2-j:
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First, his comming to his owne; then his reiecting by his owne.
First, his coming to his own; then his rejecting by his own.
ord, po31 n-vvg p-acp po31 d; av po31 vvg p-acp po31 d.
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For the cleerer interpretation of the text, wee must examine what is meant by His owne; because the vnderstanding of that concernes both partes of the verse.
For the clearer Interpretation of the text, we must examine what is meant by His own; Because the understanding of that concerns both parts of the verse.
p-acp dt jc n1 pp-f dt n1, pns12 vmb vvi r-crq vbz vvn p-acp po31 d; p-acp dt n1 pp-f cst vvz d n2 pp-f dt n1.
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That being knowne, in the former parte, wee must consider his comming; in the later, his reiecting. Hee came to his owne.
That being known, in the former part, we must Consider his coming; in the later, his rejecting. He Come to his own.
cst vbg vvn, p-acp dt j n1, pns12 vmb vvi po31 n-vvg; p-acp dt jc, po31 vvg. pns31 vvd p-acp po31 d.
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Our Rhemists, who account their differing from vs, a high poynt of their popish obedience, would not translate as wee doe, To his owne, but must needes haue a farther tricke, Into his owne. By which translation, Our Rhemists, who account their differing from us, a high point of their popish Obedience, would not translate as we do, To his own, but must needs have a farther trick, Into his own. By which Translation,
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first, they must, of necessitie, vnderstand the place, to which he came, or else they speake but ill fauoured English.
First, they must, of necessity, understand the place, to which he Come, or Else they speak but ill favoured English.
ord, pns32 vmb, pp-f n1, vvb dt n1, p-acp r-crq pns31 vvd, cc av pns32 vvb p-acp j-jn j-vvn jp.
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For no man, that knowes what belonges to our Language, will say Into, if hee spake of persons,
For no man, that knows what belongs to our Language, will say Into, if he spoke of Persons,
p-acp dx n1, cst vvz r-crq vvz p-acp po12 n1, vmb vvi p-acp, cs pns31 vvd pp-f n2,
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but to them; vnlesse hee meane to signifie such a comming, as is spirituall, into the hearts of men,
but to them; unless he mean to signify such a coming, as is spiritual, into the hearts of men,
cc-acp p-acp pno32; cs pns31 vvb pc-acp vvi d dt n-vvg, c-acp vbz j, p-acp dt n2 pp-f n2,
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or into the midst of a multitude; neither of which, in this place canne bee intended by the Euangelist.
or into the midst of a multitude; neither of which, in this place can be intended by the Evangelist.
cc p-acp dt n1 pp-f dt n1; av-dx pp-f r-crq, p-acp d n1 vmb vbi vvn p-acp dt np1.
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Secondly, though the place bee signified; yet may our translation very well bee allowed. I appeale in this case as to all men, that canne speake English;
Secondly, though the place be signified; yet may our Translation very well be allowed. I appeal in this case as to all men, that can speak English;
ord, cs dt n1 vbi vvn; av vmb po12 n1 av av vbi vvn. pns11 vvb p-acp d n1 c-acp p-acp d n2, cst vmb vvi jp;
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so to these Rhemists, who translate so in other places. From that hower (say they) the Disciple tooke her to his owne.
so to these Rhemists, who translate so in other places. From that hour (say they) the Disciple took her to his own.
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Heere is the same word for into; and more reason, because the speech is of Saint Iohns receiuing the Virgin Marie into his house: Here is the same word for into; and more reason, Because the speech is of Saint Iohns receiving the Virgae Marry into his house:
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yet they translate, as we do here, to his owne. The like example wee haue else where They returned vnto their owne.
yet they translate, as we do Here, to his own. The like Exampl we have Else where They returned unto their own.
av pns32 vvb, c-acp pns12 vdb av, p-acp po31 d. dt j n1 pns12 vhb av c-crq pns32 vvd p-acp po32 d.
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The Disciples at Tyre, hauing brought Paul, and his company to the Sea side, and seene them shipt, returned to their owne houses.
The Disciples At Tyre, having brought Paul, and his company to the Sea side, and seen them shipped, returned to their own houses.
dt n2 p-acp vvb, vhg vvd np1, cc po31 n1 p-acp dt n1 n1, cc vvn pno32 vvn, vvn p-acp po32 d n2.
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To, or vnto, which are all one, but not into: Therefore there was (in their iudgement) no necessitie of reiecting our Translation in this text, and forging a new. But let the Translation passe:To, or unto, which Are all one, but not into: Therefore there was (in their judgement) no necessity of rejecting our translation in this text, and forging a new. But let the translation pass:
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the sense of the wordes is more worth our labour.
the sense of the words is more worth our labour.
dt n1 pp-f dt n2 vbz av-dc j po12 n1.
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The Originall Greeke, and the vulgar Latine make difference betwixt the wordes, His owne, in the former,
The Original Greek, and the Vulgar Latin make difference betwixt the words, His own, in the former,
dt j-jn jp, cc dt j jp vvb n1 p-acp dt n2, po31 d, p-acp dt j,
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and the same in the later part of the verse. The Greeke keepes the same word in both, but alters the gender.
and the same in the later part of the verse. The Greek keeps the same word in both, but alters the gender.
cc dt d p-acp dt jc n1 pp-f dt n1. dt jp vvz dt d n1 p-acp d, cc-acp vvz dt n1.
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The Latine chaungeth the word too, aswell as the gender: Both the one, and the other direct vs to expound the first, of the place;
The Latin changeth the word too, aswell as the gender: Both the one, and the other Direct us to expound the First, of the place;
dt jp vvz dt n1 av, av c-acp dt n1: d dt pi, cc dt n-jn vvb pno12 pc-acp vvi dt ord, pp-f dt n1;
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and the last, of the persons. Neither our translation nor the Rhemists expresse this difference.
and the last, of the Persons. Neither our Translation nor the Rhemists express this difference.
cc dt ord, pp-f dt n2. av-d po12 n1 ccx dt n2 vvb d n1.
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If they had added to their, into his owne, Countrey, or place, or some such worde to make the Euangelists meaning more plaine, I would haue thought, they had rather indeauoured to bee vnderstood, then striuen to dissent.
If they had added to their, into his own, Country, or place, or Some such word to make the Evangelists meaning more plain, I would have Thought, they had rather endeavoured to be understood, then striven to dissent.
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Well, let vs then by his owne in the former clause, conceiue, that Saint Iohn notes the place, whither our Sauiour came.
Well, let us then by his own in the former clause, conceive, that Saint John notes the place, whither our Saviour Come.
uh-av, vvb pno12 av p-acp po31 d p-acp dt j n1, vvb, cst n1 np1 n2 dt n1, c-crq po12 n1 vvd.
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Thus remaines a great doubt, whether this place, bee the worlde in generall, or the Land of Iudea in particular.
Thus remains a great doubt, whither this place, be the world in general, or the Land of Iudea in particular.
av vvz dt j n1, cs d n1, vbb dt n1 p-acp n1, cc dt n1 pp-f np1 p-acp j.
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Not to trouble you with any long discourse of this point, it seemes most likely to mee (with reuerence of other mens iudgement) that the holy Ghost in this verse speakes particularly of the Iewes. Of the worlds ignorance,
Not to trouble you with any long discourse of this point, it seems most likely to me (with Reverence of other men's judgement) that the holy Ghost in this verse speaks particularly of the Iewes. Of the world's ignorance,
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and carelesnesse in not taking knowledge of so rare, and extraordinarie a personage, hee had spoken in the former verse:
and carelessness in not taking knowledge of so rare, and extraordinary a personage, he had spoken in the former verse:
cc n1 p-acp xx vvg n1 pp-f av j, cc j dt n1, pns31 vhd vvn p-acp dt j n1:
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and amplyfied their sin, by nothing, that he, whom they did not know, was their Creator;
and amplified their since, by nothing, that he, whom they did not know, was their Creator;
cc vvn po32 n1, p-acp pix, cst pns31, ro-crq pns32 vdd xx vvi, vbds po32 n1;
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as the miracles, he wrought in their sight, manifestly testified.
as the Miracles, he wrought in their sighed, manifestly testified.
c-acp dt n2, pns31 vvd p-acp po32 n1, av-j vvn.
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If this were a fault in the world (as it was a most greeuous fault) what was it for the Iewes to refuse him? Should that bee obserued by our Euangelist,
If this were a fault in the world (as it was a most grievous fault) what was it for the Iewes to refuse him? Should that be observed by our Evangelist,
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and this past ouer without nothing? especially since his whole story shewes, that our Lordes life,
and this passed over without nothing? especially since his Whole story shows, that our lords life,
cc d p-acp a-acp p-acp pix? av-j p-acp po31 j-jn n1 vvz, cst po12 n2 n1,
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and miracles, were as it were shutte vp within the Land of Iurie? Besides the worde in this later verse leades vs to the Iewes. Hee came to his owne:
and Miracles, were as it were shut up within the Land of Jury? Beside the word in this later verse leads us to the Iewes. He Come to his own:
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Comming to them argues more, then Being in the worlde. Ignorance was iustly imputed to the world.
Coming to them argues more, then Being in the world. Ignorance was justly imputed to the world.
vvg p-acp pno32 vvz n1, cs vbg p-acp dt n1. n1 vbds av-j vvn p-acp dt n1.
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Not receiuing, is a sinne more fittely to bee charged vpon the Iewes.
Not receiving, is a sin more fitly to be charged upon the Iewes.
xx vvg, vbz dt n1 av-dc av-j pc-acp vbi vvn p-acp dt np2.
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If wee consider the wordes vsed by our Euangelist, I thinke wee shall finde small reason, to call the worlde Christs owne. For although it bee true, that the earth is the Lords, &c. and that our Sauiour was the maker of it, and the whole worlde;
If we Consider the words used by our Evangelist, I think we shall find small reason, to call the world Christ own. For although it be true, that the earth is the lords, etc. and that our Saviour was the maker of it, and the Whole world;
cs pns12 vvb dt n2 vvn p-acp po12 np1, pns11 vvb pns12 vmb vvi j n1, pc-acp vvi dt n1 npg1 vvi. c-acp cs pn31 vbb j, cst dt n1 vbz dt n2, av cc d po12 n1 vbds dt n1 pp-f pn31, cc dt j-jn n1;
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yet who euer obserued that the world was so appropriated to GOD, or to the second person in Trinitie? The possession, that God promised to giue him, is not in regard of Creation; but of Mediation;
yet who ever observed that the world was so appropriated to GOD, or to the second person in Trinity? The possession, that God promised to give him, is not in regard of Creation; but of Mediation;
av q-crq av vvd cst dt n1 vbds av vvn p-acp np1, cc p-acp dt ord n1 p-acp np1? dt n1, cst np1 vvd pc-acp vvi pno31, vbz xx p-acp n1 pp-f n1; cc-acp pp-f n1;
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whereas they, that expound this place, of all the world, make Christs right thereunto consist in the title hee hath to it, as the authour of it.
whereas they, that expound this place, of all the world, make Christ right thereunto consist in the title he hath to it, as the author of it.
cs pns32, cst vvb d n1, pp-f d dt n1, vvb npg1 vvi av vvi p-acp dt n1 pns31 vhz p-acp pn31, c-acp dt n1 pp-f pn31.
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Now that is ordinarily sayde to bee a mans owne, which is proper to him, after some speciall manner, otherwise, then other thinges are.
Now that is ordinarily said to be a men own, which is proper to him, After Some special manner, otherwise, then other things Are.
av cst vbz av-jn vvn pc-acp vbi dt ng1 d, r-crq vbz j p-acp pno31, c-acp d j n1, av, av j-jn n2 vbr.
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But what canne wee imagine, to which our Sauiour hath not as good clayme by his interest of Creation,
But what can we imagine, to which our Saviour hath not as good claim by his Interest of Creation,
p-acp q-crq vmb pns12 vvi, p-acp r-crq po12 n1 vhz xx p-acp j n1 p-acp po31 n1 pp-f n1,
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as to the worlde? How then should this bee tearmed His owne? and as some auncient writers haue exprest the word His owne proper? But if wee apply it to the Iewes, euery man knowes, that,
as to the world? How then should this be termed His own? and as Some ancient writers have expressed the word His own proper? But if we apply it to the Iewes, every man knows, that,
c-acp p-acp dt n1? uh-crq av vmd d vbi vvn po31 d? cc p-acp d j-jn n2 vhb vvn dt n1 po31 d j? cc-acp cs pns12 vvb pn31 p-acp dt np2, d n1 vvz, cst,
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whereas all the worlde was GODS hee tooke the Land of Iewry into his especial protection.
whereas all the world was GOD'S he took the Land of Iewry into his especial protection.
cs d dt n1 vbds npg1 pns31 vvd dt n1 pp-f np1 p-acp po31 j n1.
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And howsoeuer all nations were his, by creation; yet hee chose the Children of Israell to bee his peculiar people:
And howsoever all Nations were his, by creation; yet he chosen the Children of Israel to be his peculiar people:
cc c-acp d n2 vbdr png31, p-acp n1; av pns31 vvd dt n2 pp-f np1 pc-acp vbi po31 j n1:
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so that they, and their Country were his owne not by nature, but by grace indeede;
so that they, and their Country were his own not by nature, but by grace indeed;
av cst pns32, cc po32 n1 vbdr po31 d xx p-acp n1, cc-acp p-acp n1 av;
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yet in such sort that hee made his aboade visibly amongst them, a• hee did not in any part of the world beside.
yet in such sort that he made his abode visibly among them, a• he did not in any part of the world beside.
av p-acp d n1 cst pns31 vvd po31 n1 av-j p-acp pno32, n1 pns31 vdd xx p-acp d n1 pp-f dt n1 a-acp.
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The examples I alledged before, wherein these wordes were vsed by the holy Ghost, shew plainely, that by His owne, his particular place of habitation and his Rendez-vous, as it were, is signified.
The Examples I alleged before, wherein these words were used by the holy Ghost, show plainly, that by His own, his particular place of habitation and his Rendez-vous, as it were, is signified.
dt n2 pns11 vvd a-acp, c-crq d n2 vbdr vvn p-acp dt j n1, vvb av-j, cst p-acp po31 d, po31 j n1 pp-f n1 cc po31 fw-fr, c-acp pn31 vbdr, vbz vvn.
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This the Lord had in Iudea; and therefore I may safely conclude, that this verse is particularly to bee interpreted of the Iewes. But the time is past:
This the Lord had in Iudea; and Therefore I may safely conclude, that this verse is particularly to be interpreted of the Iewes. But the time is past:
np1 dt n1 vhd p-acp np1; cc av pns11 vmb av-j vvi, cst d n1 vbz av-j pc-acp vbi vvn pp-f dt np2. p-acp dt n1 vbz j:
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that which remaines, the next time of this exercise, if it please God. To whom, &c.
that which remains, the next time of this exercise, if it please God. To whom, etc.
cst r-crq vvz, dt ord n1 pp-f d n1, cs pn31 vvb np1. p-acp ro-crq, av
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THE EIGHTTH SERmon, vpon the first Chapter of IOHN. Verse 11. Hee came to his owne, and his owne receiued h• not &c.
THE EIGHTTH SERmon, upon the First Chapter of JOHN. Verse 11. He Come to his own, and his own received h• not etc.
dt ord n1, p-acp dt ord n1 pp-f np1. n1 crd pns31 vvd p-acp po31 d, cc po31 d j-vvn n1 xx av
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THere is (ordinarily) in all men, a speciall affectiō to their Country, & Country-men, where they were bred,
THere is (ordinarily) in all men, a special affection to their Country, & Countrymen, where they were bred,
pc-acp vbz (av-j) p-acp d n2, dt j n1 p-acp po32 n1, cc n2, c-crq pns32 vbdr vvn,
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& among whom they were brought vp:
& among whom they were brought up:
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Either because it proceeds from nature, who takes her aduantage at the first, and settles her selfe in our hearts, while there is no resistance;
Either Because it proceeds from nature, who Takes her advantage At the First, and settles her self in our hearts, while there is no resistance;
av-d c-acp pn31 vvz p-acp n1, r-crq vvz po31 n1 p-acp dt ord, cc vvz po31 n1 p-acp po12 n2, cs pc-acp vbz dx n1;
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or for that it pleaseth God, that (according to true reason) we should think our selues most bound to them of whō we receiued most helpe,
or for that it Pleases God, that (according to true reason) we should think our selves most bound to them of whom we received most help,
cc c-acp cst pn31 vvz np1, cst (vvg p-acp j n1) pns12 vmd vvi po12 n2 av-ds vvn p-acp pno32 pp-f ro-crq pns12 vvd ds n1,
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when wee were least able to helpe our selues.
when we were least able to help our selves.
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From hence it comes, that there is a mutuall loue betwixt them, that are of the same nation:
From hence it comes, that there is a mutual love betwixt them, that Are of the same Nation:
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So that generally an English man affects an Englishman;
So that generally an English man affects an Englishman;
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so a Scot, a Spaniard, a French man, euery one his owne Country-men, more then any stranger whatsoeuer.
so a Scot, a Spaniard, a French man, every one his own Countrymen, more then any stranger whatsoever.
av dt n1, dt np1, dt jp n1, d crd po31 d n2, av-dc cs d n1 r-crq.
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Yea, the honour that any one getts, for vertue, learning, wisedome, or valour, redounds to the whole nation;
Yea, the honour that any one gets, for virtue, learning, Wisdom, or valour, redounds to the Whole Nation;
uh, dt n1 cst d pi vvz, p-acp n1, n1, n1, cc n1, vvz p-acp dt j-jn n1;
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insomuch that euery particular man almost thinkes himselfe interessed therein.
insomuch that every particular man almost thinks himself interested therein.
av cst d j n1 av vvz px31 vvn av.
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Can it choose then, but bee exceeding strange to all men, that our Lord should haue so meane intertainement in his owne Country? Was it not a matter of greate honour to the Iewes, that one of their nation should bee able to doe such admirable things? They bragd exceedingly of the Prophets, that had liued, frō time, to time amōgst them.
Can it choose then, but be exceeding strange to all men, that our Lord should have so mean entertainment in his own Country? Was it not a matter of great honour to the Iewes, that one of their Nation should be able to do such admirable things? They bragd exceedingly of the prophets, that had lived, from time, to time amongst them.
vmb pn31 vvi av, cc-acp vbi vvg j p-acp d n2, cst po12 n1 vmd vhi av j n1 p-acp po31 d n1? vbds pn31 xx dt n1 pp-f j n1 p-acp dt np2, cst pi pp-f po32 n1 vmd vbi j pc-acp vdi d j n2? pns32 vvn av-vvg pp-f dt n2, cst vhd vvn, p-acp n1, p-acp n1 p-acp pno32.
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VVhat were all they, to this one? And yet hee came to his owne, and his owne receiued him not.
What were all they, to this one? And yet he Come to his own, and his own received him not.
q-crq vbdr d pns32, p-acp d crd? cc av pns31 vvd p-acp po31 d, cc po31 d vvd pno31 xx.
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Neither came hee, as an ordinary man, that the refusall of him should be no more,
Neither Come he, as an ordinary man, that the refusal of him should be no more,
av-dx vvd pns31, c-acp dt j n1, cst dt n1 pp-f pno31 vmd vbi dx av-dc,
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but a matter of vnkindnesse, by neglecting the common bonde of Country-ship: but this comming to his owne, is of more importance.
but a matter of unkindness, by neglecting the Common bond of Country-ship: but this coming to his own, is of more importance.
cc-acp dt n1 pp-f n1, p-acp vvg dt j n1 pp-f n1: cc-acp d vvg p-acp po31 d, vbz pp-f dc n1.
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For, by His owne, as I shewed in my last exercise, the place, or Country, to which he came, is signified.
For, by His own, as I showed in my last exercise, the place, or Country, to which he Come, is signified.
p-acp, p-acp po31 d, c-acp pns11 vvd p-acp po11 ord n1, dt n1, cc n1, p-acp r-crq pns31 vvd, vbz vvn.
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And not that only, as if he had no farder right to it, thē the title, that euery man hath to the place of his birth, and education;
And not that only, as if he had no farther right to it, them the title, that every man hath to the place of his birth, and education;
cc xx d av-j, c-acp cs pns31 vhd dx jc n-jn p-acp pn31, pno32 dt n1, cst d n1 vhz p-acp dt n1 pp-f po31 n1, cc n1;
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but by those wordes his owne, we vnderstand an especiall interest, that he had in that Country.
but by those words his own, we understand an especial Interest, that he had in that Country.
cc-acp p-acp d n2 po31 d, pns12 vvb dt j n1, cst pns31 vhd p-acp d n1.
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To which he came not as a stranger to see, and to bee seene;
To which he Come not as a stranger to see, and to be seen;
p-acp r-crq pns31 vvd xx p-acp dt n1 pc-acp vvi, cc pc-acp vbi vvn;
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nor as an heire, to a Lordship, of whome the tenants had neuer heard any thing;
nor as an heir, to a Lordship, of whom the tenants had never herd any thing;
ccx p-acp dt n1, p-acp dt n1, pp-f ro-crq dt n2 vhd av-x vvn d n1;
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but as one, that was famously knowne to be rightfull honour, and had long before appointed,
but as one, that was famously known to be rightful honour, and had long before appointed,
cc-acp c-acp crd, cst vbds av-j vvn pc-acp vbi j n1, cc vhd av-j a-acp vvn,
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& was lookt for daily, to take possession.
& was looked for daily, to take possession.
cc vbds vvn p-acp j, pc-acp vvi n1.
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Shall we looke into old Deeds, & euidences, yea better then Deeds, & euidences, auncient records, kept most carefully,
Shall we look into old deeds, & evidences, yea better then deeds, & evidences, ancient records, kept most carefully,
vmb pns12 vvi p-acp j n2, cc n2, uh j av n2, cc n2, j-jn n2, vvd av-ds av-j,
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and faithfully in the highest court of Roules, where the holy Ghost himselfe is master of the office;
and faithfully in the highest court of Rolls, where the holy Ghost himself is master of the office;
cc av-j p-acp dt js n1 pp-f n2, c-crq dt j n1 px31 vbz n1 pp-f dt n1;
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& all the Clarks not only sworne, but certainely knowne to be void of ignorance,
& all the Clark's not only sworn, but Certainly known to be void of ignorance,
cc d dt n2 xx av-j vvn, cc-acp av-j vvn pc-acp vbi j pp-f n1,
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& free frō alcorruptiō? I will not meddle with the Originall Graunte from GOD, rather signified in a threatning manner against the Deuill;
& free from alcorruption? I will not meddle with the Original Grant from GOD, rather signified in a threatening manner against the devil;
cc j p-acp n1? pns11 vmb xx vvi p-acp dt j-jn n1 p-acp np1, av-c vvn p-acp dt j-vvg n1 p-acp dt n1;
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then exprest by any way of promise, to Adam in Paradise.
then expressed by any Way of promise, to Adam in Paradise.
av vvn p-acp d n1 pp-f n1, pc-acp np1 p-acp n1.
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This was too generall, and affordes the Iewes no more aduantage of clayme, then any other people whatsoeuer: because all are Adams posteritie.
This was too general, and affords the Iewes no more advantage of claim, then any other people whatsoever: Because all Are Adams posterity.
d vbds av j, cc vvz dt np2 av-dx dc n1 pp-f n1, cs d j-jn n1 r-crq: c-acp d vbr np1 n1.
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That blessing of Sem is somwhat more particular;
That blessing of Sem is somewhat more particular;
cst n1 pp-f np1 vbz av av-dc j;
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Restrayning the generall, which (by reason of Noah the father) might seeme to bee common to all three sonnes, to one of them onely.
Restraining the general, which (by reason of Noah the father) might seem to be Common to all three Sons, to one of them only.
vvg dt n1, r-crq (p-acp n1 pp-f np1 dt n1) vmd vvi pc-acp vbi j p-acp d crd n2, p-acp crd pp-f pno32 av-j.
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Blessed bee the Lord God of Sem. But of Sem came diuers not only families, but Nations;Blessed be the Lord God of Sem. But of Sem Come diverse not only families, but nations;
vvd vbi dt n1 np1 pp-f np1 cc-acp pp-f np1 vvd av-j xx av-j n2, cc-acp n2;
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The Assyrians, Persians, Lydians, Aramites or Syrians, and Hebrewes.
The Assyrians, Persians, Lydians, Aramites or Syrians, and Hebrews.
dt njp2, njp2, njp2, np1 cc njp2, cc njpg2.
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Which of these hath speciall interest to the promise? The Hebrewes, by Abraham; to whome the promise was directly made, that in him all the Families of the earth should bee blessed. Abraham;
Which of these hath special Interest to the promise? The Hebrews, by Abraham; to whom the promise was directly made, that in him all the Families of the earth should be blessed. Abraham;
r-crq pp-f d vhz j n1 p-acp dt n1? dt njpg2, p-acp np1; p-acp ro-crq dt n1 vbds av-j vvn, cst p-acp pno31 d dt n2 pp-f dt n1 vmd vbi vvn. np1;
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also had many Children, of whome Ismaell was the eldest;
also had many Children, of whom Ishmael was the eldest;
av vhd d n2, pp-f r-crq np1 vbds dt js-jn;
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but the blessing was settled in Isaac; In Isaac shall thy seede bee called. But wee are not yet certaine, where to finde this blessing.
but the blessing was settled in Isaac; In Isaac shall thy seed be called. But we Are not yet certain, where to find this blessing.
cc-acp dt n1 vbds vvn p-acp np1; p-acp np1 vmb po21 n1 vbi vvn. cc-acp pns12 vbr xx av j, c-crq pc-acp vvi d n1.
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Isaac had two sons by his wife Rebeccah, two twinnes, Esau, and Iacob. Of whome God himselfe prophecied to their mother, that the eldest should serue the younger; Isaac had two Sons by his wife Rebecca, two twins, Esau, and Iacob. Of whom God himself prophesied to their mother, that the eldest should serve the younger;
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And accordingly it came to passe;
And accordingly it Come to pass;
cc av-vvg pn31 vvd pc-acp vvi;
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The birthright, and the blessing being cōuayed from Esau to his brother Iacob. We are nowe come where wee may well rest; The birthright, and the blessing being conveyed from Esau to his brother Iacob. We Are now come where we may well rest;
dt n1, cc dt n1 vbg vvn p-acp np1 p-acp po31 n1 np1. pns12 vbr av vvn c-crq pns12 vmb av vvi;
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Because the twelue Patriarkes, the sonnes of Iacob continued one people without any diuision, and (except the time of their captiuitie) in one Countrey, til the time of the Messiahs appearing.
Because the twelue Patriarchs, the Sons of Iacob continued one people without any division, and (except the time of their captivity) in one Country, till the time of the Messiahs appearing.
c-acp dt crd n2, dt n2 pp-f np1 vvd crd n1 p-acp d n1, cc (c-acp dt n1 pp-f po32 n1) p-acp crd n1, c-acp dt n1 pp-f dt njp2 vvg.
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But for the greater certainty of the truth, & better directiō for the knowing of him,
But for the greater certainty of the truth, & better direction for the knowing of him,
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whē he shuld come, it pleased God to reueale to Iacob, & by him to his children, that Shiloh, he that was to be sent should proceede out of the Loynes of Iudah. And as if this had not been enough, he leads the Iewes to the house of Dau. in which this deliuerer should be born,
when he should come, it pleased God to reveal to Iacob, & by him to his children, that Shiloh, he that was to be sent should proceed out of the Loins of Iudah. And as if this had not been enough, he leads the Iewes to the house of Dau. in which this deliverer should be born,
c-crq pns31 vmd vvi, pn31 vvd np1 pc-acp vvi p-acp np1, cc p-acp pno31 p-acp po31 n2, cst np1, pns31 cst vbds pc-acp vbi vvn vmd vvi av pp-f dt n2 pp-f np1. cc c-acp cs d vhd xx vbn av-d, pns31 vvz dt np2 p-acp dt n1 pp-f np1 p-acp r-crq d n1 vmd vbi vvn,
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& sit on the throne of his father Dauid for euer.
& fit on the throne of his father David for ever.
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Yea the very place of his birth is named, by which afterward the wisemen, that came from the East, were directed;
Yea the very place of his birth is nam, by which afterwards the Wise men, that Come from the East, were directed;
uh dt j n1 pp-f po31 n1 vbz vvn, p-acp r-crq av dt n2, cst vvd p-acp dt n1, vbdr vvn;
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Thou Bethelem Ephrata (saith the Prophet) art little, to bee among the thousands of Iudah: yet out of three. Thou bethlehem Ephrata (Says the Prophet) art little, to be among the thousands of Iudah: yet out of three.
pns21 np1 np1 (vvz dt n1) n1 j, pc-acp vbi p-acp dt crd pp-f np1: av av pp-f crd.
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shall he come forth to me, that shall bee the ruler in Israell. Of him all the Prophets beare witnes, To him all the shadowes, washings, shall he come forth to me, that shall be the ruler in Israel. Of him all the prophets bear witness, To him all the shadows, washings,
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and sacrifices of the law belong, as to their body, and substance: by him the Iewes looke for deliuerance, to him they had an especiall title.
and Sacrifices of the law belong, as to their body, and substance: by him the Iewes look for deliverance, to him they had an especial title.
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Saluation is of the Iewes, saith our Sauiour. And in an other place more strictly. I am not sent but to the lost sheepe of the house of Israell; Salvation is of the Iewes, Says our Saviour. And in an other place more strictly. I am not sent but to the lost sheep of the house of Israel;
n1 vbz pp-f dt np2, vvz po12 n1. cc p-acp dt j-jn n1 av-dc av-j. pns11 vbm xx vvn cc-acp p-acp dt j-vvn n1 pp-f dt n1 pp-f np1;
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in comparison of whome, the Gentiles were as dogges.
in comparison of whom, the Gentiles were as Dogs.
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Doth not the Euangelist then truly say, that our Lorde came to his owne, when he came into that part of the world, which he had before prepared for his comming;
Does not the Evangelist then truly say, that our Lord Come to his own, when he Come into that part of the world, which he had before prepared for his coming;
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whether hee had sent his Heralds to proclaime the time of his comming;
whither he had sent his Heralds to proclaim the time of his coming;
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as it appeares in Daniell: where the place of his birth was appointed by Micah, as by an Harbinger:
as it appears in Daniell: where the place of his birth was appointed by micah, as by an Harbinger:
c-acp pn31 vvz p-acp np1: c-crq dt n1 pp-f po31 n1 vbds vvn p-acp np1, a-acp p-acp dt n1:
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where Iohn Baptist as his Gentleman vsher had giuen especiall notice of his approach, and stood waiting in the streetes to goe to meete him? Thus came hee to his owne;
where John Baptist as his Gentleman usher had given especial notice of his approach, and stood waiting in the streets to go to meet him? Thus Come he to his own;
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not stealing in by night, or thrusting into some creeke, where hee might least bee seene,
not stealing in by night, or thrusting into Some creek, where he might least be seen,
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or hiding himselfe in the fardest partes of the lande, that were most vnpeopled; but sending his Angels to reueale his birth to Shepheardes;
or hiding himself in the farthest parts of the land, that were most unpeopled; but sending his Angels to reveal his birth to Shepherds;
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who without suspicion of any deuise, or complot, might spread the report of it abroade, as they did.
who without suspicion of any devise, or complot, might spread the report of it abroad, as they did.
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Directing wisemen from the East, by whome Herod, and all Ierusalem might bee informed, that hee was come;
Directing Wise men from the East, by whom Herod, and all Ierusalem might be informed, that he was come;
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shewing himselfe by the space of three yeeres, and an halfe, to al his country-men in those partes, with such a grace,
showing himself by the Molle of three Years, and an half, to all his countrymen in those parts, with such a grace,
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and autority in his teaching, that the Pharises were nothing to him; with such power, and commaunde, in working miracles, that the windes and Seas obayed him;
and Authority in his teaching, that the Pharisees were nothing to him; with such power, and command, in working Miracles, that the winds and Seas obeyed him;
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sicknesse at his worde gaue place to health, blindnesse to sight, yea death was forced to resigne vp his possession, to life. VVee haue seene his comming:
sickness At his word gave place to health, blindness to sighed, yea death was forced to resign up his possession, to life. We have seen his coming:
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Lette vs take a view of his intertainement. His owne receiued him not, Perhaps not with such signes of ioy, shewes of triumph,
Let us take a view of his entertainment. His own received him not, Perhaps not with such Signs of joy, shows of triumph,
vvb pno12 vvi dt n1 pp-f po31 n1. po31 d vvd pno31 xx, av xx p-acp d n2 pp-f n1, vvz pp-f n1,
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and significations of obedience, and subiection, as in such a case it was fit, & necessary, they should haue done.
and significations of Obedience, and subjection, as in such a case it was fit, & necessary, they should have done.
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There might haue bin some excuse for them, if they had fayld in the manner of his intertainement only.
There might have been Some excuse for them, if they had failed in the manner of his entertainment only.
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They were vnder the Romans gouernment, and durst not be knowne of any other King they lookt for, till they might see him in the field with banners displayed, professing himselfe to bee in armes, for their deliuerance.
They were under the Roman government, and durst not be known of any other King they looked for, till they might see him in the field with banners displayed, professing himself to be in arms, for their deliverance.
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But they would not at all receiue him.
But they would not At all receive him.
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This behauiour cuts off al excuse, and laies them open to a iust imputation of rebellion.
This behaviour cuts off all excuse, and lays them open to a just imputation of rebellion.
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But heere wee must first call to minde, that by His owne, not the place,
But Here we must First call to mind, that by His own, not the place,
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as in the former part of the verse, but the persons, to whome he came, are signified.
as in the former part of the verse, but the Persons, to whom he Come, Are signified.
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Secondly, let vs, in a word, or two, consider their refusall of him; What is meant by not receiuing him:
Secondly, let us, in a word, or two, Consider their refusal of him; What is meant by not receiving him:
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why the holy Ghost vseth this word of the Iewes, whereas he had said no more of the world in generall,
why the holy Ghost uses this word of the Iewes, whereas he had said no more of the world in general,
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but that they knewe him not. The Iewes receiued him not. Did they not receiue him? They flockt after him, in multitudes;
but that they knew him not. The Iewes received him not. Did they not receive him? They flocked After him, in Multitudes;
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they came to him far, & neere, to be cured by him, of al kind of diseases:
they Come to him Far, & near, to be cured by him, of all kind of diseases:
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they acknowledg'd the power of God in his miracles;
they acknowledged the power of God in his Miracles;
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yea so highly did they esteem of him, and so greatly affect him, that they would needs haue made him a king.
yea so highly did they esteem of him, and so greatly affect him, that they would needs have made him a King.
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How thē is it said, that they would not receiue him? To receiue a messenger, that comes from a Soueraigne Prince to his subiects, is not only to suffer him to come a-shore, to let him haue entraunce into the Citty, to entertaine him with good cheere, to Iodge him well, to giue him some present, to honour his person,
How them is it said, that they would not receive him? To receive a Messenger, that comes from a Sovereign Prince to his Subjects, is not only to suffer him to come ashore, to let him have Entrance into the city, to entertain him with good cheer, to Lodge him well, to give him Some present, to honour his person,
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but especially to accept of his message, and to performe that, which he requires of them, in his Lord, and masters name.
but especially to accept of his message, and to perform that, which he requires of them, in his Lord, and Masters name.
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If they be wanting, in these later duties, let the former be done in neuer so good sort, they may iustly bee charg'd with not receiuing him, that comes.
If they be wanting, in these later duties, let the former be done in never so good sort, they may justly be charged with not receiving him, that comes.
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Shal I make it plaine by an example of the like nature.
Shall I make it plain by an Exampl of the like nature.
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Iohn Baptist (as our Euangelist hath taught vs) was sent to beare witnesse of the light, that all by him might beleeue. John Baptist (as our Evangelist hath taught us) was sent to bear witness of the Light, that all by him might believe.
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Was he receiued by the Iewes, or no? If you looke to his outward entertainement, you shall find, that hee had all the kindnesse shewed him, that hee woulde admitt of,
Was he received by the Iewes, or no? If you look to his outward entertainment, you shall find, that he had all the kindness showed him, that he would admit of,
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and might haue had much more, but that he continually refused it.
and might have had much more, but that he continually refused it.
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Neither was this from the teeth outward, in shewe without substance, but from the very affection of their heartes, which were sette on him,
Neither was this from the teeth outward, in show without substance, but from the very affection of their hearts, which were Set on him,
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so that hee might haue ledde them like children, whithersoeuer hee woulde.
so that he might have led them like children, whithersoever he would.
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But what say you to the ground of his message, the ende of his embassage from God to them? Did they receiue him or no? Did they beleeue, by meanes of him? If they did not;
But what say you to the ground of his message, the end of his Embassy from God to them? Did they receive him or no? Did they believe, by means of him? If they did not;
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howsoeuer they accounted of his person, they receiued him not.
howsoever they accounted of his person, they received him not.
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For the receiuing of him, was the entertaining of his message, that hee brought, by beleeuing that Christ was the light,
For the receiving of him, was the entertaining of his message, that he brought, by believing that christ was the Light,
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and resting vpon him to bee inlightned.
and resting upon him to be enlightened.
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It is not hard now to vnderstand, what is meant, in this place, by not receiuing. And if it were;
It is not hard now to understand, what is meant, in this place, by not receiving. And if it were;
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the Euangelist makes it plaine, and easie in the next verse; where hee expoundes receiuing to bee beleeuing in his name.
the Evangelist makes it plain, and easy in the next verse; where he expounds receiving to be believing in his name.
dt np1 vvz pn31 j, cc j p-acp dt ord n1; c-crq pns31 vvz vvg pc-acp vbi vvg p-acp po31 n1.
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So that not to receiue Christ, with which fault the Iewes heere are charged, is, not to beleeue in him. VVhat that is, I haue already shewed in parte,
So that not to receive christ, with which fault the Iewes Here Are charged, is, not to believe in him. What that is, I have already showed in part,
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and must handle it againe, when I come to the expounding of those wordes.
and must handle it again, when I come to the expounding of those words.
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In the meane while, lette vs holde this for a certaine truth, that to receiue Christ, is to beleeue in his name, and that the Iewes are challenged for not beleeuing therein.
In the mean while, let us hold this for a certain truth, that to receive christ, is to believe in his name, and that the Iewes Are challenged for not believing therein.
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The world was accused of ignorance, by our Euangelist.
The world was accused of ignorance, by our Evangelist.
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The worldknewe him not. The Iewes, his owne people, haue a farder matter layed to their charge, that They beleeued not in his name: The worldknewe him not. The Iewes, his own people, have a farther matter laid to their charge, that They believed not in his name:
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whence ariseth this difference? VVas it enough for the worlde to haue knowne him? VVere the Iewes free from ignorance of him? Neither of both.
whence arises this difference? Was it enough for the world to have known him? Were the Iewes free from ignorance of him? Neither of both.
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For they only haue the prerogatiue to bee the sonnes of GOD, that beleeue in his name.
For they only have the prerogative to be the Sons of GOD, that believe in his name.
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The Deuills knewe him to bee the holy one of GOD; yea, the Sonne of GOD, and made open profession of that their knowledge:
The Devils knew him to be the holy one of GOD; yea, the Son of GOD, and made open profession of that their knowledge:
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as Saint Iames also testifies of them, They beleeue, and tremble, to their farder condemnation.
as Saint James also Testifies of them, They believe, and tremble, to their farther condemnation.
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And for the Iewes, the Apostle Peter giues this testimony of them, That, Hee knewe, their betraying, and denying of Iesus in the presence of Pilat, their preferring a murderer before him,
And for the Iewes, the Apostle Peter gives this testimony of them, That, He knew, their betraying, and denying of Iesus in the presence of Pilat, their preferring a murderer before him,
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and their killing of the LORD of life, proceeded from ignorance both in the common sorte, and in their gouernours. and their killing of the LORD of life, proceeded from ignorance both in the Common sort, and in their Governors.
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Then it coulde not haue auayled the Gentiles to haue knowne him, without they had also beleeued in him;
Then it could not have availed the Gentiles to have known him, without they had also believed in him;
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and the Iewes not beleeuing, was of ignorance.
and the Iewes not believing, was of ignorance.
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Yet of the former the Euangelist saith, They knewe him not: of the later, They beleeued not in his name.
Yet of the former the Evangelist Says, They knew him not: of the later, They believed not in his name.
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In both, hee speakes most wisely, and fitly.
In both, he speaks most wisely, and fitly.
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The very first steppe to belieuing in Christ, is the acknowledging of him to be sent from God.
The very First step to believing in christ, is the acknowledging of him to be sent from God.
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Of this, his many, and glorious miracles gaue so manifest, and certaine proofe, that the mouths of children were filled with his prayses;
Of this, his many, and glorious Miracles gave so manifest, and certain proof, that the mouths of children were filled with his praises;
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Hosanna to the Sonne of Dauid. Therefore if the world would not take knowledge of our Sauiour, what excuse remaines there for them? How can they bee charged with any lesse? How could they be ignorant of so much? Hosanna to the Son of David. Therefore if the world would not take knowledge of our Saviour, what excuse remains there for them? How can they be charged with any less? How could they be ignorant of so much?
n1 p-acp dt n1 pp-f np1. av cs dt n1 vmd xx vvi n1 pp-f po12 n1, r-crq n1 vvz a-acp p-acp pno32? q-crq vmb pns32 vbi vvn p-acp d dc? q-crq vmd pns32 vbb j pp-f av d?
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Now the Iews were faulty in an higher degree. They knewe of olde, that there was a deliuerer to come;
Now the Iews were faulty in an higher degree. They knew of old, that there was a deliverer to come;
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that the time appointed for his commong was expired: they heard euery day the Sermons of •. Baptist, who assured them, that the kingdome of God was at hand;
that the time appointed for his commong was expired: they herd every day the Sermons of •. Baptist, who assured them, that the Kingdom of God was At hand;
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that hee, whom they, and their Fathers had so many yeeres lookt for, and longed for, was in the midst of them:
that he, whom they, and their Father's had so many Years looked for, and longed for, was in the midst of them:
cst pns31, ro-crq pns32, cc po32 n2 vhd av d n2 vvd p-acp, cc vvd p-acp, vbds p-acp dt n1 pp-f pno32:
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and that nothing might be wanting to their full instruction, hee pointed out the person with his finger;
and that nothing might be wanting to their full instruction, he pointed out the person with his finger;
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This is he, Behold the lambe of God. But what belongd to the matter, that they might haue benefit by this deliuerer? I see the man, I heare great commendation of him, I find my selfe wel •ffected to him; This is he, Behold the lamb of God. But what belonged to the matter, that they might have benefit by this deliverer? I see the man, I hear great commendation of him, I find my self well •ffected to him;
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but what is all this, if I know not how to make vse of him, of his power,
but what is all this, if I know not how to make use of him, of his power,
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and skill, to mine own helpe? It is all one, as if I had a boxe of most precious oyntment in my hand, which I knew to bee very soueraigne,
and skill, to mine own help? It is all one, as if I had a box of most precious ointment in my hand, which I knew to be very sovereign,
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but vnderstood not how it is to be applyed. To shut out this excuse, remember what Iohn Baptists office was.
but understood not how it is to be applied. To shut out this excuse, Remember what John Baptists office was.
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He was sent to beare witnes of the light, that all men through him might beleeue. He was sent to bear witness of the Light, that all men through him might believe.
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Cal to minde how faithfully he demean'd himselfe in it.
Call to mind how faithfully he demeaned himself in it.
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Iohn verily baptized with the baptisme of repentance, saying vnto the people, that they should beleeue in him, which should come after him, that is in Iesus Christ. John verily baptised with the Baptism of Repentance, saying unto the people, that they should believe in him, which should come After him, that is in Iesus christ.
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This being the estate of matters among the Iewes, while our Lorde was here vpon the earth, were they not iustly to be blam'd,
This being the estate of matters among the Iewes, while our Lord was Here upon the earth, were they not justly to be blamed,
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for not beleeuing? Or could they plead ignorāce, for excuse? It is true indeed, that they knewe him not to bee the Lorde of life.
for not believing? Or could they plead ignorance, for excuse? It is true indeed, that they knew him not to be the Lord of life.
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But this ignorance proceeded of wilfulnesse, and preiudice.
But this ignorance proceeded of wilfulness, and prejudice.
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What can they say for themselues? Did they not knowe, such an one was to come? They had it continually in their mouths;
What can they say for themselves? Did they not know, such an one was to come? They had it continually in their mouths;
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it was the hope of their life, the ioy of their heart, the glory of their nation, whereof they were not a little proude.
it was the hope of their life, the joy of their heart, the glory of their Nation, whereof they were not a little proud.
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But they knewe not, that this was hee. But they might haue done:
But they knew not, that this was he. But they might have done:
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nay, they could not haue chosen but haue knowne, if they had not wilfully shutte their eies against the light of his miracles,
nay, they could not have chosen but have known, if they had not wilfully shut their eyes against the Light of his Miracles,
uh-x, pns32 vmd xx vhi vvn p-acp vhi vvn, cs pns32 vhd xx av-j vvi po32 n2 p-acp dt n1 pp-f po31 n2,
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and stopt their eares against Iohns testimony of him.
and stopped their ears against Iohns testimony of him.
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Therefore doth our Euangelist, worthily charge them with not beleeuing in his name, whom Iohn testified and his owne works declared to be the Sauiour, that was promised to Israell.
Therefore does our Evangelist, worthily charge them with not believing in his name, whom John testified and his own works declared to be the Saviour, that was promised to Israel.
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This then is the point, that the Euangelist offers to our consideration in these wordes;
This then is the point, that the Evangelist offers to our consideration in these words;
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that the Iewes, beeing the peculiar people of GOD, to whome the Redemption, that was to bee wrought by the Messiah,
that the Iewes, being the peculiar people of GOD, to whom the Redemption, that was to be wrought by the Messiah,
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first and principally appertained, refused to accept him for their Sauiour: First and principally appertained, refused to accept him for their Saviour:
ord cc av-j vvd, vvd pc-acp vvi pno31 p-acp po32 n1:
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It were infinite almost, I will not say to set out, but to set downe the seuerall iniuries, they did him, the indignities they offered him, through the whole course of his life, and ministerie amongst them.
It were infinite almost, I will not say to Set out, but to Set down the several injuries, they did him, the indignities they offered him, through the Whole course of his life, and Ministry among them.
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His daily working of miracles was imputed to vaine glorie, as if hee sought by them to make himselfe famous in the eies of the world.
His daily working of Miracles was imputed to vain glory, as if he sought by them to make himself famous in the eyes of the world.
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This vile conceite, his owne kinsmen had of him.
This vile conceit, his own kinsmen had of him.
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Depart hence (say they) and goe into Iudea, that thy Disciples may see the workes, that thou doest. Depart hence (say they) and go into Iudea, that thy Disciples may see the works, that thou dost.
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For there is no man, that doth any thing secretly, and he himselfe seeketh to bee famous.
For there is no man, that does any thing secretly, and he himself seeks to be famous.
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If thou doe these things, shew thy selfe to the world. If thou do these things, show thy self to the world.
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Yea, that diuine power, by which hee cast out Diuels, was maliciously, absurdly, and impiously ascribed to Beelzebub the Prince of the Diuels.
Yea, that divine power, by which he cast out Devils, was maliciously, absurdly, and impiously ascribed to Beelzebub the Prince of the Devils.
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His familiaritie, and kindnes in conuersing with them, and applying himselfe to their humours, as farre as lawfully hee might, was laden with the reproach of gluttony, and drunkenness.
His familiarity, and kindness in conversing with them, and applying himself to their humours, as Far as lawfully he might, was laden with the reproach of gluttony, and Drunkenness.
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Behold a man, which is a glutton, and a drinker of Wine, a friend of Publicans, and sinners. Behold a man, which is a glutton, and a drinker of Wine, a friend of Publicans, and Sinners.
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What should I speake of the monstrous blasphemies, they often vttered against him? That, Hee was a Samaritan, that hee had a Diuell.
What should I speak of the monstrous Blasphemies, they often uttered against him? That, He was a Samaritan, that he had a devil.
q-crq vmd pns11 vvi pp-f dt j n2, pns32 av vvd p-acp pno31? cst, pns31 vbds dt np1, cst pns31 vhd dt n1.
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Yea they were not ashmed nor affraide (O the admirable patitience of God, waiting for their repentance!) to iustifie themselues to his face, in such horrible profaneness.
Yea they were not ashmed nor afraid (Oh the admirable Patience of God, waiting for their Repentance!) to justify themselves to his face, in such horrible profaneness.
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Say wee not well (I quake to repeat it) that thou art a Samaritan, and hast a Diuell? And least any thing should bee wanting to the height of all impretie, they adde by and by after, Now know we that thou hast a Diuell. Say we not well (I quake to repeat it) that thou art a Samaritan, and hast a devil? And lest any thing should be wanting to the height of all impretie, they add by and by After, Now know we that thou hast a devil.
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The Diuell himselfe his profest enemie, that cōfest he knew him to be the Son of God.
The devil himself his professed enemy, that confessed he knew him to be the Son of God.
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His owne people, for whose sake he came into the world knew that hee had a Diuell.
His own people, for whose sake he Come into the world knew that he had a devil.
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What should I say, or imagine? Whence should so de•estable, & damnable a speech proceed? Are men? Are the Iewes? Are Christs owne people, worse then the Diuell?
What should I say, or imagine? Whence should so de•estable, & damnable a speech proceed? are men? are the Iewes? are Christ own people, Worse then the devil?
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But I will not presse these things too farre, because they are a degree beyond the not receiuing of him, whereof the Text speakes.
But I will not press these things too Far, Because they Are a degree beyond the not receiving of him, whereof the Text speaks.
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If they had behaued themselues toward him in generall, as kindely, and dutifully as some in particular, did now and then, vpon occasion, all had bin nothing,
If they had behaved themselves towards him in general, as kindly, and dutifully as Some in particular, did now and then, upon occasion, all had been nothing,
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as long as they receiued him not by beleeuing in his name.
as long as they received him not by believing in his name.
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Saul woulde haue offered sacrifice to God (I take it at the best) of the fattest,Saul would have offered sacrifice to God (I take it At the best) of the Fattest,
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and fairest of the Amalakites cattell. But obedience is better then sacrifice.
and Fairest of the Amalekites cattle. But Obedience is better then sacrifice.
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He should haue hearkened to the voice of the Lord by Samuel, and haue slaine them all.
He should have harkened to the voice of the Lord by Samuel, and have slain them all.
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What shall wee giue the Lord? say the people.What shall we give the Lord? say the people.
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Thousands of Rammes? ten thousand riuers of Oyle? The first borne, the first fruit of our bodies? Doe iustly, (saith the Prophet) Loue mercie. So much doth it concerne a man to humble himselfe to the will of God. Thousands of Rams? ten thousand Rivers of Oil? The First born, the First fruit of our bodies? Doe justly, (Says the Prophet) Love mercy. So much does it concern a man to humble himself to the will of God.
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But this beleeuing was a matter of very great importance; because vpon it depended all hope of deliuerance, by the Messiah.
But this believing was a matter of very great importance; Because upon it depended all hope of deliverance, by the Messiah.
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All disobedience, and sinne, is liable to damnation, but yet there is possibilitie of forgiueness, though the transgression bee exceeding great.
All disobedience, and sin, is liable to damnation, but yet there is possibility of forgiveness, though the Transgression be exceeding great.
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Onely this one sinne, of not beleeuing, makes a man vtterly vncapable of any fauour, as long as hee continues in it.
Only this one sin, of not believing, makes a man utterly uncapable of any favour, as long as he continues in it.
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In the maladies of the bodie, though the meanes of Physick be not vsed;
In the maladies of the body, though the means of Physic be not used;
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yet oftentimes the strength of nature ouercomes the malice of the humour and recouereth the Patient.
yet oftentimes the strength of nature overcomes the malice of the humour and recovers the Patient.
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It is not so in the diseases of the soule, where the corruption euery day increaseth,
It is not so in the diseases of the soul, where the corruption every day increases,
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& the fault once cōmitted, as it were the hurt receiued, admits no cure, but by pardon.
& the fault once committed, as it were the hurt received, admits no cure, but by pardon.
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An easie cure, I confesse, & a ready:
an easy cure, I confess, & a ready:
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So much the greater was their obstinacie and folly) that I may speake of them as fauourably as may be) that would not imbrace so certaine, and so present a remedy.
So much the greater was their obstinacy and folly) that I may speak of them as favourably as may be) that would not embrace so certain, and so present a remedy.
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But this will the better appeare, when wee vnderstand more fully, what it is to beleeue in Christ.
But this will the better appear, when we understand more Fully, what it is to believe in christ.
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In the meane while, I will onely put you in minde, to consider a little with your selues of this matter.
In the mean while, I will only put you in mind, to Consider a little with your selves of this matter.
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I am out of doubt, euery one of vs condemnes the Iewes; and not withou• cause:
I am out of doubt, every one of us condemns the Iewes; and not withou• cause:
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Let vs take heede that we giue not an heauy sentence against our owne selues thereby.
Let us take heed that we give not an heavy sentence against our own selves thereby.
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We haue offer of saluation, by the same meanes: wee doe, or may know more, then they could, of the particulars thereto belonging;
We have offer of salvation, by the same means: we do, or may know more, then they could, of the particulars thereto belonging;
pns12 vhb n1 pp-f n1, p-acp dt d n2: pns12 vdb, cc vmb vvi av-dc, cs pns32 vmd, pp-f dt n2-j av vvg;
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and namely of that, which is required on our part, to beleeue in his name. It is not our assenting to the truth of the doctrine in generall;
and namely of that, which is required on our part, to believe in his name. It is not our assenting to the truth of the Doctrine in general;
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our particular knowledge o• the course of mans redemption; our magnifying the ministers of the Gospell, as the Iewes did Iohn Baptist;
our particular knowledge o• the course of men redemption; our magnifying the Ministers of the Gospel, as the Iewes did John Baptist;
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our mislike, & detestation of Popery; that can be sufficient to the sauing of our soules.
our mislike, & detestation of Popery; that can be sufficient to the Saving of our Souls.
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I grát, we go beyond the Iews in acknowledging thus much, & in approuing of it.
I grát, we go beyond the Iews in acknowledging thus much, & in approving of it.
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But there is more required to the pardon of our sins, & obtaining a right to heauē.
But there is more required to the pardon of our Sins, & obtaining a right to heaven.
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We must beleeue in the name of Chr: if we do not, it shall profit vs little, that we know so much.
We must believe in the name of Christ: if we do not, it shall profit us little, that we know so much.
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The seruāt that knoweth his maisters will, & doth it not, shalbe beaten with many stripes. The seruamt that Knoweth his masters will, & does it not, shall beaten with many stripes.
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What haue we but a bare knowledge of the Gospel? Yes, you wil say, we beleeue too.
What have we but a bore knowledge of the Gospel? Yes, you will say, we believe too.
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Do we indeed beleeue, that there is no life, nor saluation, but by faith in Christ? and yet beleeue not in him, that we may be partakers of them? What? Doe we not care,
Do we indeed believe, that there is no life, nor salvation, but by faith in christ? and yet believe not in him, that we may be partakers of them? What? Do we not care,
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whether we be saued or no? It is impossible we should be so desperate:
whither we be saved or no? It is impossible we should be so desperate:
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Questionless howsoeuer we deceiueour selues, we do not so much as giue credit to the truth of the Gospell. But of this too much;
Questionless howsoever we deceiueour selves, we do not so much as give credit to the truth of the Gospel. But of this too much;
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beeing not intended by the Euangelist.
being not intended by the Evangelist.
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It followeth, But to as many as receiued him, to them he gaue Prerogatiue, &c. Great was the Iewes vnkindness, that reiected our Sauiour Christ,
It follows, But to as many as received him, to them he gave Prerogative, etc. Great was the Iewes unkindness, that rejected our Saviour christ,
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when hee offered himselfe so friendly to them, for the procuring of their saluation. Hee came to his owne, and his owne receiued him not.
when he offered himself so friendly to them, for the procuring of their salvation. He Come to his own, and his own received him not.
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Was he therefore vtterly refused by all? Our Euangelist in these verses implyes the contrarie:
Was he Therefore utterly refused by all? Our Evangelist in these Verses Implies the contrary:
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shewing what priuiledge they got, who receiued, and entertained him by faith. They became the sonnes of God, by beleeuing in his name.
showing what privilege they god, who received, and entertained him by faith. They became the Sons of God, by believing in his name.
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Being borne not of bloud, &c. but of God. Being born not of blood, etc. but of God.
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So that the former of these two verses sets downe the estate of them, that receiued him, that they were the sonnes of God.
So that the former of these two Verses sets down the estate of them, that received him, that they were the Sons of God.
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The later sets forth the point more at large, declaring their birth to bee of God.
The later sets forth the point more At large, declaring their birth to be of God.
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In the handling of them, I will keepe mine ordinarie course; First to speake of the wordes, as neede requires:
In the handling of them, I will keep mine ordinary course; First to speak of the words, as need requires:
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then to deliuer the Euangelists meaning.
then to deliver the Evangelists meaning.
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Concerning the wordes, I am in the first place, to examine the translation of some of them:
Concerning the words, I am in the First place, to examine the Translation of Some of them:
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Secondly to search out their signification.
Secondly to search out their signification.
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The translation, that affords some cause of doubt, is of two words in the middle of the verse, Prerogatiue, and to bee. Not Prerogatiue, say our Rhemists, but Power; not to bee, but to bee made: and vpon these wordes so interpreted, they build the Doctrine of free will.
The Translation, that affords Some cause of doubt, is of two words in the middle of the verse, Prerogative, and to be. Not Prerogative, say our Rhemists, but Power; not to be, but to be made: and upon these words so interpreted, they built the Doctrine of free will.
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Besides these two, there are also two oother wordes, which are somewhat doubtfull for their significations, in the later part of the verse.
Beside these two, there Are also two other words, which Are somewhat doubtful for their significations, in the later part of the verse.
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What it is To beleeue in;
What it is To believe in;
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what is meant by his name. For the better conceiuing of the Euangelists meaning, I will first inquire,
what is meant by his name. For the better conceiving of the Evangelists meaning, I will First inquire,
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how these verses depend vpon the former: Secondly, what it is, that Saint Iohn would teach vs by them.
how these Verses depend upon the former: Secondly, what it is, that Saint John would teach us by them.
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Of translations a man may say, as of potions:
Of Translations a man may say, as of potions:
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that if they bee not carefully, and faithfully prepared, they may kill, in stead of curing.
that if they be not carefully, and faithfully prepared, they may kill, in stead of curing.
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For although somtimes, a man of a strong constitution, by the benefit of nature, ouercomes the danger of such an accident:
For although sometimes, a man of a strong constitution, by the benefit of nature, overcomes the danger of such an accident:
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yet where one escapeth, many perish. I•falls out so in erronious translations: some by skill in the Originall, can correct the error, when they reade;
yet where one escapeth, many perish. I•falls out so in erroneous Translations: Some by skill in the Original, can correct the error, when they read;
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other (though but a few) discerning some contrarietie, betwixt some one or two places,
other (though but a few) discerning Some contrariety, betwixt Some one or two places,
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and the generall course, that is helde in the scripture, can with wisdome reiect that, which with reason they cannot receiue.
and the general course, that is held in the scripture, can with Wisdom reject that, which with reason they cannot receive.
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Those, whom God wil haue especially preserued, haue also a farder teaching of the spirit, by which they are kept from approbation of that, which might ouerthrow their beliefe and saluation.
Those, whom God will have especially preserved, have also a farther teaching of the Spirit, by which they Are kept from approbation of that, which might overthrow their belief and salvation.
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All these are but a small number in comparison of the multitude of them, who like fishes swallow vp the hooke with the baite,
All these Are but a small number in comparison of the multitude of them, who like Fish swallow up the hook with the bait,
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and feede on Rats-bane, as if it were sugar.
and feed on Ratsbane, as if it were sugar.
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Vpon such our Rhemists ordinarily worke, by that corrupt, and poison-full translation of the new Testament;
Upon such our Rhemists ordinarily work, by that corrupt, and poisonful Translation of the new Testament;
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wherein, either they take aduantage of former errors, where they finde any, to continue them, or if they find none, breed some.
wherein, either they take advantage of former errors, where they find any, to continue them, or if they find none, breed Some.
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The vulgar Latin, and our old English translation, before that, which was printed at Geneua, expresse the worde, that our Euangelist here vseth, by Potestatem, Power. This interpretation the Rhemists willingly embrace,
The Vulgar Latin, and our old English Translation, before that, which was printed At Geneva, express the word, that our Evangelist Here uses, by Potestatem, Power. This Interpretation the Rhemists willingly embrace,
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& thrust it vpon their followers, and commend it to all that will beleeue them, that they may thereby lay a foundation for free will to stand vpon. Neither are they contented heerewithall:
& thrust it upon their followers, and commend it to all that will believe them, that they may thereby lay a Foundation for free will to stand upon. Neither Are they contented herewithal:
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but in the second edition of their said Testament, printed at Antwerpe, after their returne to Doway, they condemne the Truth, to establish their Error.
but in the second edition of their said Testament, printed At Antwerp, After their return to Doway, they condemn the Truth, to establish their Error.
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For in the margin, at this verse, thus they write. Bezafalsely translateth dignitatem, for potestatem.
For in the margin, At this verse, thus they write. Bezafalsely Translate dignitatem, for potestatem.
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I wonder, and can not certainely resolue, what the reason should bee, why these English Papists, should forbeare to finde fault with our English later translations and lash out so against Beza. He translates Dignitatem, we prerogatiue. Doth it more concerne your ignorant Lay English, to know what is amisse in Beza, whome some of them (perhaps) neuer heard of, fewe of them are able to vnderstand, none of them almost will vouchsafe to reade,
I wonder, and can not Certainly resolve, what the reason should be, why these English Papists, should forbear to find fault with our English later Translations and lash out so against Beza. He translates Dignitatem, we prerogative. Does it more concern your ignorant Lay English, to know what is amiss in Beza, whom Some of them (perhaps) never herd of, few of them Are able to understand, none of them almost will vouchsafe to read,
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or may without leaue, then to be taught, what is faulty in the English, which is in euery mans hand,
or may without leave, then to be taught, what is faulty in the English, which is in every men hand,
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and sight? But Protestants make great account of Bezas translation. And great cause they haue so to doe.
and sighed? But Protestants make great account of Bezas Translation. And great cause they have so to do.
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For although it bewray the infirmitie of man in some places; yet it hath brought exceeding great light, to the true vnderstanding of the Scripture.
For although it bewray the infirmity of man in Some places; yet it hath brought exceeding great Light, to the true understanding of the Scripture.
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Could you hope that any Protestant, woulde bee so simple, as to condemne a man so famous in the Church of GOD for his learning,
Could you hope that any Protestant, would be so simple, as to condemn a man so famous in the Church of GOD for his learning,
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and pietie, vpon the bare word of a few Popish Priests? They, that are able to examine the matter, will cleere him, and cast you.
and piety, upon the bore word of a few Popish Priests? They, that Are able to examine the matter, will clear him, and cast you.
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They that haue no such skill, must needes bee voide, not of grace onely, but of reason too,
They that have no such skill, must needs be void, not of grace only, but of reason too,
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if they will bee perswaded, against the truth commonly helde in all protestant Churches, by a simple affirmation of men, whome they know not, who neither can,
if they will be persuaded, against the truth commonly held in all protestant Churches, by a simple affirmation of men, whom they know not, who neither can,
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nor offer to bring any proofe of that, which they confidently auouch.
nor offer to bring any proof of that, which they confidently avouch.
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But it is not my purpose to enter into any commendation or defence of Beza, farder,
But it is not my purpose to enter into any commendation or defence of Beza, farther,
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then it concernes our owne translation; which can not bee iustified, if his bee condemned.
then it concerns our own Translation; which can not be justified, if his be condemned.
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You say Beza translates falsely, because hee interprets the Greeke Worde, dignitatem. If the translation bee false in Beza, or our English, it is either because the worde will not beare it,
You say Beza translates falsely, Because he interprets the Greek Word, dignitatem. If the Translation be false in Beza, or our English, it is either Because the word will not bear it,
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or for that it will not stand with the sense of the holy Ghost, in this place.
or for that it will not stand with the sense of the holy Ghost, in this place.
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For if it agree with both, out of doubt the translation is warrantable.
For if it agree with both, out of doubt the Translation is warrantable.
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Now what doth Beza meane by Dignitie, or wee by Prerogatiue, but an Honour, and Autoritie,
Now what does Beza mean by Dignity, or we by Prerogative, but an Honour, and authority,
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or Right, by which wee are the sonnes of God? So did Erasmus expound it,
or Right, by which we Are the Sons of God? So did Erasmus expound it,
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before Beza, a man of no meane skill in the Greeke tongue.
before Beza, a man of no mean skill in the Greek tongue.
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So since Beza, one of your owne side a famous Iesuite Immanuell Saa; Autoritie, Dignitie, Preheminence:
So since Beza, one of your own side a famous Iesuite Immanuel Saa; authority, Dignity, Pre-eminence:
av c-acp np1, crd pp-f po22 d n1 dt j np1 np1 np1; n1, n1, n1:
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and for proofe of his interpretation, he brings that place of Saint Paul; Let euery soule be sub•ect to the higher Powers;
and for proof of his Interpretation, he brings that place of Saint Paul; Let every soul be sub•ect to the higher Powers;
cc p-acp n1 pp-f po31 n1, pns31 vvz d n1 pp-f n1 np1; vvb d n1 vbi j p-acp dt jc n2;
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for there is no power but of GOD. Heere the worde translated Powers, and Power: in his Iudgement signifies Autoritie, or Dignitie;for there is no power but of GOD. Here the word translated Powers, and Power: in his Judgement signifies authority, or Dignity;
c-acp pc-acp vbz dx n1 cc-acp pp-f np1. av dt n1 vvn n2, cc n1: p-acp po31 n1 vvz n1, cc n1;
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and, by a trope, them, that are in Autoritie, Honour, or Dignitie.
and, by a trope, them, that Are in authority, Honour, or Dignity.
cc, p-acp dt n1, pno32, cst vbr p-acp n1, n1, cc n1.
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Palacius, an other of your owne men, somtimes Diuinitie Reader in the Vniuersitie of Salamonca in Spaine, hauing recited diuers Interpretations of this worde, at the last concludes, that the most naturall sense of it, in this place, is to take Potestatem, power, for Dignitatem, Prerogatiue; Palacius, an other of your own men, sometimes Divinity Reader in the university of Salamonca in Spain, having recited diverse Interpretations of this word, At the last concludes, that the most natural sense of it, in this place, is to take Potestatem, power, for Dignitatem, Prerogative;
npg1, dt n-jn pp-f po22 d n2, av n1 n1 p-acp dt n1 pp-f np1 p-acp np1, vhg vvn j n2 pp-f d n1, p-acp dt ord vvz, cst dt av-ds j n1 pp-f pn31, p-acp d n1, vbz pc-acp vvi fw-la, n1, c-acp fw-la, n1;
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and hee addes a little after, that if wee translate as the vulgar Latin hath it, Potestatem Power, the sense will be somwhat obscure.
and he adds a little After, that if we translate as the Vulgar Latin hath it, Potestatem Power, the sense will be somewhat Obscure.
cc pns31 vvz dt j a-acp, cst cs pns12 vvb p-acp dt j jp vhz pn31, fw-la n1, dt n1 vmb vbi av j.
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You heare the iudgement of some learned Papists;
You hear the judgement of Some learned Papists;
pn22 vvb dt n1 pp-f d j njp2;
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shall I confirme the point by the Autoritie of some ancient writers? Cyril expounds Potestatem, to bee Dignitatem; that is, hee shewes, that the worde vsed by the Euangelist in Greeke (wherein also Cyrill writ) signifies as much,
shall I confirm the point by the authority of Some ancient writers? Cyril expounds Potestatem, to be Dignitatem; that is, he shows, that the word used by the Evangelist in Greek (wherein also Cyril writ) signifies as much,
vmb pns11 vvi dt n1 p-acp dt n1 pp-f d j n2? np1 vvz fw-la, pc-acp vbi fw-la; cst vbz, pns31 vvz, cst dt n1 vvd p-acp dt np1 p-acp np1 (c-crq av np1 vvn) vvz p-acp d,
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as Prerogatiue, or Honour; and to this purpose is hee alledged by Palacius; who seconds this Iudgement of Cyrill, with the cōsent of Erasmus, though hee will not name him.
as Prerogative, or Honour; and to this purpose is he alleged by Palacius; who seconds this Judgement of Cyril, with the consent of Erasmus, though he will not name him.
c-acp n1, cc n1; cc p-acp d n1 vbz pns31 vvn p-acp npg1; r-crq vvz d n1 pp-f np1, p-acp dt n1 pp-f np1, c-acp pns31 vmb xx vvi pno31.
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If all this waigh nothing with our Rhemists; yet I am sure they will bee aduised,
If all this weigh nothing with our Rhemists; yet I am sure they will be advised,
cs d d vvb pix p-acp po12 n2; av pns11 vbm j pns32 vmb vbi vvn,
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how they dislent from Gregory the great, a Saint (as they would haue it) of their Church;
how they dislent from Gregory the great, a Saint (as they would have it) of their Church;
c-crq pns32 vvd p-acp np1 dt j, dt n1 (c-acp pns32 vmd vhi pn31) pp-f po32 n1;
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indeed a learned and holy man, a Bishop of Rome, the first of that name.
indeed a learned and holy man, a Bishop of Rome, the First of that name.
av dt j cc j n1, dt n1 pp-f np1, dt ord pp-f d n1.
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Let vs heere how he takes the place? He gaue them (saith Gregorie) this Dignitie, and Excellencie.
Let us Here how he Takes the place? He gave them (Says Gregory) this Dignity, and Excellency.
vvb pno12 av c-crq pns31 vvz dt n1? pns31 vvd pno32 (vvz np1) d n1, cc n1.
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Dignitie, and Excellencie? What is that, but Prerogatiue? If Beza translate falsely, what doth Gregory? Doe you not wound him, through the others sides? How shall the one bee acquited,Dignity, and Excellency? What is that, but Prerogative? If Beza translate falsely, what does Gregory? Do you not wound him, through the Others sides? How shall the one be acquitted,
n1, cc n1? q-crq vbz d, cc-acp n1? cs np1 vvb av-j, q-crq vdz np1? vdb pn22 xx vvi pno31, p-acp dt n2-jn n2? q-crq vmb dt crd vbb vvn,
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if the other bee condemned? For howsoeuer Gregory makes not profession to translate the place, as Beza doth:
if the other be condemned? For howsoever Gregory makes not profession to translate the place, as Beza does:
cs dt j-jn vbi vvn? p-acp c-acp np1 vvz xx n1 pc-acp vvi dt n1, c-acp np1 vdz:
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yet hee giues vs his iudgement of the signification, and sense•, by alledging it in those wordes.
yet he gives us his judgement of the signification, and sense•, by alleging it in those words.
av pns31 vvz pno12 po31 n1 pp-f dt n1, cc n1, p-acp vvg pn31 p-acp d n2.
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And surely all the Autors, that I haue hitherto brought, serue as well to shewe the meaning of the worde in this Text,
And surely all the Authors, that I have hitherto brought, serve as well to show the meaning of the word in this Text,
cc av-j d dt n2, cst pns11 vhb av vvn, vvb a-acp av pc-acp vvi dt n1 pp-f dt n1 p-acp d n1,
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as the signification of it in generall.
as the signification of it in general.
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To which may be added for farder proofe of the matter, the iudgement of all them, who translate,
To which may be added for farther proof of the matter, the judgement of all them, who translate,
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or expound it, Autoritie, or Right: and in a worde, of all them, that acknowledge the Euangelist to speake in this place, not of power, refting in man,
or expound it, authority, or Right: and in a word, of all them, that acknowledge the Evangelist to speak in this place, not of power, refting in man,
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after grace receiued, to make himselfe the sonne of God, but of his actuall being the sonne of God, immediately vpon his beleeuing, or hauing of grace.
After grace received, to make himself the son of God, but of his actual being the son of God, immediately upon his believing, or having of grace.
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And of this minde are most of the late Interpreters, among the Papists themselues.
And of this mind Are most of the late Interpreters, among the Papists themselves.
cc pp-f d n1 vbr av-ds pp-f dt j n2, p-acp dt njp2 px32.
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Yea, Maldonat a great man, and a principall Iesuite, not many yeares since, Diuinitie Reader in Paris, can not choose,
Yea, Maldonatus a great man, and a principal Iesuite, not many Years since, Divinity Reader in paris, can not choose,
uh, j dt j n1, cc dt j-jn np1, xx d n2 a-acp, n1 n1 p-acp np1, vmb xx vvi,
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but confesse, that by power, as they translate it, right is signified.
but confess, that by power, as they translate it, right is signified.
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And when hee had propounded our interpretation (I meane for the sense) all the reason, hee could finde, to refuse it, was no more,
And when he had propounded our Interpretation (I mean for the sense) all the reason, he could find, to refuse it, was no more,
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but this, that hauing formerly liked of it, afterward hee grew into mislike, because he found it in a certaine hereticall Interpreter.
but this, that having formerly liked of it, afterwards he grew into mislike, Because he found it in a certain heretical Interpreter.
cc-acp d, cst vhg av-j vvn pp-f pn31, av pns31 vvd p-acp n1, c-acp pns31 vvd pn31 p-acp dt j j n1.
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He saith withall indeede, that hee did better consider of it:
He Says withal indeed, that he did better Consider of it:
pns31 vvz av av, cst pns31 vdd av-jc vvi pp-f pn31:
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But hee, that aduisedly markes, what his better consideration affords, may easily discerne, that he had more will,
But he, that advisedly marks, what his better consideration affords, may Easily discern, that he had more will,
cc-acp pns31, cst av-vvn n2, r-crq po31 jc n1 vvz, vmb av-j vvi, cst pns31 vhd dc n1,
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then reason, to dissent from him, whom he standerously calls an heretike.
then reason, to dissent from him, whom he standerously calls an heretic.
cs n1, pc-acp vvi p-acp pno31, ro-crq pns31 av-j vvz dt n1.
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It appeares then, by the iudgement of the Papists themselues, and of some ancient writers, that the worde in this place, both for the nature of it,
It appears then, by the judgement of the Papists themselves, and of Some ancient writers, that the word in this place, both for the nature of it,
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and the sense of the text, may well bee translated, Dignitie, or Prerogatiue.
and the sense of the text, may well be translated, Dignity, or Prerogative.
cc dt n1 pp-f dt n1, vmb av vbi vvn, n1, cc n1.
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But for the better cleering of the matter, and to make way for my answere to these Rhemists, touching free will (whereof when I come to handle the Doctrine) I thinke it not amisse, to take a little more paines, in deliuering the significations of the worde.
But for the better clearing of the matter, and to make Way for my answer to these Rhemists, touching free will (whereof when I come to handle the Doctrine) I think it not amiss, to take a little more pains, in delivering the significations of the word.
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All which may bee drawne to two heads. Autoritie, and Power. Of the former, the Rhemists afford diuers examples.
All which may be drawn to two Heads. authority, and Power. Of the former, the Rhemists afford diverse Examples.
av-d r-crq vmb vbi vvn p-acp crd n2. n1, cc n1. pp-f dt j, dt n2 vvb j n2.
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I am a man, (saith the Centurion) subiect to Autoritie. They might as well haue said power,
I am a man, (Says the Centurion) Subject to authority. They might as well have said power,
pns11 vbm dt n1, (vvz dt n1) j-jn p-acp n1. pns32 vmd a-acp av vhi vvn n1,
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as they doe three or foure times together, in an other place;
as they do three or foure times together, in an other place;
c-acp pns32 vdb crd cc crd n2 av, p-acp dt j-jn n1;
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Let euery soule bee subiect to higher Powers, for there is no Power, but of God. Let every soul be Subject to higher Powers, for there is no Power, but of God.
vvb d n1 vbi j-jn p-acp jc n2, c-acp pc-acp vbz dx n1, cc-acp pp-f np1.
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What should I stand to recite the words? You may reade them at your leasure, in these places.
What should I stand to recite the words? You may read them At your leisure, in these places.
q-crq vmd pns11 vvi pc-acp vvi dt n2? pn22 vmb vvi pno32 p-acp po22 n1, p-acp d n2.
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Luke 17. 8. Act. 9. 14. & 26. 10 12. 1. Cor. 15. 24. 1. Thes. 3 9. Somtimes they translate the worde Potentates; that is, such as haue Autoritie, and beare rule, whether lawfully, or vnlawfully.Luke 17. 8. Act. 9. 14. & 26. 10 12. 1. Cor. 15. 24. 1. Thebes 3 9. Sometimes they translate the word Potentates; that is, such as have authority, and bear Rule, whither lawfully, or unlawfully.
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When they shall bring you (saith our Sauiour to his disciples) into the Synagogues, and to Magistrates and Potentates. When they shall bring you (Says our Saviour to his Disciples) into the Synagogues, and to Magistrates and Potentates.
c-crq pns32 vmb vvi pn22 (vvz po12 n1 p-acp po31 n2) p-acp dt n2, cc p-acp n2 cc n2.
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So Ephes. 1. 21. & 3. 10. Col. 1. 16. Tit: 3. 1. 1. Pet. 3. 22. Of vnlawfull Autoritie wee haue example where the Apostle saith, that, Our wrastling is not against flesh, and bloud, but against Princes, and Potestates;
So Ephesians 1. 21. & 3. 10. Col. 1. 16. Tit: 3. 1. 1. Pet. 3. 22. Of unlawful authority we have Exampl where the Apostle Says, that, Our wrestling is not against Flesh, and blood, but against Princes, and Potestates;
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meaning, as it is plaine by the next wordes, the euill spirits, or diuels.
meaning, as it is plain by the next words, the evil spirits, or Devils.
n1, c-acp pn31 vbz j p-acp dt ord n2, dt j-jn n2, cc n2.
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Of whome, speaking in an other Epistle, hee saith, that Christ spoiled the Principalities and Potestates. Vnder this signification I comprehend all those texts, where, by this worde, lawfulness to do this, or that, is vnderstood. For example;
Of whom, speaking in an other Epistle, he Says, that christ spoiled the Principalities and Potestates. Under this signification I comprehend all those texts, where, by this word, lawfulness to do this, or that, is understood. For Exampl;
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our Lord saith, Hee hath power to lay downe his life, and power to take it vp againe.
our Lord Says, He hath power to lay down his life, and power to take it up again.
po12 n1 vvz, pns31 vhz n1 pc-acp vvi a-acp po31 n1, cc n1 pc-acp vvi pn31 a-acp av.
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What power was this? Lawfull Autoritie; that hee might doe it, without any sinne, or disobedience to GOD his Father.
What power was this? Lawful authority; that he might do it, without any sin, or disobedience to GOD his Father.
q-crq n1 vbds d? j n1; cst pns31 vmd vdi pn31, p-acp d n1, cc n1 p-acp np1 po31 n1.
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So the Apostle saith of himselfe, and Barnabas; that, They had power to eate, and drinke, power to leade about a wife;
So the Apostle Says of himself, and Barnabas; that, They had power to eat, and drink, power to lead about a wife;
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namely, it was lawfull for them.
namely, it was lawful for them.
av, pn31 vbds j p-acp pno32.
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In this sense, our Rhemists once translate it Libertie: Take heede least perhaps this your libertie (say they) become an offence to the weake. Our translation hath Power. All is one in effect:
In this sense, our Rhemists once translate it Liberty: Take heed lest perhaps this your liberty (say they) become an offence to the weak. Our Translation hath Power. All is one in Effect:
p-acp d n1, po12 n2 a-acp vvb pn31 n1: vvb n1 cs av d po22 n1 (vvb pns32) vvn dt n1 p-acp dt j. po12 n1 vhz n1. d vbz pi p-acp n1:
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Libertie, or Power, signifies there a lawfullnes to eat that meat, which was dedicated to Idols:Liberty, or Power, signifies there a lawfulness to eat that meat, which was dedicated to Idols:
n1, cc n1, vvz a-acp dt n1 pc-acp vvi d n1, r-crq vbds vvn p-acp n2:
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Although the Apostle indeede, in that place, speakes but vpon supposition, the thing as it is manifest being vnlawfull in the Idols temple, whereof hee there intreateth.
Although the Apostle indeed, in that place, speaks but upon supposition, the thing as it is manifest being unlawful in the Idols temple, whereof he there intreateth.
cs dt n1 av, p-acp d n1, vvz p-acp p-acp n1, dt n1 c-acp pn31 vbz j vbg j p-acp dt n2 n1, c-crq pns31 a-acp vvz.
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When the worde signifies Power, it is put for abilitie to doe somthing, as these examples shew: When the word signifies Power, it is put for ability to do something, as these Examples show:
c-crq dt n1 vvz n1, pn31 vbz vvn p-acp n1 pc-acp vdi pi, c-acp d n2 vvi:
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He gaue them power, to cure diseases, and to cast out Diuels. This was that, which Simon the Sorcerer would haue bought of the Apostles. He gave them power, to cure diseases, and to cast out Devils. This was that, which Simon the Sorcerer would have bought of the Apostles.
pns31 vvd pno32 n1, pc-acp vvi n2, cc pc-acp vvi av n2. d vbds d, r-crq np1 dt n1 vmd vhi vvn pp-f dt n2.
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Giue me also this power (quoth he) that on whomsoeuer I lay my hands, hee may receiue the holy Ghost. Give me also this power (quoth he) that on whomsoever I lay my hands, he may receive the holy Ghost.
vvb pno11 av d n1 (vvd pns31) d p-acp ro-crq pns11 vvb po11 n2, pns31 vmb vvi dt j n1.
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So may wee vnderstand that place, where the cheefe Priestes, Scribes, and Elders askt our Sauiour, by what power, hee did those things.
So may we understand that place, where the chief Priests, Scribes, and Elders asked our Saviour, by what power, he did those things.
av vmb pns12 vvi d n1, c-crq dt j-jn n2, n2, cc n2-jn vvn po12 n1, p-acp r-crq n1, pns31 vdd d n2.
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And this interpretation agrees very well with the blasphemie of the Pharises, who affirmed, that Hee cast out Diuels, through Beelzebub, the prince of the Diuels.
And this Interpretation agrees very well with the blasphemy of the Pharisees, who affirmed, that He cast out Devils, through Beelzebub, the Prince of the Devils.
cc d n1 vvz av av p-acp dt n1 pp-f dt np2, r-crq vvd, cst pns31 vvd av n2, p-acp np1, dt n1 pp-f dt n2.
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If wee translate it Autoritie, both the worde and the sense will beare it.
If we translate it authority, both the word and the sense will bear it.
cs pns12 vvb pn31 n1, d dt n1 cc dt n1 vmb vvi pn31.
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But wheresoeuer it may bee translated Power, it neuer signifies freewill in any place of the Scripture.
But wheresoever it may be translated Power, it never signifies freewill in any place of the Scripture.
cc-acp c-crq pn31 vmb vbi vvn n1, pn31 av-x vvz n1 p-acp d n1 pp-f dt n1.
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That I may make good this point, I must craue a little leaue of you, to examine some especiall texts of the new Testament, which seeme to require, or admit that signification.
That I may make good this point, I must crave a little leave of you, to examine Some especial texts of the new Testament, which seem to require, or admit that signification.
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It will not bee lost labour, to bestowe some time, and paines, in a matter of so great importance.
It will not be lost labour, to bestow Some time, and pains, in a matter of so great importance.
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The first, and I thinke the principall place, that hath most shew of free will, is that which I brought out of this Gospell;
The First, and I think the principal place, that hath most show of free will, is that which I brought out of this Gospel;
dt ord, cc pns11 vvb dt j-jn n1, cst vhz av-ds n1 pp-f j n1, vbz d r-crq pns11 vvd av pp-f d n1;
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where our Lord tells the Iewes that hee had power to lay downe his life, and power to take it againe.
where our Lord tells the Iewes that he had power to lay down his life, and power to take it again.
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I said before, that this power, was lawfull Autoritie. But I said it onely; which for the present occasion was sufficient: I said before, that this power, was lawful authority. But I said it only; which for the present occasion was sufficient:
pns11 vvd a-acp, cst d n1, vbds j n1. cc-acp pns11 vvd pn31 av-j; r-crq p-acp dt j n1 vbds j:
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now it stands mee vpon to proue it.
now it Stands me upon to prove it.
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Which how can I better, or certainlyer doe, then from the Text it selfe? Our Sauiour speakes in the later part of that verse, of a commandement, that hee had receiued from his Father;
Which how can I better, or certainlyer do, then from the Text it self? Our Saviour speaks in the later part of that verse, of a Commandment, that he had received from his Father;
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for the doing of that, which hee saith there, hee had power to doe. Now that, which a man doth by Commission, hee doth by lawfull Autoritie:
for the doing of that, which he Says there, he had power to do. Now that, which a man does by Commission, he does by lawful authority:
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that which hee doth by commandement, is not left to his choise, to bee done, or vndone, at his pleasure.
that which he does by Commandment, is not left to his choice, to be done, or undone, At his pleasure.
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If our Lord had meant to shew his free will in this case, either hee woulde haue made no mention at all of any Commandement;
If our Lord had meant to show his free will in this case, either he would have made no mention At all of any Commandment;
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or at least, hee would haue said, that his Father had giuen him Commandement, to doe what hee list in the matter;
or At least, he would have said, that his Father had given him Commandment, to do what he list in the matter;
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eyther to die, or not to die; either to liue againe, or not to liue againe.
either to die, or not to die; either to live again, or not to live again.
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And yet, to say the truth, I doe not see what reason there is in such a speech;
And yet, to say the truth, I do not see what reason there is in such a speech;
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I haue commandement to doe what I list: Nay rather I haue libertie, or at the most commission.
I have Commandment to do what I list: Nay rather I have liberty, or At the most commission.
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Let vs examine the matter, somwhat more particularly.
Let us examine the matter, somewhat more particularly.
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Is it true, that our Sauiour CHRIST had such libertie, as, vpon this grant of free will, must needes insue? I will not aske,
Is it true, that our Saviour CHRIST had such liberty, as, upon this grant of free will, must needs ensue? I will not ask,
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how it can stand with the commandement, hee names; that was toucht before.
how it can stand with the Commandment, he names; that was touched before.
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Was it in his choise, whether he would die or no? And when he was dead,
Was it in his choice, whither he would die or no? And when he was dead,
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whether he would liue againe or no? I suppose, no man will bee hastie to affirme the later, whatsoeuer hee may imagine of the former.
whither he would live again or no? I suppose, no man will be hasty to affirm the later, whatsoever he may imagine of the former.
cs pns31 vmd vvi av cc dx? pns11 vvb, dx n1 vmb vbi j pc-acp vvi dt jc, r-crq pns31 vmb vvi pp-f dt j.
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For the Apostle Peter, a•oucheth in plaine tearmes, that it was vnpossible hee should bee held by Death.
For the Apostle Peter, a•oucheth in plain terms, that it was unpossible he should be held by Death.
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Nether was there lesse necessitie of his death, then of his Resurrection (I speake of both in respect of the euent).
Neither was there less necessity of his death, then of his Resurrection (I speak of both in respect of the event).
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And therefore himselfe tells the two Disciples; that it could not bee, but that he must haue suffred such things;
And Therefore himself tells the two Disciples; that it could not be, but that he must have suffered such things;
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which hee confirmes afterward to all the Disciples, somwhat more generally:
which he confirms afterwards to all the Disciples, somewhat more generally:
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These are the wordes (saith hee) which I spake vnto you, while I was yet with you, that all must bee fulfilled, which is written of mee in the Lawe of Moses, in the Prophets, and in the Psalmes. These Are the words (Says he) which I spoke unto you, while I was yet with you, that all must be fulfilled, which is written of me in the Law of Moses, in the prophets, and in the Psalms.
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But the handling of this point belongs to an other place; thus much by the way.
But the handling of this point belongs to an other place; thus much by the Way.
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It will bee obiected perhaps, that the former part of our Lords speech seemes to prooue, that hee speakes of the freedome of his will,
It will be objected perhaps, that the former part of our lords speech seems to prove, that he speaks of the freedom of his will,
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because hee saith, that No man takes his life from him, but hee layes it downe of himselfe:
Because he Says, that No man Takes his life from him, but he lays it down of himself:
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whereas if he had not his choise, whether hee would die or no; his life were taken from him, and not not laide downe by himselfe.
whereas if he had not his choice, whither he would die or no; his life were taken from him, and not not laid down by himself.
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But who sees not, that our Sauiour speakes of the malice, and craft of men, which hee could easily haue withstood,
But who sees not, that our Saviour speaks of the malice, and craft of men, which he could Easily have withstood,
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or preuented, by many meanes, but that hee had vndertaken to yeelde himselfe into their hands.
or prevented, by many means, but that he had undertaken to yield himself into their hands.
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That power remained still in him, by which hee could haue defeated them of their purpose,
That power remained still in him, by which he could have defeated them of their purpose,
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and preserued his owne life, had hee not willingly made himselfe subiect vnto death.
and preserved his own life, had he not willingly made himself Subject unto death.
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Yet I deny not, but it was free for him, in regard of the nature of his will, which was not altered,
Yet I deny not, but it was free for him, in regard of the nature of his will, which was not altered,
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or forced, nor can bee, to die or not to die:
or forced, nor can be, to die or not to die:
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But (in the euent) it could not possibly fall out, that hee should escape. But of this place enough.
But (in the event) it could not possibly fallen out, that he should escape. But of this place enough.
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There is an other, in this same Gospell of the like nature; where Pilat, at the arraignement of our Lord, saith thus to him;
There is an other, in this same Gospel of the like nature; where Pilat, At the arraignment of our Lord, Says thus to him;
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Knowest thou not, that I haue power to crucifie thee, and power to loose thee? Doth Pilat meane hee had freewill? No such matter: Knowest thou not, that I have power to crucify thee, and power to lose thee? Does Pilat mean he had freewill? No such matter:
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But that he had autoritie, and that it lay in his hands, to acquite, or condemne him. This, our Sauiours answere shewes;
But that he had Authority, and that it lay in his hands, to acquit, or condemn him. This, our Saviour's answer shows;
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Thou couldest haue no power ouer mee (saith hee) except it were giuen thee from aboue. Thou Couldst have no power over me (Says he) except it were given thee from above.
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Our Lord doth not meane, that hee could not haue freewill in this case, vnlesse hee had it from God;
Our Lord does not mean, that he could not have freewill in this case, unless he had it from God;
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but that himselfe, had neuer bin at Pilats disposition, except God had before hand so appointed, to deliuer him into his hands.
but that himself, had never been At Pilats disposition, except God had before hand so appointed, to deliver him into his hands.
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This is that which the Apostles professe in their Sermon to the Iewes, that hee was deliuered, by the determinate counsaile, and foreknowledge of GOD.
This is that which the Apostles profess in their Sermon to the Iewes, that he was Delivered, by the determinate counsel, and foreknowledge of GOD.
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Which afterward is repeated in their praier, & speciall mention made of Pilat, Herod, the Gentiles, and the Iewes;
Which afterwards is repeated in their prayer, & special mention made of Pilat, Herod, the Gentiles, and the Iewes;
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who are said to haue gathered themselues together against Iesus, To doe whatsoeuer the hand, and the Counsell of GOD had determined before to bee done.
who Are said to have gathered themselves together against Iesus, To do whatsoever the hand, and the Counsel of GOD had determined before to be done.
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What reason is there then, to vnderstand the worde in this place, of freewill?
What reason is there then, to understand the word in this place, of freewill?
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In the booke of the Acts, there are two texts, that seeme to leane this way, toward freewill, signified by the worde heere vsed.
In the book of the Acts, there Are two texts, that seem to lean this Way, towards freewill, signified by the word Here used.
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It is not for you (saith Christ) to know the times or the seasons, which the father, hath put in his owne power: It is not for you (Says christ) to know the times or the seasons, which the father, hath put in his own power:
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How hath the father put the times, or seasons in his power, but by reseruing all Autoritie to himselfe, to appoint them, according to his owne will,
How hath the father put the times, or seasons in his power, but by reserving all authority to himself, to appoint them, according to his own will,
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and to giue men such notice of them, as hee thinkes good? But the other place is somwhat harder.
and to give men such notice of them, as he thinks good? But the other place is somewhat harder.
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Ananias (you know the story) hauing sold a possession, kept away part of the money,Ananias (you know the story) having sold a possession, kept away part of the money,
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for which he had sold it, and brought a certaine part to the Apostles, making shew,
for which he had sold it, and brought a certain part to the Apostles, making show,
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as if that had bin all, that hee receiued for it. Peter reprouing him for this grieuous hypocrisie, reasons thus with him;
as if that had been all, that he received for it. Peter reproving him for this grievous hypocrisy, Reasons thus with him;
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whiles it remained, appertained it not to thee? And after it was solde, was it not in thine owne power? Heere, by Power the Apostle may seeme to note, that it was in his owne choise, to dispose of it, as pleased him. while it remained, appertained it not to thee? And After it was sold, was it not in thine own power? Here, by Power the Apostle may seem to note, that it was in his own choice, to dispose of it, as pleased him.
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And surely this followes vpon the Apostles speech.
And surely this follows upon the Apostles speech.
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But the worde rather signifies, that hee had full autoritie ouer it, as were after the sale,
But the word rather signifies, that he had full Authority over it, as were After the sale,
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as before, to doe what he would withall.
as before, to do what he would withal.
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Was it not in thy hand? Mightest thou not lawfully haue retayned the whole summe? For if we vnderstand the speech of his free will,
Was it not in thy hand? Mightest thou not lawfully have retained the Whole sum? For if we understand the speech of his free will,
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so hee may bee said to haue it in his power, though it had bin due to the maintenance of the poore? But the Apostle would shewe him, that there was no reasonable excuse for his sinne;
so he may be said to have it in his power, though it had been due to the maintenance of the poor? But the Apostle would show him, that there was no reasonable excuse for his sin;
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because it was not a matter, that lay vppon him by any Commandement, or lawe:
Because it was not a matter, that lay upon him by any Commandment, or law:
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but a thing that proceeded from his owne choise, whereas lawfully hee might haue done otherwise.
but a thing that proceeded from his own choice, whereas lawfully he might have done otherwise.
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These are the principall places, and in a manner all of them, which (as farre as I am able to discerne) •aue any reasonable shew of proofe that the word may bee taken for freedome of will.
These Are the principal places, and in a manner all of them, which (as Far as I am able to discern) •aue any reasonable show of proof that the word may be taken for freedom of will.
d vbr dt j-jn n2, cc p-acp dt n1 d pp-f pno32, r-crq (c-acp av-j c-acp pns11 vbm j pc-acp vvi) vhb d j n1 pp-f n1 cst dt n1 vmb vbi vvn p-acp n1 pp-f n1.
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As for a fewe other in the former Epistle to the Corinthians, it is no hard matter to answere them in a worde.
As for a few other in the former Epistle to the Corinthians, it is no hard matter to answer them in a word.
p-acp p-acp dt d n-jn p-acp dt j n1 p-acp dt njp2, pn31 vbz dx j n1 pc-acp vvi pno32 p-acp dt n1.
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First, where the Apostle speakes of a mans hauing power ouer his owne will, it is plaine hee meanes not free will,
First, where the Apostle speaks of a men having power over his own will, it is plain he means not free will,
ord, c-crq dt n1 vvz pp-f dt ng1 vhg n1 p-acp po31 d n1, pn31 vbz j pns31 vvz xx j n1,
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but command ouer that freedome, by which a man hath liberty, to keepe or not to keepe his virgin.
but command over that freedom, by which a man hath liberty, to keep or not to keep his Virgae.
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So that this power determines, and as it were ties the will to the one onely;
So that this power determines, and as it were ties the will to the one only;
av cst d n1 vvz, cc c-acp pn31 vbdr n2 dt n1 p-acp dt crd j;
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as the wordes before declare, where he speakes of being firme in his heart;
as the words before declare, where he speaks of being firm in his heart;
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that is as it followeth in the later part of the verse, hauing decreed in his heart, that hee will keepe his virgin.
that is as it follows in the later part of the verse, having decreed in his heart, that he will keep his Virgae.
cst vbz c-acp pn31 vvz p-acp dt jc n1 pp-f dt n1, vhg vvn p-acp po31 n1, cst pns31 vmb vvi po31 n1.
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In the ninth Chapter, there is often mention of power to eate, power to leade about a wife, power not to labour, with hands;
In the ninth Chapter, there is often mention of power to eat, power to lead about a wife, power not to labour, with hands;
p-acp dt ord n1, pc-acp vbz av n1 pp-f n1 p-acp vvi, n1 pc-acp vvi p-acp dt n1, n1 xx pc-acp vvi, p-acp n2;
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power to partake of their goods, to whome they preach. What is this els, but a lawfull Autoritie to doe, or not doe these things, power to partake of their goods, to whom they preach. What is this Else, but a lawful authority to do, or not do these things,
n1 p-acp vvb pp-f po32 n2-j, p-acp ro-crq pns32 vvb. q-crq vbz d av, cc-acp dt j n1 pc-acp vdi, cc xx vdi d n2,
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as in spirituall discretion, they shall think most fit, for the edifying of their brethren? Now all, that hath bin said, beeing considered:
as in spiritual discretion, they shall think most fit, for the edifying of their brothers? Now all, that hath been said, being considered:
c-acp p-acp j n1, pns32 vmb vvi ds j, p-acp dt n-vvg pp-f po32 n2? av d, cst vhz vbn vvn, vbg vvn:
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I thinke I may safely conclude, that the worde, which our Rhemists translate power, vnderstanding by it free will, may well bee expounded Dignitie, or Prerogatiue in this Text;
I think I may safely conclude, that the word, which our Rhemists translate power, understanding by it free will, may well be expounded Dignity, or Prerogative in this Text;
pns11 vvb pns11 vmb av-j vvi, cst dt n1, r-crq po12 n2 vvb n1, vvg p-acp pn31 j n1, vmb av vbi vvn n1, cc n1 p-acp d n1;
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and is neuer so vsed in any part of the new Testament, that it must needs be taken for freewill.
and is never so used in any part of the new Testament, that it must needs be taken for freewill.
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Of the other worde, the translation and signification whereof I am now to search out, I can not say so:
Of the other word, the Translation and signification whereof I am now to search out, I can not say so:
pp-f dt j-jn n1, dt n1 cc n1 c-crq pns11 vbm av pc-acp vvi av, pns11 vmb xx vvi av:
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because there are many places, where it can not stand for to bee, but of necessitie must bee taken for to bee made. It is enough to iustifie our translation,
Because there Are many places, where it can not stand for to be, but of necessity must be taken for to be made. It is enough to justify our Translation,
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so farre as concernes the nature of the worde it selfe, that it signifyeth, and that often, in the Scripture,
so Far as concerns the nature of the word it self, that it signifieth, and that often, in the Scripture,
av av-j c-acp vvz dt n1 pp-f dt n1 pn31 n1, cst pn31 vvz, cc cst av, p-acp dt n1,
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yea ordinarily, to bee; as we in this place translate it.
yea ordinarily, to be; as we in this place translate it.
uh av-j, pc-acp vbi; p-acp pns12 p-acp d n1 vvi pn31.
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I wittingly, and willingly forbeare to alledge any proofe of that, I say, by bringing examples;
I wittingly, and willingly forbear to allege any proof of that, I say, by bringing Examples;
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because it is knowne, and acknowledged by all, that haue any little skill of the Greeke tongue.
Because it is known, and acknowledged by all, that have any little skill of the Greek tongue.
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But since both may be, what reason can we bring, why our to bee should be preferred,
But since both may be, what reason can we bring, why our to be should be preferred,
cc-acp c-acp d vmb vbi, r-crq n1 vmb pns12 vvi, c-crq po12 pc-acp vbi vmd vbi vvn,
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before the Papists to bee made? First it is certaine, that all they, which expound the former, by dignitie, excellencie,
before the Papists to be made? First it is certain, that all they, which expound the former, by dignity, excellency,
p-acp dt njp2 p-acp vbi vvn? ord pn31 vbz j, cst d pns32, r-crq vvb dt j, p-acp n1, n1,
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and such like, vnderstand by this later, a present possession of Son-ship (if I may so speake) and not a future possibilitie.
and such like, understand by this later, a present possession of Sonship (if I may so speak) and not a future possibility.
cc d av-j, vvb p-acp d jc, dt j n1 pp-f n1 (cs pns11 vmb av vvi) cc xx dt j-jn n1.
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Secondly, they also, that by it, will haue autoritie, or right to be meant, generally are of opinion, that they, of whome our Euangelist heere speakes, are actually,
Secondly, they also, that by it, will have Authority, or right to be meant, generally Are of opinion, that they, of whom our Evangelist Here speaks, Are actually,
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and in their present estate, sonnes of God, by that grace, which is signified in the other word,
and in their present estate, Sons of God, by that grace, which is signified in the other word,
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though some thinke it may bee lost afterward.
though Some think it may be lost afterwards.
cs d vvb pn31 vmb vbi vvn av.
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Onely Maldonat the Iesuite, fearing, as it may well be thought, least he should be taken for an heritike,
Only Maldonatus the Iesuite, fearing, as it may well be Thought, lest he should be taken for an heretic,
j j dt np1, vvg, c-acp pn31 vmb av vbi vvn, cs pns31 vmd vbi vvn p-acp dt n1,
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as he was somtimes accused to bee; though he confesse, that by the former worde, right is signified;
as he was sometimes accused to be; though he confess, that by the former word, right is signified;
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yet he will not at any hand, agree with vs, about this latter point; but chooseth rather to allow of an other exposition;
yet he will not At any hand, agree with us, about this latter point; but chooses rather to allow of an other exposition;
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and that none of the best, neither.
and that none of the best, neither.
cc cst pix pp-f dt js, av-dx.
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To them (saith Maldonat) that were already truely, or indeede the sonnes of God, he gaue right, To them (Says Maldonatus) that were already truly, or indeed the Sons of God, he gave right,
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or title, that they might also be his heyres. or title, that they might also be his Heirs.
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Can any man perswade himselfe, that the holy Ghost, if hee had intended to note a •arder,
Can any man persuade himself, that the holy Ghost, if he had intended to note a •arder,
vmb d n1 vvi px31, cst dt j n1, cs pns31 vhd vvn pc-acp vvi dt jc,
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and greator honour, then being a sonne, would not haue vsed a word fit for that purpose,
and greator honour, then being a son, would not have used a word fit for that purpose,
cc n1 n1, av vbg dt n1, vmd xx vhi vvn dt n1 j p-acp d n1,
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and namely Heyre, but haue cōtented himselfe with the common worde sonne•? The Apostle Paul, when hee had honoured them, that truely beleeue in Christ, with the title of sonnes,
and namely Heir, but have contented himself with the Common word sonne•? The Apostle Paul, when he had honoured them, that truly believe in christ, with the title of Sons,
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and as i• were indued them with the spirit, as an assurance of their beeing sonnes, addes a farder amplification of their happiness, that they were heyres also,
and as i• were endued them with the Spirit, as an assurance of their being Sons, adds a farther amplification of their happiness, that they were Heirs also,
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euen heyres of God, and ioint heyres with Iesus Christ. Questionless, if the Euangelist had meant to signifie this point, of beeing heyres as distinct,even Heirs of God, and joint Heirs with Iesus christ. Questionless, if the Evangelist had meant to signify this point, of being Heirs as distinct,
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and superior to that of Sonnes, hee would either hauespokē as S. Paul had done before him,
and superior to that of Sons, he would either hauespoken as S. Paul had done before him,
cc j-jn p-acp d pp-f n2, pns31 vmd av-d j-vvn p-acp n1 np1 vhd vdn p-acp pno31,
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or haue made choise of that worde, that is proper to that dignitie, and interest. But let the Euangelist declare his owne meaning.
or have made choice of that word, that is proper to that dignity, and Interest. But let the Evangelist declare his own meaning.
cc vhb vvn n1 pp-f d n1, cst vbz j p-acp d n1, cc n1. p-acp vvi dt np1 vvb po31 d n1.
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What can bee more plaine, then that, which followeth in the next verse;
What can be more plain, then that, which follows in the next verse;
q-crq vmb vbi av-dc j, av cst, r-crq vvz p-acp dt ord n1;
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which are borne not of bloud, &c. They, that beleeue in the name of Christ, are borne of God: which Are born not of blood, etc. They, that believe in the name of christ, Are born of God:
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Therefore are they sonnes, not onely haue Power, Autoritie, or Right to bee;
Therefore Are they Sons, not only have Power, authority, or Right to be;
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as if they were not so vpon their beeleeuing, but must procure that afterward in time, I know not when, by a second grace, to bee purchast by the good vse of the former.
as if they were not so upon their beeleeuing, but must procure that afterwards in time, I know not when, by a second grace, to be purchased by the good use of the former.
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The Scripture deliuereth an other manner of Doctrine, teaching vs, that all, euen as many as beleeue in Christ, according to the Gospell, are the sonnes of God by faith.
The Scripture Delivereth an other manner of Doctrine, teaching us, that all, even as many as believe in christ, according to the Gospel, Are the Sons of God by faith.
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Yee are all (saith the Apostle to the Galathians) the Sonnes of GOD by faith in CHRIST. Ye Are all (Says the Apostle to the Galatians) the Sons of GOD by faith in CHRIST.
pn22 vbr d (vvz dt n1 p-acp dt np2) dt n2 pp-f np1 p-acp n1 p-acp np1.
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Nay (say our Papists) not by faith, but by charitie. Faith indeede giues vs a certaine right, that we may become the sonnes of God;
Nay (say our Papists) not by faith, but by charity. Faith indeed gives us a certain right, that we may become the Sons of God;
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but it is charitie, by which wee attaine to this honour.
but it is charity, by which we attain to this honour.
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As if our loue to God proceeded not from that spirit of his, by which wee receiued faith,
As if our love to God proceeded not from that Spirit of his, by which we received faith,
p-acp cs po12 n1 p-acp np1 vvd xx p-acp d n1 pp-f png31, p-acp r-crq pns12 vvd n1,
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and which teacheth, and stirreth vs vp to call God Father.
and which Teaches, and stirs us up to call God Father.
cc r-crq vvz, cc vvz pno12 a-acp pc-acp vvi np1 n1.
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Because ye are sonnes, God hath sent forth the Spirit of his Sonne into your hearts, which cryeth Abba Father. See I pray you; Because you Are Sons, God hath sent forth the Spirit of his Son into your hearts, which Cries Abba Father. See I pray you;
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if there bee any difference of times in these matters, wee are sonnes, ere wee haue this spirit of loue.
if there be any difference of times in these matters, we Are Sons, ere we have this Spirit of love.
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And why, or how, doe wee, or can wee loue God, but in respect of his fatherly kindness to vs in Iesus Christ? we loue, because we are sonnes;
And why, or how, do we, or can we love God, but in respect of his fatherly kindness to us in Iesus christ? we love, Because we Are Sons;
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we are not made sonnes, because wee loue first.
we Are not made Sons, Because we love First.
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But I may not wade too farre in this matter, which appertaines to the Doctrine heere deliuered;
But I may not wade too Far in this matter, which appertains to the Doctrine Here Delivered;
p-acp pns11 vmb xx vvi av av-j p-acp d n1, r-crq vvz p-acp dt n1 av vvn;
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whereas I am yet, but in search for the signification of the words. Wherein wee haue found two things, that wee lookt for;
whereas I am yet, but in search for the signification of the words. Wherein we have found two things, that we looked for;
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and lighted vpon a third by occasion.
and lighted upon a third by occasion.
cc vvd p-acp dt ord p-acp n1.
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First, the worde vsed by our Euangelist, & translated by our Rhemists, Power, doth not signifie free will, but dignity, or prerogatiue. Secōdly, the other word notes our present estate vpon beleefe, that we are the Sonnes of God;
First, the word used by our Evangelist, & translated by our Rhemists, Power, does not signify free will, but dignity, or prerogative. Secōdly, the other word notes our present estate upon belief, that we Are the Sons of God;
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not our possibility, that we may be, if we vse the grace we haue receiued, well.
not our possibility, that we may be, if we use the grace we have received, well.
xx po12 n1, cst pns12 vmb vbi, cs pns12 vvb dt n1 pns12 vhb vvn, av.
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In this search, the word Sonne, offered it selfe to vs in its own proper signification, not vsurping the place of his brother heire.
In this search, the word Son, offered it self to us in its own proper signification, not usurping the place of his brother heir.
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We are now to go forward, in the like examination of two other wordes, or rather phrases:
We Are now to go forward, in the like examination of two other words, or rather phrases:
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and to enquire, what it is to beleeue in this, or that, and so To beleeue in Christ. Secondly, what is meant by Beleeuing in his name; whether it bee all one with Beleeuing in him, or no.
and to inquire, what it is to believe in this, or that, and so To believe in christ. Secondly, what is meant by Believing in his name; whither it be all one with Believing in him, or no.
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Now of the former I shall need to say the lesse, because I spake of it somewhat largely, vpon the first occasion, that offered it selfe, in this Gospel at the seauenth verse.
Now of the former I shall need to say the less, Because I spoke of it somewhat largely, upon the First occasion, that offered it self, in this Gospel At the Seventh verse.
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That all men through him might beleeue. The breefe o• that, which then was deliuered, touching this point, is this; That all men through him might believe. The brief o• that, which then was Delivered, touching this point, is this;
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that To beleeue, is an action, either of the vnderstanding, or of the will.
that To believe, is an actium, either of the understanding, or of the will.
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The former, that is, Beleeuing as it hath place in the vnderstanding, is either an holding of some point,
The former, that is, Believing as it hath place in the understanding, is either an holding of Some point,
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as a truth ingraffed in vs by nature; as, wee beleeue there is a God: or an assenting to some thing reuealed, vpon the credit of him, that reueales it;
as a truth Ingrafted in us by nature; as, we believe there is a God: or an assenting to Some thing revealed, upon the credit of him, that reveals it;
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as, wee acknowledge the Scripture to be the worde of God, and euery thing in it, to be sure, and certaine;
as, we acknowledge the Scripture to be the word of God, and every thing in it, to be sure, and certain;
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according as wee are perswaded by the holy Ghost, to whome wee giue absolute credit, vpon his owne worde.
according as we Are persuaded by the holy Ghost, to whom we give absolute credit, upon his own word.
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The other Beleeuing, which is seated in the will, and ariseth from the former in the vnderstanding, is a resting vpon,
The other Believing, which is seated in the will, and arises from the former in the understanding, is a resting upon,
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or trusting to some person, or thing, for some benefit to be obtained thereby.
or trusting to Some person, or thing, for Some benefit to be obtained thereby.
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So the Reubenites, Gadites, and the halfe Tribe of Manasseh, when the Hagarenes made warre vpon them, trusted to God for succour,
So the Reubenites, Gadites, and the half Tribe of Manasses, when the Hagarenes made war upon them, trusted to God for succour,
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and were holpen against them, with a glorious victory.and were helped against them, with a glorious victory.
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But the children of Israell would not trust to him, or rely on him for food, in the wildernesse;
But the children of Israel would not trust to him, or rely on him for food, in the Wilderness;
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Therefore fire was kindled in Iacob. Therefore fire was kindled in Iacob.
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(as it is in the Psalme) and also wrath came vpon Israell; Because they beleeued not in God,
(as it is in the Psalm) and also wrath Come upon Israel; Because they believed not in God,
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and trusted not in his helpe. Of this nature, and meaning, is the worde Beleeuing, when it concernes iustification, or saluation.and trusted not in his help. Of this nature, and meaning, is the word Believing, when it concerns justification, or salvation.
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This may easily appeare by those kinde of phrases, that the holy Ghost often vseth in this matter;
This may Easily appear by those kind of phrases, that the holy Ghost often uses in this matter;
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To beleeue in, or vpon God, and Christ. To believe in, or upon God, and christ.
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Hee, that beleeues in mee (saith our Sauiour Christ) hath euerlasting life. Beleeue on the Lorde Iesus!
He, that believes in me (Says our Saviour christ) hath everlasting life. Believe on the Lord Iesus!
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Christ (saye Paul, and Silas to the laylour) and thou shalt bee saued. christ (say Paul, and Silas to the laylour) and thou shalt be saved.
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And whereas sometimes, in this very point of beleeuing to euerlasting life, the worde is not so significant;
And whereas sometime, in this very point of believing to everlasting life, the word is not so significant;
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I shewed that the sense, and purpose of the Spirite of God notwithstanding is all one.
I showed that the sense, and purpose of the Spirit of God notwithstanding is all one.
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It will not be amisse perhaps to make it plaine by an example or two;
It will not be amiss perhaps to make it plain by an Exampl or two;
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First what is simply to beleeue, in this case? Iohn was sent to beare witnesse, that all through him might beleeue.
First what is simply to believe, in this case? John was sent to bear witness, that all through him might believe.
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What beleefe was it, that Iohn taught? The Apostle Paul tells vs;
What belief was it, that John taught? The Apostle Paul tells us;
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that they should beleeue in him which should come after him, that is in Iesus Christ. that they should believe in him which should come After him, that is in Iesus christ.
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Do you not see, that vnder the bare word, beleeuing, faith in Christ is implyed? Sometimes there is a little addition;
Do you not see, that under the bore word, believing, faith in christ is employed? Sometime there is a little addition;
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as Abraham is said not only to haue beleeued, but to haue beleeued God. How doth the Apostle expound this beleefe? By beleeuing on or vpon God.
as Abraham is said not only to have believed, but to have believed God. How does the Apostle expound this belief? By believing on or upon God.
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What is that else, but resting vpon God? So the same Chapter teacheth vs to vnderstand that manner of speech:
What is that Else, but resting upon God? So the same Chapter Teaches us to understand that manner of speech:
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which beleeue on him, that raised vp Iesus our Lord from the dead; that is, trust to him, to be iustified, and acquited of their sinnes.
which believe on him, that raised up Iesus our Lord from the dead; that is, trust to him, to be justified, and acquitted of their Sins.
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Adde herevnto, if you please, that of the Apostle Peter, out of the Prophet Isai: Behold, I put in Sion a cheefe corner-stone, elect, and pretious:
Add hereunto, if you please, that of the Apostle Peter, out of the Prophet Isaiah: Behold, I put in Sion a chief cornerstone, elect, and precious:
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hee, that beleeueth theron shall not be ashamed. he, that Believeth theron shall not be ashamed.
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How is this stone to be beleeued on? but by a mans setling, and reposing himselfe there vpon? Therefore the Hebrew in the Prophet is, shall not make haste: as if he should haue said;
How is this stone to be believed on? but by a men settling, and reposing himself there upon? Therefore the Hebrew in the Prophet is, shall not make haste: as if he should have said;
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shall cast himselfe vpon God to be succoured by him, and wait with patience, for the performance of his gratious promise.
shall cast himself upon God to be succored by him, and wait with patience, for the performance of his gracious promise.
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The greeke expresseth the euent, that shall insue vpon this beleeuing, by a denyall of the contrary, set out to our view by a tropicall speech of being a shamed.
The greek Expresses the event, that shall ensue upon this believing, by a denial of the contrary, Set out to our view by a tropical speech of being a shamed.
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For he, that lookes for succour, and by fayling of it is ouerthrowne, vsually is ashamed both of his trust, & of his foile.
For he, that looks for succour, and by failing of it is overthrown, usually is ashamed both of his trust, & of his foil.
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So shall not he be, saith the Lord, that resteth vpon Iesus Christ, as vpon the rock of saluation.
So shall not he be, Says the Lord, that rests upon Iesus christ, as upon the rock of salvation.
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This also the Chalde paraphrase expresseth;
This also the Chaldea Paraphrase Expresses;
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shall not be moued: being built (as our Sauiour saith in the Gospell) vpon a Rock, against which the windes, shall not be moved: being built (as our Saviour Says in the Gospel) upon a Rock, against which the winds,
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& waues beat in vain, making a great noise, but doing no hurt at all, because the house is grounded vpon a Rock.
& waves beatrice in vain, making a great noise, but doing no hurt At all, Because the house is grounded upon a Rock.
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But you will say, There are diuers places of Scripture, where that faith, by which wee are iustified, an• saued, is confined to the vnderstanding,
But you will say, There Are diverse places of Scripture, where that faith, by which we Are justified, an• saved, is confined to the understanding,
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and signifie no more, but an assent to the truth of that, which is deliuered by God to be beleeued.
and signify no more, but an assent to the truth of that, which is Delivered by God to be believed.
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Such is that, touching Abrahams faith, which was imputed to him for righteousnes.
Such is that, touching Abrahams faith, which was imputed to him for righteousness.
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First, he is said, not to haue bin weake in faith, not to haue considered the deadnesse of his owne,
First, he is said, not to have been weak in faith, not to have considered the deadness of his own,
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or his wife Sarahs body, not to haue doubted of the promise of God, through vnbeleefe &c. Then this faith, or his wife Sarahs body, not to have doubted of the promise of God, through unbelief etc. Then this faith,
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or beleeuing is exprest, to haue beene a full assurance, that he, which had promised, was also able to do it.
or believing is expressed, to have been a full assurance, that he, which had promised, was also able to do it.
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What is there in all this great commendation of Abrahams faith, but only an amplification of his beleeuing God, that he had promised him no more,
What is there in all this great commendation of Abrahams faith, but only an amplification of his believing God, that he had promised him no more,
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then he was well able to performe? So in the Epistle to the Hebrewes, wee are said by faith to vnderstand, that the world was ordained by the word of God:
then he was well able to perform? So in the Epistle to the Hebrews, we Are said by faith to understand, that the world was ordained by the word of God:
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and yet all men graunt, as also the former Chapter euidently sheweth, that the Apostle speakes of such a faith, as the iust liue by.
and yet all men grant, as also the former Chapter evidently shows, that the Apostle speaks of such a faith, as the just live by.
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It is not my purpose to enter into a full disputation, or discourse of faith: which I reserue for my exposition of the Epistle to the Romans;
It is not my purpose to enter into a full disputation, or discourse of faith: which I reserve for my exposition of the Epistle to the Roman;
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yet I may not leaue these doubts vnsatisfied, nor the nature of faith vnknowne. Therefore, to these, and such like places of Scripture, and obiections from them, I answere,
yet I may not leave these doubts unsatisfied, nor the nature of faith unknown. Therefore, to these, and such like places of Scripture, and objections from them, I answer,
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first in generall, that beleeuing (as it belongs to the vnderstanding) is sometimes mentioned alone;
First in general, that believing (as it belongs to the understanding) is sometime mentioned alone;
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because it is the roote, and fountaine from which the other doth spring, and flow.
Because it is the root, and fountain from which the other does spring, and flow.
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For it is vnpossible, that any man should rely vpon God, for the performance of that, which he doth not beleeue he hath promised,
For it is unpossible, that any man should rely upon God, for the performance of that, which he does not believe he hath promised,
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or doubts whether he be able to doe, or no.
or doubts whither he be able to do, or no.
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Yea, I say farder, that such a beleefe in the minde is signified in all such places,
Yea, I say farther, that such a belief in the mind is signified in all such places,
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as is alwaies necessarily accompanied with trusting to God, for that, which wee beleeue, hee can bring to passe.
as is always necessarily accompanied with trusting to God, for that, which we believe, he can bring to pass.
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If you demaund farder, why I should not content my selfe with the former faith only, seeing it is (diuers times) set alone in the point of Iustification;
If you demand farther, why I should not content my self with the former faith only, seeing it is (diverse times) Set alone in the point of Justification;
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I answere, that therefore I take the other also to bee implyed in it, because I find it very often exprest in the Scripture;
I answer, that Therefore I take the other also to be employed in it, Because I find it very often expressed in the Scripture;
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and a new kind of speech, as it were purposely deuised by the holy Ghost, to make vs the more easily,
and a new kind of speech, as it were purposely devised by the holy Ghost, to make us the more Easily,
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and fully vnderstand, what faith hee meanes, in the matter of our iustification.
and Fully understand, what faith he means, in the matter of our justification.
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I deny not that the Hebrew addeth the preposition often times, which the 70 sometimes expresse, sometimes ouerpasse: but this I say;
I deny not that the Hebrew adds the preposition often times, which the 70 sometime express, sometime overpass: but this I say;
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that the phrase, which the holy Ghost most commonly vseth, in the new Testament to expresse Beleeuing in Christ, is neither in the greeke translation of the old,
that the phrase, which the holy Ghost most commonly uses, in the new Testament to express Believing in christ, is neither in the greek Translation of the old,
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nor (for ought I could euer yet find) in any greeke Author whatsoeuer, except those that writ since, and tooke it from the Scripture.
nor (for ought I could ever yet find) in any greek Author whatsoever, except those that writ since, and took it from the Scripture.
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To beleeue in God, or in Christ, for the substance, and sense, is no more, but to trust to God, or Christ;
To believe in God, or in christ, for the substance, and sense, is no more, but to trust to God, or christ;
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and this kinde of speech is vsuall in the greeke tongue, and writers.
and this kind of speech is usual in the greek tongue, and writers.
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To helpe vs in the vnderstanding of this, the 70. in their greek afford an other phrase, maruelous significant, To beleeue vpon, or on God. This the holy Ghost might haue contented himselfe withall, vsing it often, as hee doth;
To help us in the understanding of this, the 70. in their greek afford an other phrase, marvelous significant, To believe upon, or on God. This the holy Ghost might have contented himself withal, using it often, as he does;
p-acp vvi pno12 p-acp dt n1 pp-f d, dt crd p-acp po32 n1 vvi dt j-jn n1, j j, p-acp vvb p-acp, cc p-acp np1. d dt j n1 vmd vhi vvn px31 av, vvg pn31 av, c-acp pns31 vdz;
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and by this, the Hebrew Preposition is now, and then, exprest in the Greek.
and by this, the Hebrew Preposition is now, and then, expressed in the Greek.
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But, as if hee would haue vs out of al doubt, touching a matter of so great importāce he becomes autor of a new phrase himselfe.
But, as if he would have us out of all doubt, touching a matter of so great importance he becomes author of a new phrase himself.
p-acp, c-acp cs pns31 vmd vhi pno12 av pp-f d n1, vvg dt n1 pp-f av j n1 pns31 vvz n1 pp-f dt j n1 px31.
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To beleeue in Christ. Shall any man perswade me, that hee meanes no more by it, To believe in christ. Shall any man persuade me, that he means no more by it,
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but a bare assenting to the truth? What needed this straunge manner of speech, which doth rather darken,
but a bore assenting to the truth? What needed this strange manner of speech, which does rather darken,
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then inlighten the vnderstanding, for the right conceiuing of the holy Ghosts true meaning? Abraham beleeued God. Euery man knows what this means;
then inlighten the understanding, for the right conceiving of the holy Ghosts true meaning? Abraham believed God. Every man knows what this means;
av vvi dt n1, p-acp dt n-jn vvg pp-f dt j n2 j n1? np1 vvn np1. d n1 vvz q-crq d n2;
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especially if it signifie no more, hut giuing credit to the truth of that, which is spoken.
especially if it signify no more, hut giving credit to the truth of that, which is spoken.
av-j cs pn31 vvb dx av-dc, vvd vvg n1 p-acp dt n1 pp-f d, r-crq vbz vvn.
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But the Apostle expoūds it by Beleeuing in, or on God.
But the Apostle expounds it by Believing in, or on God.
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Is not this to make the matter doubtfull, by an exposition, whereas of it selfe, it, was plaine,
Is not this to make the matter doubtful, by an exposition, whereas of it self, it, was plain,
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and certaine enough? It cannot bee therefore, but that the holy Ghost, by this new kind of speech notes somewhat more,
and certain enough? It cannot be Therefore, but that the holy Ghost, by this new kind of speech notes somewhat more,
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then simply to assent to the truth of God, vpon the autority of the speaker.
then simply to assent to the truth of God, upon the Authority of the speaker.
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In particular I say farder, touching that of Abraham; first that his beleeuing (as we haue often heard) is a beleeuing in God, or resting vpon God. 2, that beleeuing could not haue profited Abrahā,
In particular I say farther, touching that of Abraham; First that his believing (as we have often herd) is a believing in God, or resting upon God. 2, that believing could not have profited Abrahā,
p-acp j pns11 vvb av-jc, vvg cst pp-f np1; ord cst po31 vvg (c-acp pns12 vhb av vvn) vbz dt vvg p-acp np1, cc vvg p-acp np1. crd, cst vvg vmd xx vhi vvn np1,
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if he had only acknowledgd the truth of that, which God promised, and not trusted to him, for the performance thereof.
if he had only acknowledged the truth of that, which God promised, and not trusted to him, for the performance thereof.
cs pns31 vhd av-j vvd dt n1 pp-f d, r-crq np1 vvd, cc xx vvn p-acp pno31, p-acp dt n1 av.
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What can it auaile any man to Iustificatiō, that he holds IESVS CHRIST to be the only Sauiour,
What can it avail any man to Justification, that he holds JESUS CHRIST to be the only Saviour,
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and faith in himt he only means of saluation, if he doe not withall rely vpon him, to bee saued by his mediation? Thirdly, it must bee considered, that the Apostle, applying that particular of Abraham, to all beleeuers;
and faith in himt he only means of salvation, if he do not withal rely upon him, to be saved by his mediation? Thirdly, it must be considered, that the Apostle, applying that particular of Abraham, to all believers;
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expoundeth that beleeuing, by relying vpon God. Which beleeue on him, that raised vp Iesus our Lorde from the dead.
expoundeth that believing, by relying upon God. Which believe on him, that raised up Iesus our Lord from the dead.
vvz d vvg, p-acp vvg p-acp np1. r-crq vvb p-acp pno31, cst vvd a-acp np1 po12 n1 p-acp dt j.
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What is it (think you) to beleeue on him, that raised Iesus? To assent to the truth of Scripture, that tells vs, he was raised? Then should the Apostle rather haue spokē thus, which beleeue God, who saith he hath raised him. But it is required, that wee beleeue on him; and there is no speech,
What is it (think you) to believe on him, that raised Iesus? To assent to the truth of Scripture, that tells us, he was raised? Then should the Apostle rather have spoken thus, which believe God, who Says he hath raised him. But it is required, that we believe on him; and there is no speech,
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nor thought of any thing affirmed by God, which wee should beleeue. Let vs vnderstand it thus;
nor Thought of any thing affirmed by God, which we should believe. Let us understand it thus;
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which beleeue, that God raised Iesus. which believe, that God raised Iesus.
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Certainely if this had beene the Apostles meaning, hee would neuer haue spokē so doubtfully, of so weighty a matter, where he had a plaine,
Certainly if this had been the Apostles meaning, he would never have spoken so doubtfully, of so weighty a matter, where he had a plain,
av-j cs d vhd vbn dt n2 vvg, pns31 vmd av-x vhi vvn av av-j, pp-f av j dt n1, c-crq pns31 vhd dt j,
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and easy speech to expresse that, which he intended, to the vnderstanding of euery man;
and easy speech to express that, which he intended, to the understanding of every man;
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whereas no man woulde euer conceiue what he meant, by these wordes, if they signified no more,
whereas no man would ever conceive what he meant, by these words, if they signified no more,
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but giuing credit to the truth of our Sauiors resurrection.
but giving credit to the truth of our Saviors resurrection.
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As for the other place out of the Epistle to the Hebrewes, what can possibly bee concluded out of it, against that, I haue deliuered, touching the nature of that faith, by which we are iustified? What,
As for the other place out of the Epistle to the Hebrews, what can possibly be concluded out of it, against that, I have Delivered, touching the nature of that faith, by which we Are justified? What,
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if by it we vnderstand, that the world was ordained of GOD? Is this all, that is required to the iustifying of a man, in respect of faith? There is no such thing, either exprest, or implyed in the words.
if by it we understand, that the world was ordained of GOD? Is this all, that is required to the justifying of a man, in respect of faith? There is no such thing, either expressed, or employed in the words.
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Nay rather, all the examples, that follow, are so many proofes, that the faith, whereof the holy Ghost there speakes, can not bee seuered from be leeuing in God.
Nay rather, all the Examples, that follow, Are so many proofs, that the faith, whereof the holy Ghost there speaks, can not be severed from be leeuing in God.
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I will not stand vpon the particulars at this time;
I will not stand upon the particulars At this time;
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the later part of the next Chapter before, vpon occasion whereof the Apostle falles into this discourse of faith, giues sentence for me.
the later part of the next Chapter before, upon occasion whereof the Apostle falls into this discourse of faith, gives sentence for me.
dt jc n1 pp-f dt ord n1 a-acp, p-acp n1 c-crq dt n1 vvz p-acp d n1 pp-f n1, vvz n1 p-acp pno11.
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The iust shall liue by faith. By what faith? by that, which only giues credit to the truth of God? No but by such a faith, The just shall live by faith. By what faith? by that, which only gives credit to the truth of God? No but by such a faith,
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as makes vs rest vpon God, for the performance of his promise: which presupposeth the truth thereof.
as makes us rest upon God, for the performance of his promise: which presupposeth the truth thereof.
c-acp vvz pno12 vvi p-acp np1, p-acp dt n1 pp-f po31 n1: r-crq vvz dt n1 av.
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How chance thē that the Apostle in setting forth the nature of faith, asscribes such effects therevnto,
How chance them that the Apostle in setting forth the nature of faith, ascribes such effects thereunto,
np1 vvb pno32 d dt n1 p-acp vvg av dt n1 pp-f n1, vvz d n2 av,
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as may bee without any resting vpon God? Shall wee say, that this faith spreds it selfe ouer the whole soule,
as may be without any resting upon God? Shall we say, that this faith spreads it self over the Whole soul,
c-acp vmb vbi p-acp d vvg p-acp np1? vmb pns12 vvi, cst d n1 vvz pn31 n1 p-acp dt j-jn n1,
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and is seated aswell in the vnderstanding, as in the affection? I see not how it can stand with reason, to place any habit,
and is seated aswell in the understanding, as in the affection? I see not how it can stand with reason, to place any habit,
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or quality in two diuers partes, or faculties of the soule. VVhat then? Is not beleeuing of the truth required to iustification? Yes surely:
or quality in two diverse parts, or faculties of the soul. What then? Is not believing of the truth required to justification? Yes surely:
cc n1 p-acp crd j n2, cc n2 pp-f dt n1. q-crq av? vbz xx vvg pp-f dt n1 vvd p-acp n1? uh av-j:
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There is no possibility of saluation, without it.
There is no possibility of salvation, without it.
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For how shall any man trust in Christ, to be iustified by him, it hee doe not beleeue, that hee is appointed by God, to be a Sauiour of all them, that trust vnto him? But the question is;
For how shall any man trust in christ, to be justified by him, it he do not believe, that he is appointed by God, to be a Saviour of all them, that trust unto him? But the question is;
p-acp q-crq vmb d n1 vvb p-acp np1, pc-acp vbi vvn p-acp pno31, pn31 pns31 vdb xx vvi, cst pns31 vbz vvn p-acp np1, pc-acp vbi dt n1 pp-f d pno32, cst vvb p-acp pno31? p-acp dt n1 vbz;
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first, whether Beleefe bee nothing else but an assenting to the truth;
First, whither Belief be nothing Else but an assenting to the truth;
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Secondly, whether the true nature of that faith, which is availeable to our iustification, consist in resting vpon Christ, to be iustified by him, or no:
Secondly, whither the true nature of that faith, which is available to our justification, consist in resting upon christ, to be justified by him, or no:
ord, cs dt j n1 pp-f d n1, r-crq vbz j p-acp po12 n1, vvb p-acp vvg p-acp np1, pc-acp vbi vvn p-acp pno31, cc dx:
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Assent is required, as the roote and foundation; but the very forme of iustifying faith, is beleeuing in Christ;
Assent is required, as the root and Foundation; but the very Form of justifying faith, is believing in christ;
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as it shall appeare (I hope) when I haue iust occasion to define it, and handle it at large.
as it shall appear (I hope) when I have just occasion to define it, and handle it At large.
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In the meane while, that no man may bee troubled about that place to the Hebrewes, let vs remember, that the Apostle being to sette forth iustifying faith,
In the mean while, that no man may be troubled about that place to the Hebrews, let us Remember, that the Apostle being to Set forth justifying faith,
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and to perswade continuance in obedience therevnto, enters into a commendation of fayth in generall, for the amply fying of that particular.
and to persuade Continuance in Obedience thereunto, enters into a commendation of faith in general, for the amply fying of that particular.
cc pc-acp vvi n1 p-acp n1 av, vvz p-acp dt n1 pp-f n1 p-acp n1, p-acp dt av-j vvg pp-f cst j.
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But for the settling of our minds in the true knowledge of that beleefe, which is required to our iustification, nothing (I take it) can be of greater force,
But for the settling of our minds in the true knowledge of that belief, which is required to our justification, nothing (I take it) can be of greater force,
cc-acp p-acp dt vvg pp-f po12 n2 p-acp dt j n1 pp-f d n1, r-crq vbz vvn p-acp po12 n1, pix (pns11 vvb pn31) vmb vbi pp-f jc n1,
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then the consideration of the worde, as it is vsed (ordinarily) in the olde Testament.
then the consideration of the word, as it is used (ordinarily) in the old Testament.
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VVhen any blessing is to bee receined from God, what beleefe is it, that the Lorde expecteth of his people, to the ende, they may haue his protection,
When any blessing is to be received from God, what belief is it, that the Lord Expects of his people, to the end, they may have his protection,
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and assistance? A fewe examples will shew the nature of it.
and assistance? A few Examples will show the nature of it.
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Because thou hast rested on the king of Aram, and hast not rested vpon the Lorde thy God,
Because thou hast rested on the King of Aram, and hast not rested upon the Lord thy God,
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therefore is the hoast of the king of Aram escaped out of thy hands. Thus did Hanani the Seer reprooue Asa king of Iuda, shewing him that the reason, Therefore is the host of the King of Aram escaped out of thy hands. Thus did Hanani the Seer reprove Asa King of Iuda, showing him that the reason,
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why hee preuailed not against the Aramites, was his not trusting in God. The same point hee amplifyed in the verse following;
why he prevailed not against the Aramites, was his not trusting in God. The same point he amplified in the verse following;
c-crq pns31 vvd xx p-acp dt np2, vbds po31 xx vvg p-acp np1. dt d n1 pns31 vvn p-acp dt n1 vvg;
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The Aethiopians (saith he) and the Lybians, were they not a great hoast, with Charrets, The Ethiopians (Says he) and the Libyans, were they not a great host, with Charets,
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& hors-men exceeding many? Yet because thou didst rest on the Lorde, he deliuered them into thy hand. & horsemen exceeding many? Yet Because thou didst rest on the Lord, he Delivered them into thy hand.
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Therefore doth Iehosaphat exhort his people to the like trust in God, and assureth them of deliuerance from their enimies therevpon.
Therefore does Jehoshaphat exhort his people to the like trust in God, and assureth them of deliverance from their enemies thereupon.
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Put your trust on the Lord your God (saith he) and yee shall be assured. Put your trust on the Lord your God (Says he) and ye shall be assured.
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We heard of the Reubenites before; that the Hagarins were deliuered into their hands, because they trusted in God. We herd of the Reubenites before; that the Hagarins were Delivered into their hands, Because they trusted in God.
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That the wrath of the Lord was kindled, against the Israelits Because they beleeued not in God, That the wrath of the Lord was kindled, against the Israelites Because they believed not in God,
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& trusted not in his helpe. To this trust is blessednesse ascrib'd: & trusted not in his help. To this trust is blessedness ascribed:
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Blessed are all, that trust in him. Yea, with such a blessednesse, as shal neuer fayle them. Blessed Are all, that trust in him. Yea, with such a blessedness, as shall never fail them.
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They, that trust in the Lord, shall bee as mount Syon, which cannot be remoued, but standeth fast for euer. They, that trust in the Lord, shall be as mount Syon, which cannot be removed, but Stands fast for ever.
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Tast and see (saith the Psalme) how gracious the Lord is: blessed is the man, that trusteth in him:
Taste and see (Says the Psalm) how gracious the Lord is: blessed is the man, that Trusteth in him:
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Such a man will not be afrayd of euill tidings; his heart is fixed, and beleeueth in the Lord. Such a man will not be afraid of evil tidings; his heart is fixed, and Believeth in the Lord.
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This is to beleeue to saluation, euen to haue his heart settled, and to repose himself wholly, and only vpon Iesus Christ.
This is to believe to salvation, even to have his heart settled, and to repose himself wholly, and only upon Iesus christ.
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As for that perswasion, which euery man must haue, and wherein some woulde haue faith consist;
As for that persuasion, which every man must have, and wherein Some would have faith consist;
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it followes him, that is iustified, and goes not before any mans iustification; as faith must needes doe:
it follows him, that is justified, and Goes not before any men justification; as faith must needs do:
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for the condition, to be performed on our part, to iustification, is to Beleeue. So then, to beleeue in Christ, is to rest vpon Christ:
for the condition, to be performed on our part, to justification, is to Believe. So then, to believe in christ, is to rest upon christ:
c-acp dt n1, pc-acp vbi vvn p-acp po12 n1, p-acp n1, vbz p-acp vvb. av av, p-acp vvb p-acp np1, vbz pc-acp vvi p-acp np1:
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but what is it To beleeue in his name? Must his name bee rested vpon,
but what is it To believe in his name? Must his name be rested upon,
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as if there were some especiall vertue in it? In which of his names? In IESVS,
as if there were Some especial virtue in it? In which of his names? In JESUS,
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or in CHRIST? For of Imanuell it is needlesse to say any thing, because hee is not once so called in all this Gospell;
or in CHRIST? For of Immanuel it is needless to say any thing, Because he is not once so called in all this Gospel;
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and if the Euangelist speake of a name, doubtlesse hee speakes of such a name, as was knowne and ordinary:
and if the Evangelist speak of a name, doubtless he speaks of such a name, as was known and ordinary:
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neither woulde hee haue omitted it in the history, if it had beene of such importance, and vse.
neither would he have omitted it in the history, if it had been of such importance, and use.
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It may seeme perhaps, that Iesus is the name, in which all men, that will be saued must beleeue.
It may seem perhaps, that Iesus is the name, in which all men, that will be saved must believe.
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For that is it, by which Saint Iohn, commonly calls our Lord in his gospell;
For that is it, by which Saint John, commonly calls our Lord in his gospel;
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and by which he was well knowne amongst men, as hauing beene giuen him, at the time of his circumcision, and continued, according to the custome of the Iewes.
and by which he was well known among men, as having been given him, At the time of his circumcision, and continued, according to the custom of the Iewes.
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We haue found him (saith Philip to Nathaneel) of whome Moses did write in the law, We have found him (Says Philip to Nathaneel) of whom Moses did write in the law,
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and of whome the Prophets writ; Iesus the Sonne of Ioseph. And of this name Iesus, many excellent things are spoken in the Scripture.and of whom the prophets writ; Iesus the Son of Ioseph. And of this name Iesus, many excellent things Are spoken in the Scripture.
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That is said to haue cured the man, that had beene a cripple from his mothers wombe. At that name, That is said to have cured the man, that had been a cripple from his mother's womb. At that name,
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euen at the name of Iesus, must euery knee bow:
even At the name of Iesus, must every knee bow:
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By that name wonders haue beene wrought, according as the Apostles prayed to God, that healing, and signes.
By that name wonders have been wrought, according as the Apostles prayed to God, that healing, and Signs.
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and wonders might be done, by the name of his holy Sonne Iesus. Neither is this name effectuall for bodily cures only, and wonders might be done, by the name of his holy Son Iesus. Neither is this name effectual for bodily cures only,
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but (as the Apostle Saint Peter profeseth) There is giuen no other name vnder heauen, by which we must be saued.
but (as the Apostle Saint Peter profeseth) There is given no other name under heaven, by which we must be saved.
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But is there indeed such power in the name? What then needed our Lord to haue come himself in the flesh? seeing there were more then one of that name, many yeeres,
But is there indeed such power in the name? What then needed our Lord to have come himself in the Flesh? seeing there were more then one of that name, many Years,
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before he was conceiued in the wombe of the blessed virgin in his mother.
before he was conceived in the womb of the blessed Virgae in his mother.
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Iesus the Sonne of Iosedec is famous in Hagge, being high Priest after the peoples return out of the Captiuity.
Iesus the Son of Iosedec is famous in Hag, being high Priest After the peoples return out of the Captivity.
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But much more famous was the other Iesus, who brought the people of Israell into the Land of Canaan,
But much more famous was the other Iesus, who brought the people of Israel into the Land of Canaan,
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and diuided to euery Tribe his proper in heritance.
and divided to every Tribe his proper in heritance.
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That the names are all one, though some would make a curious, and an idle distinction betwixt them, both the nature of the wordes shewe,
That the names Are all one, though Some would make a curious, and an idle distinction betwixt them, both the nature of the words show,
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and the holy Gost in the new testament hath made it manifest, by calling Iosua, Iesus, without any kind of difference in the name.
and the holy Ghost in the new Testament hath made it manifest, by calling Iosua, Iesus, without any kind of difference in the name.
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If Iesus had giuen them rest. If Iesus had given them rest.
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Afterwarde, the Apostle in the same Chapter, hauing occasion to name Iesus our Sauiour, that hee might bee vnderstood to speake of him,
Afterward, the Apostle in the same Chapter, having occasion to name Iesus our Saviour, that he might be understood to speak of him,
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and not of Iosua, addes his title, Iesus the sonne of God.
and not of Iosua, adds his title, Iesus the son of God.
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What should that haue needed, if the name it selfe, had afforded sufficient note of difference betwixt them? But it is plaine in the originall Greeke,
What should that have needed, if the name it self, had afforded sufficient note of difference betwixt them? But it is plain in the original Greek,
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and in the Syriake, and Latine translations, as also in our English, that there is none.
and in the Syriac, and Latin Translations, as also in our English, that there is none.
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The 70. Iewes, that turned the olde Testament out of Hebrew into Greeke, so exprest the names both of that Leader, and of the high Priest.
The 70. Iewes, that turned the old Testament out of Hebrew into Greek, so expressed the names both of that Leader, and of the high Priest.
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Iosua. 1. 1. Nowe after the death of Moses the seruant of the Lord, the Lord spake vnto Ioshua (Iesus sayeth the Greeke) and so through out that whole booke.
Iosua. 1. 1. Now After the death of Moses the servant of the Lord, the Lord spoke unto Ioshua (Iesus Saith the Greek) and so through out that Whole book.
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So of Iehoshua the highe Priest. Zach, the third and the first.
So of Joshua the high Priest. Zach, the third and the First.
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And hee shewed mee Iehoshua or Iesus, the high Priest, & so in the 3, 6, and 8, verses of the same Chap. If the name giuen to our Sauiour Christ, by Gods owne appointment, had been diuers from the other;And he showed me Joshua or Iesus, the high Priest, & so in the 3, 6, and 8, Verses of the same Chap. If the name given to our Saviour christ, by God's own appointment, had been diverse from the other;
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surely the holy Ghost would not haue confounded them But now of purpose the same is retained, that all men might vnderstand the reason of it;
surely the holy Ghost would not have confounded them But now of purpose the same is retained, that all men might understand the reason of it;
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as it is partly signified, in that place to the Hebrewes, concerning another Rest, into which Iesus Christ hath brought the people of Israell, the true children of God.
as it is partly signified, in that place to the Hebrews, Concerning Another Rest, into which Iesus christ hath brought the people of Israel, the true children of God.
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Hebrewes, 4 8. For if Iesus had giuen them rest.
Hebrews, 4 8. For if Iesus had given them rest.
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(who was this Iesus, but Ioshua?) then woulde hee not after this daye haue spoken of another.
(who was this Iesus, but Ioshua?) then would he not After this day have spoken of Another.
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What should I trouble you with many wordes, of this matter? By the name, the partie, whose name it is, is signifyed.
What should I trouble you with many words, of this matter? By the name, the party, whose name it is, is signified.
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Let the Apostle Peter expound himselfe.
Let the Apostle Peter expound himself.
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His name hath made this man sound, through faith in his name. Is it the name, His name hath made this man found, through faith in his name. Is it the name,
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or faith in the name Iesus;
or faith in the name Iesus;
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and not rather Iesus himselfe, and faith in him? And the faith which is by him (sayeth the Apostle) hath giuen him his perfect health.
and not rather Iesus himself, and faith in him? And the faith which is by him (Saith the Apostle) hath given him his perfect health.
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The like wee haue touchinge the same matter, in the next Chapter;
The like we have touching the same matter, in the next Chapter;
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By the name of Iesus Christ of Nazareth, by him doth this man stand heer before you whole. This sheweth that the Miracles, which were wrought, proceeded from the power of Christ, not from any vertue in his name. By the name of Iesus christ of Nazareth, by him does this man stand her before you Whole. This shows that the Miracles, which were wrought, proceeded from the power of christ, not from any virtue in his name.
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How then should saluation come from, or by it? Hearken what the Angell sayth when hee giues the name.
How then should salvation come from, or by it? Harken what the Angel say when he gives the name.
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Thou shalt call his name, Iesus; for he shall saue his people, from their sinnes. Thou shalt call his name, Iesus; for he shall save his people, from their Sins.
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Not his name, but Hee. For the name had neither bloud, nor life to giue in sacrifice:
Not his name, but He. For the name had neither blood, nor life to give in sacrifice:
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without which there is no forgiuenesse of sinnes to bee had.
without which there is no forgiveness of Sins to be had.
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Neither is that honour, Saint Paul speakes of, to bee giuen to the name, as if the sound of those letters, Neither is that honour, Saint Paul speaks of, to be given to the name, as if the found of those letters,
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so set together, deserued any speciall reuerence; or as if Iesus were of more excellēcy, thē Christ.
so Set together, deserved any special Reverence; or as if Iesus were of more excellency, them christ.
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For (as I sayd once before) then ought wee to esteeme the name of Iesus the sonne of Nun, and of the other Iesus, the sonne of Iosedeck, more then of Christ the sonne of God.
For (as I said once before) then ought we to esteem the name of Iesus the son of Nun, and of the other Iesus, the son of Josedeck, more then of christ the son of God.
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Surely, if any name require bowing of the knee, it is that which God gaue himselfe,
Surely, if any name require bowing of the knee, it is that which God gave himself,
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euen Iehouah, and the other of the same kind, Eheieh, & Iah. But the person is meant, when the name is mentioned:
even Jehovah, and the other of the same kind, Eheieh, & God. But the person is meant, when the name is mentioned:
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and the office of being a Sauiour is that, to which all honour is due in heauen,
and the office of being a Saviour is that, to which all honour is due in heaven,
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and in earth, and vnder the earth, by Angels, and men; not the Name of sauing, which was common to our Lord, with other men.
and in earth, and under the earth, by Angels, and men; not the Name of Saving, which was Common to our Lord, with other men.
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Why then doth the Euangelist vse this kinde of speech, To beleeue in his name? would hee thereby note our Lords power;
Why then does the Evangelist use this kind of speech, To believe in his name? would he thereby note our lords power;
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vpon which euery one, that will bee saued must rest, that hee may bee deliuered out of the handes of sinne,
upon which every one, that will be saved must rest, that he may be Delivered out of the hands of sin,
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and death? This may seeme the likelier, because that miracle of curing the cripple was wrought by the name of our Lord.
and death? This may seem the likelier, Because that miracle of curing the cripple was wrought by the name of our Lord.
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In the name of Iesus Christ of Nazareth (say Peter and Iohn) rise vp and walke. In the name of Iesus christ of Nazareth (say Peter and John) rise up and walk.
p-acp dt n1 pp-f np1 np1 pp-f np1 (vvb np1 cc np1) vvb a-acp cc vvi.
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And where they giue account of their dooing; His name hath made this man sound.
And where they give account of their doing; His name hath made this man found.
cc c-crq pns32 vvb n1 pp-f po32 vdg; po31 n1 vhz vvn d n1 n1.
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But I rather perswade my selfe, that Saint Iohn followes the Hebrewe phrase, by which (ordinarily) the name is vsed, for the person.
But I rather persuade my self, that Saint John follows the Hebrew phrase, by which (ordinarily) the name is used, for the person.
cc-acp pns11 av-c vvi po11 n1, cst n1 np1 vvz dt njp n1, p-acp r-crq (av-j) dt n1 vbz vvn, p-acp dt n1.
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Ahraham called on the name of the Lord. That is, Abraham worshipt God, and offered vp sacrifize vnto him; Abraham called on the name of the Lord. That is, Abraham worshipped God, and offered up sacrifice unto him;
np1 vvn p-acp dt n1 pp-f dt n1. cst vbz, np1 vvd np1, cc vvd a-acp vvi p-acp pno31;
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for as yet, that glorious name Iehouah was not knowne.
for as yet, that glorious name Jehovah was not known.
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I hold it altogether needlesse, to heape vp many examples, in a matter out of question.
I hold it altogether needless, to heap up many Examples, in a matter out of question.
pns11 vvb pn31 av j, p-acp vvb a-acp d n2, p-acp dt n1 av pp-f n1.
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Nothing is more common, then to haue the name of God, taken for God himselfe.
Nothing is more Common, then to have the name of God, taken for God himself.
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Let him that hath no light (sayth the Prophet Isay) trust in the name of the Lord, and stay vpon his God. The later expounds the former. Let him that hath no Light (say the Prophet Saiah) trust in the name of the Lord, and stay upon his God. The later expounds the former.
vvb pno31 cst vhz dx j (vvz dt n1 np1) vvb p-acp dt n1 pp-f dt n1, cc vvi p-acp po31 n1. dt jc vvz dt j.
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To trust in the name of God, is nothing else, but to stay or rest vpon God. To trust in the name of God, is nothing Else, but to stay or rest upon God.
pc-acp vvi p-acp dt n1 pp-f np1, vbz pix av, cc-acp pc-acp vvi cc vvi p-acp np1.
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So that the name of God, and God himselfe signifie both one thing. His name also is often put for his worshippe;
So that the name of God, and God himself signify both one thing. His name also is often put for his worship;
av cst dt n1 pp-f np1, cc np1 px31 vvb d crd n1. po31 n1 av vbz av vvn p-acp po31 n1;
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as when the Priests are sayd, to despise the name of the Lord, the meaning is, that they prophane his worship,
as when the Priests Are said, to despise the name of the Lord, the meaning is, that they profane his worship,
c-acp c-crq dt n2 vbr vvn, pc-acp vvi dt n1 pp-f dt n1, dt n1 vbz, cst pns32 vvi po31 n1,
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as a matter of no worth. But this cānot bee intended by the Euangelist.
as a matter of no worth. But this cannot be intended by the Evangelist.
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For the better vnderstanding of whose meaning, after the exposition of the words, wee must consider how this verse dependes vpon the former;
For the better understanding of whose meaning, After the exposition of the words, we must Consider how this verse depends upon the former;
p-acp dt jc n1 pp-f rg-crq n1, p-acp dt n1 pp-f dt n2, pns12 vmb vvi c-crq d n1 vvz p-acp dt j;
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which wee may thus reasonably conceiue:
which we may thus reasonably conceive:
r-crq pns12 vmb av av-j vvi:
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The Euangelist, in the next wordes before, shewed the vnkindnesse, and vnthankfulnesse of the Iewes, in refusing him, that made offer of himselfe vnto them. His own receiued him not.
The Evangelist, in the next words before, showed the unkindness, and unthankfulness of the Iewes, in refusing him, that made offer of himself unto them. His own received him not.
dt np1, p-acp dt ord n2 a-acp, vvd dt n1, cc n1 pp-f dt np2, p-acp vvg pno31, cst vvd n1 pp-f px31 p-acp pno32. po31 d vvd pno31 xx.
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A strange vnkindnesse, that a man so full of grace, and power, so holy in his life,
A strange unkindness, that a man so full of grace, and power, so holy in his life,
dt j n1, cst dt n1 av j pp-f n1, cc n1, av j p-acp po31 n1,
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so gratious in his words, so mighty in his deedes, and that to the benefit of them, among whome heeliued, should notwithstanding all this, bee so peremptorily reiected.
so gracious in his words, so mighty in his Deeds, and that to the benefit of them, among whom heeliued, should notwithstanding all this, be so peremptorily rejected.
av j p-acp po31 n2, av j p-acp po31 n2, cc cst p-acp dt n1 pp-f pno32, p-acp ro-crq vvn, vmd p-acp d d, vbb av av-j vvn.
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But was this all? I grant it is not nothing, to bee iustly condemned of such vnciuill, and vnnaturall dealing.
But was this all? I grant it is not nothing, to be justly condemned of such Uncivil, and unnatural dealing.
cc-acp vbds d d? pns11 vvb pn31 vbz xx pix, pc-acp vbi av-j vvn pp-f d j, cc j n-vvg.
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But there is worse behind, to shew the folly of these men, in being occasion to themselues of so great a losse.
But there is Worse behind, to show the folly of these men, in being occasion to themselves of so great a loss.
p-acp pc-acp vbz jc p-acp, pc-acp vvi dt n1 pp-f d n2, p-acp vbg n1 p-acp px32 pp-f av j dt n1.
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If an olde man of fayre lands, and great wealth, should seeke to bee intertained of his neer kinsmen,
If an old man of fair Lands, and great wealth, should seek to be entertained of his near kinsmen,
cs dt j n1 pp-f j n2, cc j n1, vmd vvi pc-acp vbi vvd pp-f po31 av-j n2,
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or friends, and not bee receiued, would not all the world charge them with extraordinary vnkindnes,
or Friends, and not be received, would not all the world charge them with extraordinary unkindness,
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and condemne them of singular folly, for depriuing themselues of so goodly an inheritance, and so great an estate,
and condemn them of singular folly, for depriving themselves of so goodly an inheritance, and so great an estate,
cc vvi pno32 pp-f j n1, p-acp vvg px32 a-acp av j dt n1, cc av j dt n1,
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as they weresure to haue enioyed, by receiuing of him? Such was the case, in the Iewes refusall of our Sauiour.
as they weresure to have enjoyed, by receiving of him? Such was the case, in the Iewes refusal of our Saviour.
c-acp pns32 n1 pc-acp vhi vvn, p-acp vvg pp-f pno31? d vbds dt n1, p-acp dt np2 n1 pp-f po12 n1.
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As if Saint Iohn should haue sayd; His owne, to whome hee came, receiued him not:
As if Saint John should have said; His own, to whom he Come, received him not:
p-acp cs n1 np1 vmd vhi vvn; po31 d, p-acp ro-crq pns31 vvd, vvd pno31 xx:
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but if they had receiued him, they had thereby beene made the sonnes of God. For that prerogatiue hee gaue to as many, as by faith entertained him.
but if they had received him, they had thereby been made the Sons of God. For that prerogative he gave to as many, as by faith entertained him.
cc-acp cs pns32 vhd vvn pno31, pns32 vhd av vbn vvn dt n2 pp-f np1. p-acp d n1 pns31 vvd p-acp p-acp d, c-acp p-acp n1 vvd pno31.
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So that our Euangelist in this one verse both implyes the vnrecouerable losse of the Iewes,
So that our Evangelist in this one verse both Implies the unrecoverable loss of the Iewes,
av cst po12 np1 p-acp d crd n1 av-d vvz dt j n1 pp-f dt np2,
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and all other, that refuse him;
and all other, that refuse him;
cc d n-jn, cst vvb pno31;
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and expresseth the inualuable gaine of all, that receiued him, whether they were Iewes, or Gentiles.
and Expresses the invaluable gain of all, that received him, whither they were Iewes, or Gentiles.
cc vvz dt j n1 pp-f d, cst vvd pno31, cs pns32 vbdr np2, cc n2-j.
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It seemes a small matter (perhappes) to many a man, not to beleeue in Iesus Christ:
It seems a small matter (perhaps) to many a man, not to believe in Iesus christ:
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yea some men thinke it little better, then simplicitie, and basenesse, to rest vpon him.
yea Some men think it little better, then simplicity, and baseness, to rest upon him.
uh d n2 vvb pn31 av-j jc, cs n1, cc n1, pc-acp vvi p-acp pno31.
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If these wretches knewe, what is lost by refusing him, what is gotten by receiuing him, they would run after him with all the haste, they can possibly make,
If these wretches knew, what is lost by refusing him, what is got by receiving him, they would run After him with all the haste, they can possibly make,
cs d n2 vvd, r-crq vbz vvn p-acp vvg pno31, r-crq vbz vvn p-acp vvg pno31, pns32 vmd vvi p-acp pno31 p-acp d dt n1, pns32 vmb av-j vvi,
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and imbrace him with both their armes.
and embrace him with both their arms.
cc vvi pno31 p-acp d po32 n2.
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But I will leaue these points to bee amplyfied anone, when I haue handled the doctrine, that our Euangelist teacheth vs in this place: which is briefly this;
But I will leave these points to be amplified anon, when I have handled the Doctrine, that our Evangelist Teaches us in this place: which is briefly this;
cc-acp pns11 vmb vvi d n2 pc-acp vbi vvn av, c-crq pns11 vhb vvn dt n1, cst po12 np1 vvz pno12 p-acp d n1: r-crq vbz av-j d;
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that whosoeuer beleeues in Iesus Christ, hath by that beleeuing, the honour to bee the sonne of God.
that whosoever believes in Iesus christ, hath by that believing, the honour to be the son of God.
d r-crq vvz p-acp np1 np1, vhz p-acp d vvg, dt n1 pc-acp vbi dt n1 pp-f np1.
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And because the matter is of so great importance, containing the glorie of a true Christian,
And Because the matter is of so great importance, containing the glory of a true Christian,
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and the meanes of attaining to it, let vs I beseech you, stirre vp our selues, with all diligence, to know and doe that, which will, certainely, bring vs to the height of all true felicitie.
and the means of attaining to it, let us I beseech you, stir up our selves, with all diligence, to know and do that, which will, Certainly, bring us to the height of all true felicity.
cc dt n2 pp-f vvg p-acp pn31, vvb pno12 pns11 vvb pn22, vvb a-acp po12 n2, p-acp d n1, pc-acp vvi cc vdb d, r-crq vmb, av-j, vvb pno12 p-acp dt n1 pp-f d j n1.
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To which purpose, I wil diuide my whole discourse into these two parts: The prerogatiue to be the sonnes of God; The meanes of obtaining it.
To which purpose, I will divide my Whole discourse into these two parts: The prerogative to be the Sons of God; The means of obtaining it.
p-acp r-crq n1, pns11 vmb vvi po11 j-jn n1 p-acp d crd n2: dt n1 pc-acp vbi dt n2 pp-f np1; dt n2 pp-f vvg pn31.
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In the former, I will first shewe, what it is: that is heere vou•chsaf't vs; To he the sonnes of God.
In the former, I will First show, what it is: that is Here vou•chsafed us; To he the Sons of God.
p-acp dt j, pns11 vmb ord vvi, r-crq pn31 vbz: cst vbz av vvn pno12; p-acp pns31 dt n2 pp-f np1.
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Secondly, that it is a prerogatiue; which is amplyfied by the generality of it: that it belonges to all, that beleeue.
Secondly, that it is a prerogative; which is amplified by the generality of it: that it belongs to all, that believe.
ord, cst pn31 vbz dt n1; r-crq vbz vvn p-acp dt n1 pp-f pn31: cst pn31 vvz p-acp d, cst vvb.
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The later part offers two things to be considered, touching the meanes; That, this prerogatiue is giuen; that, on our part beleeuing in Christ is required.
The later part offers two things to be considered, touching the means; That, this prerogative is given; that, on our part believing in christ is required.
dt jc n1 vvz crd n2 pc-acp vbi vvn, vvg dt n2; cst, d n1 vbz vvn; cst, p-acp po12 n1 vvg p-acp np1 vbz vvn.
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Many other points will fall in here, and there:
Many other points will fallen in Here, and there:
d j-jn n2 vmb vvi p-acp av, cc a-acp:
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but I content my selfe with propounding these, that are most generall, and easie to bee discerned in the Text. The first point, concerning our being the sonnes of God, requires that I should shewe some reason,
but I content my self with propounding these, that Are most general, and easy to be discerned in the Text. The First point, Concerning our being the Sons of God, requires that I should show Some reason,
cc-acp pns11 vvb po11 n1 p-acp vvg d, cst vbr av-ds j, cc j pc-acp vbi vvn p-acp dt np1 dt ord n1, vvg po12 n1 dt n2 pp-f np1, vvz cst pns11 vmd vvi d n1,
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why the Euangelist makes choyse of this benefit aboue the rest: that being declared, I will come to the exposition of the point it selfe.
why the Evangelist makes choice of this benefit above the rest: that being declared, I will come to the exposition of the point it self.
q-crq dt np1 vvz n1 pp-f d n1 p-acp dt n1: cst vbg vvn, pns11 vmb vvi p-acp dt n1 pp-f dt n1 pn31 n1.
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Many, and excellent are the blessings, which it hath pleased God, of his infinite mercy, to bestow vpon vs, in his sonne Iesus Christ.
Many, and excellent Are the blessings, which it hath pleased God, of his infinite mercy, to bestow upon us, in his son Iesus christ.
d, cc j vbr dt n2, r-crq pn31 vhz vvn np1, pp-f po31 j n1, pc-acp vvi p-acp pno12, p-acp po31 n1 np1 np1.
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He saues vs from our sinnes. He reconciles vs to God; He is made vnto vs wisedome, righteousnesse and redemption. He saves us from our Sins. He reconciles us to God; He is made unto us Wisdom, righteousness and redemption.
pns31 vvz pno12 p-acp po12 n2. pns31 vvz pno12 p-acp np1; pns31 vbz vvn p-acp pno12 n1, n1 cc n1.
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When should I make an ende, if I should recite euerie particular? The question is,
When should I make an end, if I should recite every particular? The question is,
q-crq vmd pns11 vvi dt n1, cs pns11 vmd vvi d j? dt n1 vbz,
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why Saint Iohn passing ouer all other benefittes receiued by him, mentions this, rather thē any other.
why Saint John passing over all other benefits received by him, mentions this, rather them any other.
q-crq n1 np1 vvg p-acp d j-jn n2 vvn p-acp pno31, n2 d, av-c pno32 d n-jn.
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What if we say, he made especial choise of this, because it is the greatest? Surely wee shall say no more,
What if we say, he made especial choice of this, Because it is the greatest? Surely we shall say no more,
q-crq cs pns12 vvb, pns31 vvd j n1 pp-f d, c-acp pn31 vbz dt js? np1 pns12 vmb vvi av-dx av-dc,
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then is true, and not vn likely.
then is true, and not un likely.
av vbz j, cc xx p-acp j.
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For how could the Iewes be more iustly cōdemned, the hearts of all men more inflamed with the loue of faith,
For how could the Iewes be more justly condemned, the hearts of all men more inflamed with the love of faith,
p-acp q-crq vmd dt np2 vbb av-dc av-j vvn, dt n2 pp-f d n2 av-dc vvn p-acp dt n1 pp-f n1,
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or the kindnesse of our Lord more amplyfied, then by propounding the chiefest of all the blessinges, whereof wee are made partakers by him? And what one is comparable to this? The sauing vs from our sinnes, to speake properly, rather frees vs from miserie, then brings vs to happinesse.
or the kindness of our Lord more amplified, then by propounding the chiefest of all the blessings, whereof we Are made partakers by him? And what one is comparable to this? The Saving us from our Sins, to speak properly, rather frees us from misery, then brings us to happiness.
cc dt n1 pp-f po12 n1 av-dc vvn, av p-acp vvg dt js-jn pp-f d dt n2, c-crq pns12 vbr vvn n2 p-acp pno31? cc q-crq pi vbz j p-acp d? dt vvg pno12 p-acp po12 n2, pc-acp vvi av-j, av-c vvz pno12 p-acp n1, av vvz pno12 p-acp n1.
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Sanctification doth no more, but refresh the image of God in vs, which was decayed, or restore it being lost;
Sanctification does no more, but refresh the image of God in us, which was decayed, or restore it being lost;
n1 vdz av-dx av-dc, cc-acp vvi dt n1 pp-f np1 p-acp pno12, r-crq vbds vvn, cc vvi pn31 vbg vvn;
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which can make vs but good seruants, at the best.
which can make us but good Servants, At the best.
r-crq vmb vvi pno12 p-acp j n2, p-acp dt js.
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If any man thinke, that to bee an heire, is a degree aboue being a sonne;
If any man think, that to be an heir, is a degree above being a son;
cs d n1 vvi, cst pc-acp vbi dt n1, vbz dt n1 p-acp vbg dt n1;
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he must vnderstand, that this implyes, that Christ makes none sonnes, but hee makes them heyres too, by the same title.
he must understand, that this Implies, that christ makes none Sons, but he makes them Heirs too, by the same title.
pns31 vmb vvi, cst d vvz, cst np1 vvz pi n1, cc-acp pns31 vvz pno32 n2 av, p-acp dt d n1.
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And therefore questionlesse, there is no blessing obtained by him, that may stand in comparison with this, To bee the sonnes of God.
And Therefore questionless, there is no blessing obtained by him, that may stand in comparison with this, To be the Sons of God.
cc av j, pc-acp vbz dx n1 vvn p-acp pno31, cst vmb vvi p-acp n1 p-acp d, pc-acp vbi dt n2 pp-f np1.
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I deny not then, but that this might bee respected of our euangelist in his choise of this benefit;
I deny not then, but that this might be respected of our evangelist in his choice of this benefit;
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but I thinke there were also other reasons of it. Hee spake immedately before, of the Iewes not receiuing of the Messiah.
but I think there were also other Reasons of it. He spoke immediately before, of the Iewes not receiving of the Messiah.
cc-acp pns11 vvb a-acp vbdr av j-jn n2 pp-f pn31. pns31 vvd av-j a-acp, pp-f dt np2 xx vvg pp-f dt np1.
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Now the Iewes were the men, that held themselues onely to be the sonnes of God, by reason of Abraham; from whom they were descended.
Now the Iewes were the men, that held themselves only to be the Sons of God, by reason of Abraham; from whom they were descended.
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Therefore the Lord challengeth them by the Prophet, that they did not honour him. A sonne honoureth his father.
Therefore the Lord Challengeth them by the Prophet, that they did not honour him. A son Honoureth his father.
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If I bee a father, where is mine honour? Contrarie to this conceite of theirs, the holy Ghost giues them to vnderstand, that the honour to bee the sonnes of God, is not appropriated to the Iewish nation,If I be a father, where is mine honour? Contrary to this conceit of theirs, the holy Ghost gives them to understand, that the honour to be the Sons of God, is not appropriated to the Jewish Nation,
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as they falsely imagined, but is common to all the Gentiles, that will beleeue.
as they falsely imagined, but is Common to all the Gentiles, that will believe.
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As for them, their refusall to beleeue in him, made them wholly destitute of that prerogatiue.
As for them, their refusal to believe in him, made them wholly destitute of that prerogative.
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What other blessing afforded vs by Christ, would so fittely haue met with that proud conceite of the vnbeleeuing Iewes? Forgiuenesse of sinnes, they little, or not at all regarded;
What other blessing afforded us by christ, would so fitly have met with that proud conceit of the unbelieving Iewes? Forgiveness of Sins, they little, or not At all regarded;
q-crq j-jn n1 vvd pno12 p-acp np1, vmd av av-j vhb vvn p-acp d j n1 pp-f dt vvg np2? n1 pp-f n2, pns32 av-j, cc xx p-acp d vvd;
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being puft vp with an ouer weening of their owne righteousnesse. They lookt for rewarde, not for pardon.
being puffed up with an over weening of their own righteousness. They looked for reward, not for pardon.
vbg vvn a-acp p-acp dt a-acp vvg pp-f po32 d n1. pns32 vvd p-acp n1, xx p-acp n1.
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Fitly therefore, to abate this pride, doth Saint Iohn put them in minde of other sonnes of God, such as they knew themselues not to bee, for all their bragging.
Fitly Therefore, to abate this pride, does Saint John put them in mind of other Sons of God, such as they knew themselves not to be, for all their bragging.
av-j av, pc-acp vvi d n1, vdz n1 np1 vvd pno32 p-acp n1 pp-f j-jn n2 pp-f np1, d c-acp pns32 vvd px32 xx pc-acp vbi, c-acp d po32 n-vvg.
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Another reason is added, and may be admitted;
another reason is added, and may be admitted;
j-jn n1 vbz vvn, cc vmb vbi vvn;
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that this was therefore especially named, because it is that, which being proper to Christ, hee, and hee onely could giue;
that this was Therefore especially nam, Because it is that, which being proper to christ, he, and he only could give;
cst d vbds av av-j vvn, c-acp pn31 vbz d, r-crq vbg j p-acp np1, pns31, cc pns31 av-j vmd vvi;
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that it may appeare, hee hath wholly communicated himselfe vnto vs, if hee haue imparted that, which was so truely, and neerely his owne.
that it may appear, he hath wholly communicated himself unto us, if he have imparted that, which was so truly, and nearly his own.
cst pn31 vmb vvi, pns31 vhz av-jn vvn px31 p-acp pno12, cs pns31 vhb vvn cst, r-crq vbds av av-j, cc av-j po31 d.
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Ought wee not then to bee so much the more carefull, both to knowe, and obtayne so incomparable a fauour? Can we content ourselues, to be ignorāt of it? Can wee indure one hower, to be without it? Had we rather bee seruants then sonnes?
Ought we not then to be so much the more careful, both to know, and obtain so incomparable a favour? Can we content ourselves, to be ignorant of it? Can we endure one hour, to be without it? Had we rather be Servants then Sons?
vmd pns12 xx av pc-acp vbi av av-d dt av-dc j, av-d pc-acp vvi, cc vvi av j dt n1? vmb pns12 vvi px12, pc-acp vbi j pp-f pn31? vmb pns12 vvi crd n1, pc-acp vbi p-acp pn31? vhd pns12 av-c vbi n2 cs n2?
(10) sermon (DIV1)
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First, let vs vnderstand what it is to bee a sonne of God. A matter easily knowne, will some man say.
First, let us understand what it is to be a son of God. A matter Easily known, will Some man say.
ord, vvb pno12 vvi r-crq pn31 vbz pc-acp vbi dt n1 pp-f np1. dt n1 av-j vvn, vmb d n1 vvi.
(10) sermon (DIV1)
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For what is it else, but to haue our beginning, and as it were birth from GOD? So is Adam sayde to bee the sonne of God.
For what is it Else, but to have our beginning, and as it were birth from GOD? So is Adam said to be the son of God.
p-acp r-crq vbz pn31 av, cc-acp pc-acp vhi po12 n1, cc c-acp pn31 vbdr n1 p-acp np1? np1 vbz np1 vvd pc-acp vbi dt n1 pp-f np1.
(10) sermon (DIV1)
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So speaketh Malachy of the Iewes Haue wee not all one Father? hath not one God made vs? If this bee all;
So speaks Malachy of the Iewes Have we not all one Father? hath not one God made us? If this be all;
np1 vvz np1 pp-f dt np2 vhb pns12 xx d crd n1? vhz xx crd n1 vvd pno12? cs d vbb d;
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To be a sonne, is no more, then to be a creature; or at the most, such a creature,To be a son, is no more, then to be a creature; or At the most, such a creature,
pc-acp vbi dt n1, vbz av-dx av-dc, cs pc-acp vbi dt n1; cc p-acp dt ds, d dt n1,
(10) sermon (DIV1)
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as is made after the image and likenesse of God. But this wee haue by nature in our creation, not by grace in regeneration.
as is made After the image and likeness of God. But this we have by nature in our creation, not by grace in regeneration.
c-acp vbz vvn p-acp dt n1 cc n1 pp-f np1. p-acp d pns12 vhb p-acp n1 p-acp po12 n1, xx p-acp n1 p-acp n1.
(10) sermon (DIV1)
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This they haue, that are borne after the ordinary course of men, of bloud, of the will of the flesh, of the will of man.
This they have, that Are born After the ordinary course of men, of blood, of the will of the Flesh, of the will of man.
d pns32 vhb, cst vbr vvn p-acp dt j n1 pp-f n2, pp-f n1, pp-f dt n1 pp-f dt n1, pp-f dt n1 pp-f n1.
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6718
So are not they borne, of whome our Euangelist heere intreateth.
So Are not they born, of whom our Evangelist Here intreateth.
av vbr xx pns32 vvn, pp-f r-crq po12 np1 av vvz.
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Not of bloud (sayth hee) but of God. That manner of birth is common to all men, in all times, and places;Not of blood (say he) but of God. That manner of birth is Common to all men, in all times, and places;
xx pp-f n1 (vvz pns31) p-acp pp-f np1. cst n1 pp-f n1 vbz j p-acp d n2, p-acp d n2, cc n2;
(10) sermon (DIV1)
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this is a priuiledge voutchsaft to some onely. The former was already bestowed vpon the Iewes, in that they were men.
this is a privilege voutchsaft to Some only. The former was already bestowed upon the Iewes, in that they were men.
d vbz dt n1 vvn p-acp d av-j. dt j vbds av vvn p-acp dt np2, p-acp cst pns32 vbdr n2.
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6721
The later was to be receiued by the gift of Christ, by their becomming faithfull, or beleeuing men.
The later was to be received by the gift of christ, by their becoming faithful, or believing men.
dt jc vbds pc-acp vbi vvn p-acp dt n1 pp-f np1, p-acp po32 vvg j, cc vvg n2.
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6722
To conclude, if the holy Ghost had meant such kinde of sonnes, he would neuer haue required faith in the name of Christ.
To conclude, if the holy Ghost had meant such kind of Sons, he would never have required faith in the name of christ.
p-acp vvi, cs dt j n1 vhd vvn d n1 pp-f n2, pns31 vmd av-x vhi vvn n1 p-acp dt n1 pp-f np1.
(10) sermon (DIV1)
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6723
What is it then, To be the sonne of God? The Euangelist aunsweres in the next verse, To bee borne of God.
What is it then, To be the son of God? The Evangelist answers in the next verse, To be born of God.
q-crq vbz pn31 av, pc-acp vbi dt n1 pp-f np1? dt np1 n2 p-acp dt ord n1, pc-acp vbi vvn pp-f np1.
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6724
And are they, to whome our Lord giues this honour of being sonnes, Borne of God? It should seeme then they are the naturall sonnes of God.
And Are they, to whom our Lord gives this honour of being Sons, Born of God? It should seem then they Are the natural Sons of God.
cc vbr pns32, p-acp ro-crq po12 n1 vvz d n1 pp-f vbg n2, vvn pp-f np1? pn31 vmd vvi cs pns32 vbr dt j n2 pp-f np1.
(10) sermon (DIV1)
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6725
For what is it, to be the naturall sonne of any man, but to bee borne of him? but this is meerely impossible.
For what is it, to be the natural son of any man, but to be born of him? but this is merely impossible.
p-acp r-crq vbz pn31, pc-acp vbi dt j n1 pp-f d n1, cc-acp pc-acp vbi vvn pp-f pno31? cc-acp d vbz av-j j.
(10) sermon (DIV1)
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6726
Because our Sauiour Christ is the onely begotten, or borne sonne of GOD, and is thereby equall to his father, both in time, and dignitie;
Because our Saviour christ is the only begotten, or born son of GOD, and is thereby equal to his father, both in time, and dignity;
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6727
whereas these sonnes, haue their beginning in time, and are no way comparable to God, in any degree.
whereas these Sons, have their beginning in time, and Are no Way comparable to God, in any degree.
cs d n2, vhb po32 n1 p-acp n1, cc vbr dx n1 j p-acp np1, p-acp d n1.
(10) sermon (DIV1)
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6728
Therefore wee may not, at any hand, when wee read, or heare of this birth (whereof more hereafter in the next verse,
Therefore we may not, At any hand, when we read, or hear of this birth (whereof more hereafter in the next verse,
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(10) sermon (DIV1)
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6729
and especially in the thirde Chapter) once imagine, that we are properly sayd to be borne of God;
and especially in the Third Chapter) once imagine, that we Are properly said to be born of God;
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(10) sermon (DIV1)
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6730
but that the speech is tropical;
but that the speech is tropical;
cc-acp cst dt n1 vbz j;
(10) sermon (DIV1)
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6731
that is to say, turned from the naturall signification, and applyed to another, by way of similitude, or likenesse.
that is to say, turned from the natural signification, and applied to Another, by Way of similitude, or likeness.
d vbz pc-acp vvi, vvn p-acp dt j n1, cc vvd p-acp j-jn, p-acp n1 pp-f n1, cc n1.
(10) sermon (DIV1)
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6732
I wil speake no more of the point at this time, then is needefull for our vnderstandinge of the matter.
I will speak no more of the point At this time, then is needful for our understanding of the matter.
pns11 vmb vvb dx dc pp-f dt n1 p-acp d n1, av vbz j p-acp po12 n1 pp-f dt n1.
(10) sermon (DIV1)
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6733
For the helpe whereof, let vs consider, how God is our father and wee his sonnes, in respect of our naturall being by creation.
For the help whereof, let us Consider, how God is our father and we his Sons, in respect of our natural being by creation.
p-acp dt n1 c-crq, vvb pno12 vvi, c-crq np1 vbz po12 n1 cc pns12 po31 n2, p-acp n1 pp-f po12 j vbg p-acp n1.
(10) sermon (DIV1)
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6734
Euery man knowes, that he is not properly our father, no nor was Adams. For then must he needs haue beene God by nature;
Every man knows, that he is not properly our father, no nor was Adams. For then must he needs have been God by nature;
d n1 vvz, cst pns31 vbz xx av-j po12 n1, uh-dx ccx vbds np1. c-acp av vmb pns31 av vhb vbn n1 p-acp n1;
(10) sermon (DIV1)
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6735
and God hauing begotten him, as his naturall sonne, must of necessitie haue beene such as Adam was, and we all now are.
and God having begotten him, as his natural son, must of necessity have been such as Adam was, and we all now Are.
cc np1 vhg vvn pno31, c-acp po31 j n1, vmb pp-f n1 vhb vbn d c-acp np1 vbds, cc pns12 av-d av vbr.
(10) sermon (DIV1)
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6736
How then is God Adams father. I confesse he is so, though I doe thinke, that Saint Luke is not so to bee vnderstood in the place formerly alleaged;
How then is God Adams father. I confess he is so, though I do think, that Saint Lycia is not so to be understood in the place formerly alleged;
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(10) sermon (DIV1)
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6737
where those words the sonne of God seem rather to belong to Iesus, then to Adam. Well:
where those words the son of God seem rather to belong to Iesus, then to Adam. Well:
c-crq d n2 dt n1 pp-f np1 vvb av-c pc-acp vvi p-acp np1, av p-acp np1. av:
(10) sermon (DIV1)
409
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6738
yet is Adam the sonne of God: and not the natural sonne.
yet is Adam the son of God: and not the natural son.
av vbz np1 dt n1 pp-f np1: cc xx dt j n1.
(10) sermon (DIV1)
409
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6739
What sonne then? If I shall aunswere directly to the question, I say hee is the Tropicall, and in particular the Metaphoricall sonne of God.
What son then? If I shall answer directly to the question, I say he is the Tropical, and in particular the Metaphorical son of God.
q-crq n1 av? cs pns11 vmb vvi av-j p-acp dt n1, pns11 vvb pns31 vbz dt j, cc p-acp j dt j n1 pp-f np1.
(10) sermon (DIV1)
409
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6740
To speake to the capacitie of the meanest, and simplest, who haue as much interest to this knowledge reuealed by God,
To speak to the capacity of the Meanest, and simplest, who have as much Interest to this knowledge revealed by God,
p-acp vvi p-acp dt n1 pp-f dt js, cc js, r-crq vhb p-acp d n1 p-acp d n1 vvn p-acp np1,
(10) sermon (DIV1)
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6741
for our instruction, as the noblest and wisest; Adam is the sonne of God by a borrowed speech.
for our instruction, as the Noblest and Wisest; Adam is the son of God by a borrowed speech.
p-acp po12 n1, c-acp dt js cc js; np1 vbz dt n1 pp-f np1 p-acp dt j-vvn n1.
(10) sermon (DIV1)
409
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6742
For as men are naturally the fathers of them, who haue their being (in particular) from them:
For as men Are naturally the Father's of them, who have their being (in particular) from them:
p-acp p-acp n2 vbr av-j dt n2 pp-f pno32, r-crq vhb po32 vbg (p-acp j) p-acp pno32:
(10) sermon (DIV1)
409
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6743
so is Adam, so are all men the sons of God; because they haue their first originall from him. Adam also may bee sayde;
so is Adam, so Are all men the Sons of God; Because they have their First original from him. Adam also may be said;
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(10) sermon (DIV1)
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6744
somewhat more particularly, to bee the sonne of God;
somewhat more particularly, to be the son of God;
av dc av-jn, pc-acp vbi dt n1 pp-f np1;
(10) sermon (DIV1)
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6745
because hee was fashioned, and formed by him, of the dust of the ground, without any other meanes,
Because he was fashioned, and formed by him, of the dust of the ground, without any other means,
c-acp pns31 vbds vvn, cc vvn p-acp pno31, pp-f dt n1 pp-f dt n1, p-acp d j-jn n2,
(10) sermon (DIV1)
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6746
then the will and word of God himself.
then the will and word of God himself.
cs dt n1 cc n1 pp-f np1 px31.
(10) sermon (DIV1)
409
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6747
And in this respect may an Image, cut, cast, or painted by any man, •e called the sonne of him, that was the maker of it.
And in this respect may an Image, Cut, cast, or painted by any man, •e called the son of him, that was the maker of it.
cc p-acp d n1 vmb dt n1, vvb, vvn, cc vvn p-acp d n1, vbb vvn dt n1 pp-f pno31, cst vbds dt n1 pp-f pn31.
(10) sermon (DIV1)
409
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6748
So may the bookes, that men write, be tearmed their children.
So may the books, that men write, be termed their children.
av vmb dt n2, cst n2 vvb, vbb vvn po32 n2.
(10) sermon (DIV1)
409
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6749
And as all men, in this sense, are the Sonnes of God, touching their naturall being:
And as all men, in this sense, Are the Sons of God, touching their natural being:
cc c-acp d n2, p-acp d n1, vbr dt n2 pp-f np1, vvg po32 j vbg:
(10) sermon (DIV1)
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6750
So are some, euen as many as beleeue in Christ, his sonnes, concerning their spirituall beeing.
So Are Some, even as many as believe in christ, his Sons, Concerning their spiritual being.
av vbr d, av c-acp d c-acp vvi p-acp np1, po31 n2, vvg po32 j vbg.
(10) sermon (DIV1)
409
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6751
For it is God, that creates as it were, new hearts in them, that restores that image of his, which they had lost, that giues them spirituall life,
For it is God, that creates as it were, new hearts in them, that restores that image of his, which they had lost, that gives them spiritual life,
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(10) sermon (DIV1)
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6752
and motion to all righteous and holy actions.
and motion to all righteous and holy actions.
cc n1 p-acp d j cc j n2.
(10) sermon (DIV1)
409
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6753
I do but name the things according to the present occasion, leauing the handling of them, to more fit opportunitie in the next verse.
I do but name the things according to the present occasion, leaving the handling of them, to more fit opportunity in the next verse.
pns11 vdb p-acp vvi dt n2 vvg p-acp dt j n1, vvg dt n-vvg pp-f pno32, p-acp av-dc j n1 p-acp dt ord n1.
(10) sermon (DIV1)
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6754
It is enough, that we vnderstand, in what meaning wee are the Children of God• because wee are borne of him,
It is enough, that we understand, in what meaning we Are the Children of God• Because we Are born of him,
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(10) sermon (DIV1)
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6755
and yet not his Sonnes by nature.
and yet not his Sons by nature.
cc av xx po31 n2 p-acp n1.
(10) sermon (DIV1)
409
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6756
But is this that, which the holy Ghost intendeth in this place, to signifie, that Christ is autor of regeneration to all them, that beleeue? I suppose this is not all.
But is this that, which the holy Ghost intends in this place, to signify, that christ is author of regeneration to all them, that believe? I suppose this is not all.
cc-acp vbz d d, r-crq dt j n1 vvz p-acp d n1, pc-acp vvi, cst np1 vbz n1 pp-f n1 p-acp d pno32, cst vvb? pns11 vvb d vbz xx d.
(10) sermon (DIV1)
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6757
For it is easie for euery man to discerne, that the Text speaketh of such a being sonnes, as followeth faith, and beleeuing:
For it is easy for every man to discern, that the Text speaks of such a being Sons, as follows faith, and believing:
p-acp pn31 vbz j p-acp d n1 pc-acp vvi, cst dt n1 vvz pp-f d dt vbg n2, c-acp vvz n1, cc vvg:
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6758
whereas the birth, that is mentioned in the verse following, goeth before faith;
whereas the birth, that is mentioned in the verse following, Goes before faith;
cs dt n1, cst vbz vvn p-acp dt n1 vvg, vvz p-acp n1;
(10) sermon (DIV1)
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6759
which is one of those •••ces, that are formed in vs, and brought forth by that •irth.
which is one of those •••ces, that Are formed in us, and brought forth by that •irth.
r-crq vbz pi pp-f d n2, cst vbr vvn p-acp pno12, cc vvd av p-acp d n1.
(10) sermon (DIV1)
410
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6760
This is that, the Apostle saith other where; Ye are ill the Sonnes of God, by faith in Iesus Christ.
This is that, the Apostle Says other where; You Are ill the Sons of God, by faith in Iesus christ.
d vbz d, dt n1 vvz j-jn n1; pn22 vbr j-jn dt n2 pp-f np1, p-acp n1 p-acp np1 np1.
(10) sermon (DIV1)
410
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6761
First wee beleeue, and then by beleeuing we are the sonnes of God; This is as it were the second birth:
First we believe, and then by believing we Are the Sons of God; This is as it were the second birth:
ord pns12 vvb, cc av p-acp vvg pns12 vbr dt n2 pp-f np1; d vbz c-acp pn31 vbdr dt ord n1:
(10) sermon (DIV1)
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6762
the first is that, which necessarily must bee had, before a man can haue any •pirituall life in him.
the First is that, which necessarily must be had, before a man can have any •pirituall life in him.
dt ord vbz d, r-crq av-j vmb vbi vhn, p-acp dt n1 vmb vhi d j n1 p-acp pno31.
(10) sermon (DIV1)
410
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6763
For as our Sauiour tells Nicodemus, That which is borne of flesh, is flesh: and that, that is borne of the spirit, is spirit.
For as our Saviour tells Nicodemus, That which is born of Flesh, is Flesh: and that, that is born of the Spirit, is Spirit.
p-acp p-acp po12 n1 vvz np1, cst r-crq vbz vvn pp-f n1, vbz n1: cc cst, cst vbz vvn pp-f dt n1, vbz n1.
(10) sermon (DIV1)
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6764
No man can possibly haue •aith, of the flesh: but the spirit must beget a faithfull man.
No man can possibly have •aith, of the Flesh: but the Spirit must beget a faithful man.
dx n1 vmb av-j vhi n1, pp-f dt n1: cc-acp dt n1 vmb vvi dt j n1.
(10) sermon (DIV1)
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6765
There is no remedy then, but wee must seeke for •ome other being sonnes, or, that I may speake more •hortly, Sonne-ship.
There is no remedy then, but we must seek for •ome other being Sons, or, that I may speak more •hortly, Sonship.
pc-acp vbz dx n1 av, cc-acp pns12 vmb vvi p-acp n1-an j-jn vbg n2, cc, cst pns11 vmb vvi av-dc av-j, n1.
(10) sermon (DIV1)
410
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6766
Giue mee leaue to vse the worde, because it is fit, though somwhat harsh, till it be worne smooth with often vsing.
Give me leave to use the word, Because it is fit, though somewhat harsh, till it be worn smooth with often using.
vvb pno11 n1 pc-acp vvi dt n1, c-acp pn31 vbz j, cs av j, c-acp pn31 vbb vvn j p-acp av vvg.
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Where shall wee finde that Sonne-ship, wee inquire for? Let vs examine what, and how many kindes of Sonnes, wee know amongst men;
Where shall we find that Sonship, we inquire for? Let us examine what, and how many Kinds of Sons, we know among men;
q-crq vmb pns12 vvi d n1, pns12 vvb p-acp? vvb pno12 vvi r-crq, cc c-crq d n2 pp-f n2, pns12 vvb p-acp n2;
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not speaking of these, which are made sonnes by alliance: who is ignorant, that there are two kindes of Sonnes;
not speaking of these, which Are made Sons by alliance: who is ignorant, that there Are two Kinds of Sons;
xx vvg pp-f d, r-crq vbr vvn n2 p-acp n1: r-crq vbz j, cst a-acp vbr crd n2 pp-f n2;
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by nature, and by adoption? The one is borne, the other is chosen a Sonne.
by nature, and by adoption? The one is born, the other is chosen a Son.
p-acp n1, cc p-acp n1? dt pi vbz vvn, dt n-jn vbz vvn dt n1.
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The former kinde is so well knowne, that it were idle to say any thing of it.
The former kind is so well known, that it were idle to say any thing of it.
dt j n1 vbz av av vvn, cst pn31 vbdr j pc-acp vvi d n1 pp-f pn31.
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Of the later we haue small knowledge amongst vs by experience, saue only in them, who by their last Will,
Of the later we have small knowledge among us by experience, save only in them, who by their last Will,
pp-f dt jc pns12 vhi j n1 p-acp pno12 p-acp n1, vvb av-j p-acp pno32, r-crq p-acp po32 ord n1,
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and Testament, make them their Heyres, that haue no interest to their estate, but onely by the fauour, and appointment of the Testator.
and Testament, make them their Heirs, that have no Interest to their estate, but only by the favour, and appointment of the Testator.
cc n1, vvb pno32 po32 n2, cst vhb dx n1 p-acp po32 n1, cc-acp av-j p-acp dt n1, cc n1 pp-f dt n1.
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Among the old Romans, it was very ordinary: as their histories, & lawes in that case prouided, euidently, & plētifully shew.
Among the old Romans, it was very ordinary: as their histories, & laws in that case provided, evidently, & plentifully show.
p-acp dt j np1, pn31 vbds av j: c-acp po32 n2, cc n2 p-acp d n1 vvn, av-j, cc av-j vvi.
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The scripture affords vs few or none examples of this kinde.
The scripture affords us few or none Examples of this kind.
dt n1 vvz pno12 d cc pix n2 pp-f d n1.
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Wee haue a shadow of it in the course, that Iacob tooke with Iosephs two sonnes, Manasses, & Ephraim. They were indeede his grand children, or nephewes by nature.
we have a shadow of it in the course, that Iacob took with Joseph's two Sons, Manasses, & Ephraim. They were indeed his grand children, or nephews by nature.
pns12 vhb dt n1 pp-f pn31 p-acp dt n1, cst np1 vvd p-acp np1 crd n2, np1, cc np1. pns32 vbdr av po31 j n2, cc n2 p-acp n1.
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But by fauour hee made thē equall to the rest of his sons, their vncles; so that they make two of the 12. Tribes.
But by favour he made them equal to the rest of his Sons, their uncle's; so that they make two of the 12. Tribes.
p-acp p-acp n1 pns31 vvd pno32 vvi p-acp dt n1 pp-f po31 n2, po32 ng1; av cst pns32 vvb crd pp-f dt crd n2.
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Let my name (saith Iacob) be named vpon them; Let my name (Says Iacob) be nam upon them;
vvb po11 n1 (vvz np1) vbb vvn p-acp pno32;
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that is, Let them be accounted my sonnes, as if they had bin begotten of my body.
that is, Let them be accounted my Sons, as if they had been begotten of my body.
cst vbz, vvb pno32 vbi vvn po11 n2, c-acp cs pns32 vhd vbn vvn pp-f po11 n1.
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The like may be said of Moses and Esther: who were, after a sort, the adopted Children of Pharaohs daughter,
The like may be said of Moses and Esther: who were, After a sort, the adopted Children of Pharaohs daughter,
dt j vmb vbi vvn pp-f np1 cc np1: r-crq vbdr, p-acp dt n1, dt j-vvn n2 pp-f np1 n1,
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and Mordecai. Of him the Text saith, that his mother after shee had weaned him, brought him to Pharaohs daughter, and he was as her Sonne.
and Mordecai. Of him the Text Says, that his mother After she had weaned him, brought him to Pharaohs daughter, and he was as her Son.
cc np1. pp-f pno31 dt n1 vvz, cst po31 n1 c-acp pns31 vhd vvn pno31, vvd pno31 p-acp np1 n1, cc pns31 vbds p-acp po31 n1.
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Which is farder proued by the Epistle to the Hebrewes;
Which is farther proved by the Epistle to the Hebrews;
r-crq vbz jc vvn p-acp dt n1 p-acp dt njpg2;
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that he refused to be called the sonne of Pharaohs daughter, Of her it is recorded in the history, that after the death of her father, that he refused to be called the son of Pharaohs daughter, Of her it is recorded in the history, that After the death of her father,
cst pns31 vvd pc-acp vbi vvn dt n1 pp-f np1 n1, pp-f pno31 pn31 vbz vvn p-acp dt n1, cst p-acp dt n1 pp-f po31 n1,
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and her mother, Mordecai, who was her cosin Germane, tooke her for his owne daughter. and her mother, Mordecai, who was her Cousin Germane, took her for his own daughter.
cc po31 n1, np1, r-crq vbds po31 n1 j, vvd pno31 p-acp po31 d n1.
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By this Son-ship, the partie thus adopted obtaines a title and interest to the estate of him, that hath adopted him;
By this Sonship, the party thus adopted obtains a title and Interest to the estate of him, that hath adopted him;
p-acp d n1, dt n1 av vvn vvz dt n1 cc n1 p-acp dt n1 pp-f pno31, cst vhz vvn pno31;
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as if hee were his naturall child. Of this sonne-ship by Adoption from God, there are two kindes in the scripture;
as if he were his natural child. Of this sonship by Adoption from God, there Are two Kinds in the scripture;
c-acp cs pns31 vbdr po31 j n1. pp-f d n1 p-acp n1 p-acp np1, pc-acp vbr crd n2 p-acp dt n1;
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the one a figure, and resemblance of the other.
the one a figure, and resemblance of the other.
dt pi dt n1, cc n1 pp-f dt j-jn.
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When the Lord sent Moses to Pharaoh, for the deliuerance of the children of Israell, hee gaue him this instruction,
When the Lord sent Moses to Pharaoh, for the deliverance of the children of Israel, he gave him this instruction,
c-crq dt n1 vvd np1 p-acp np1, p-acp dt n1 pp-f dt n2 pp-f np1, pns31 vvd pno31 d n1,
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for the discharge of his Embassage;
for the discharge of his Embassy;
p-acp dt n1 pp-f po31 n1;
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Thou shall say to Pharaoh, Thus sayth the Lord, Israell is my sonne, my first borne. Thou shall say to Pharaoh, Thus say the Lord, Israel is my son, my First born.
pns21 vmb vvi p-acp np1, av vvz dt n1, np1 vbz po11 n1, po11 ord vvn.
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Would you know what sonneship this was? The Apostle wil resolue you;
Would you know what sonship this was? The Apostle will resolve you;
vmd pn22 vvi r-crq n1 d vbds? dt n1 vmb vvi pn22;
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where speaking of the prerogatiue, that God vouchsaf't the Iewes, he reckens among other blessings, the Adoption: what was that else,
where speaking of the prerogative, that God vouchsafed the Iewes, he reckons among other blessings, the Adoption: what was that Else,
c-crq vvg pp-f dt n1, cst np1 vvd dt np2, pns31 vvz p-acp j-jn n2, dt n1: r-crq vbds cst av,
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but a choosing of that people, out of all the nations in the world, to be his peculiar, vnder his protection? The Lord (sayth Moses) set his delight in thy fathers, to loue them,
but a choosing of that people, out of all the Nations in the world, to be his peculiar, under his protection? The Lord (say Moses) Set his delight in thy Father's, to love them,
cc-acp dt n-vvg pp-f d n1, av pp-f d dt n2 p-acp dt n1, pc-acp vbi po31 j, p-acp po31 n1? dt n1 (vvz np1) vvd po31 n1 p-acp po21 n2, pc-acp vvi pno32,
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and did choose their seede after them, euen you aboue all people. Therefore did hee bestow vpon them the Land of Canaan, a land especially furnisht by him, with the blessings of this present life, Flowing with milke, and honey. and did choose their seed After them, even you above all people. Therefore did he bestow upon them the Land of Canaan, a land especially furnished by him, with the blessings of this present life, Flowing with milk, and honey.
cc vdd vvi po32 n1 p-acp pno32, av pn22 p-acp d n1. av vdd pns31 vvi p-acp pno32 dt n1 pp-f np1, dt n1 av-j vvn p-acp pno31, p-acp dt n2 pp-f d j n1, vvg p-acp n1, cc n1.
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Glorious was this estate of theirs, their adoption full of fauour, to the enuie of all the world, & their owne happy securitie.
Glorious was this estate of theirs, their adoption full of favour, to the envy of all the world, & their own happy security.
j vbds d n1 pp-f png32, po32 n1 j pp-f n1, p-acp dt n1 pp-f d dt n1, cc po32 d j n1.
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But as glorious, and bountifull as it was, it was for all that but a shadow of the spirituall sonneship.
But as glorious, and bountiful as it was, it was for all that but a shadow of the spiritual sonship.
cc-acp c-acp j, cc j c-acp pn31 vbds, pn31 vbds p-acp d cst p-acp dt n1 pp-f dt j n1.
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There is another manner of Adoption mentioned in the new Testament, and imparted to them, that beleeue in Iesus Christ, When the fulnesse of time was come (sayth Saint Paule) God sent foorth his sonne, made of a woman, made vnder the law, That hee might redeeme them, which were vnder the law, that wee might receiue the adoption of sonnes.
There is Another manner of Adoption mentioned in the new Testament, and imparted to them, that believe in Iesus christ, When the fullness of time was come (say Saint Paul) God sent forth his son, made of a woman, made under the law, That he might Redeem them, which were under the law, that we might receive the adoption of Sons.
pc-acp vbz j-jn n1 pp-f n1 vvn p-acp dt j n1, cc vvd p-acp pno32, cst vvb p-acp np1 np1, c-crq dt n1 pp-f n1 vbds vvn (vvz n1 np1) np1 vvd av po31 n1, vvn pp-f dt n1, vvn p-acp dt n1, cst pns31 vmd vvi pno32, r-crq vbdr p-acp dt n1, cst pns12 vmd vvi dt n1 pp-f n2.
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According as he had predestinated v• (saith the same Apostle) to be adopted through Iesus Christ. According as he had predestinated v• (Says the same Apostle) to be adopted through Iesus christ.
vvg a-acp pns31 vhd vvn n1 (vvz dt d np1) pc-acp vbi vvn p-acp np1 np1.
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To vs thus adopted, he giues the spirit of adoption, whereby wee cry Abba father. This is the sonneship, the Euangelist speakes of in this place:
To us thus adopted, he gives the Spirit of adoption, whereby we cry Abba father. This is the sonship, the Evangelist speaks of in this place:
p-acp pno12 av j-vvn, pns31 vvz dt n1 pp-f n1, c-crq pns12 vvb np1 n1. d vbz dt n1, dt np1 vvz pp-f p-acp d n1:
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This is that spirituall Adoption, by which wee are truely made the sonnes of God.
This is that spiritual Adoption, by which we Are truly made the Sons of God.
d vbz d j n1, p-acp r-crq pns12 vbr av-j vvn dt n2 pp-f np1.
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I shall not need, to adde any farther proof of the matter, because it hath appeared already, that none of the other Sonneships can agree with that, which is here auouched.
I shall not need, to add any farther proof of the matter, Because it hath appeared already, that none of the other Sonneships can agree with that, which is Here avouched.
pns11 vmb xx vvi, pc-acp vvi d jc n1 pp-f dt n1, c-acp pn31 vhz vvn av, cst pix pp-f dt j-jn n2 vmb vvi p-acp d, r-crq vbz av vvn.
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For to none of them is beleeuing required, especially beleeuing in Iesus Christ, but to this only.
For to none of them is believing required, especially believing in Iesus christ, but to this only.
p-acp p-acp pix pp-f pno32 vbz vvg vvn, av-j vvg p-acp np1 np1, cc-acp p-acp d av-j.
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To that Sonneship, which is by creatiō, it is neither lookt for, nor possible, that wee should bring faith.
To that Sonship, which is by creation, it is neither looked for, nor possible, that we should bring faith.
p-acp d n1, r-crq vbz p-acp n1, pn31 vbz av-dx vvn p-acp, ccx j, cst pns12 vmd vvi n1.
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For wee must needes be e•e wee can beleeue: and our very being, is our being sonnes.
For we must needs be e•e we can believe: and our very being, is our being Sons.
c-acp pns12 vmb av vbi vvn pns12 vmb vvi: cc po12 j vbg, vbz po12 vbg n2.
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So the Iewes, vpon that promise of God to their father Abraham, were borne, not made sonnes;
So the Iewes, upon that promise of God to their father Abraham, were born, not made Sons;
np1 dt np2, p-acp d n1 pp-f np1 p-acp po32 n1 np1, vbdr vvn, xx vvn n2;
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their Adoption consisted not in the seuerall choyse of particular men, but in separating the seede of Abraham, Isaac, and Iacob, from all families,
their Adoption consisted not in the several choice of particular men, but in separating the seed of Abraham, Isaac, and Iacob, from all families,
po32 n1 vvd xx p-acp dt j n1 pp-f j n2, cc-acp p-acp n-vvg dt n1 pp-f np1, np1, cc np1, p-acp d n2,
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and nations in the world whatsoeuer. Neither is our spirituall sonneship of the former kinde attained to by faith;
and Nations in the world whatsoever. Neither is our spiritual sonship of the former kind attained to by faith;
cc n2 p-acp dt n1 r-crq. av-d vbz po12 j n1 pp-f dt j n1 vvn p-acp p-acp n1;
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but by it we are made faithfull. Therefore to be sonnes, is to be adopted by God for his children in Christ.
but by it we Are made faithful. Therefore to be Sons, is to be adopted by God for his children in christ.
cc-acp p-acp pn31 pns12 vbr vvn j. av pc-acp vbi n2, vbz pc-acp vbi vvn p-acp np1 p-acp po31 n2 p-acp np1.
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I will make bolde (with your good liking, I doubt not) to declare the point more fully,
I will make bold (with your good liking, I doubt not) to declare the point more Fully,
pns11 vmb vvi j (p-acp po22 j n-vvg, pns11 vvb xx) pc-acp vvi dt n1 av-dc av-j,
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and plainely, by the opening of these two things; what adoption is;
and plainly, by the opening of these two things; what adoption is;
cc av-j, p-acp dt n-vvg pp-f d crd n2; r-crq n1 vbz;
(10) sermon (DIV1)
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how God hath adopted vs. Adoption, if wee consider the word, for the nature of it, is nothing else,
how God hath adopted us Adoption, if we Consider the word, for the nature of it, is nothing Else,
c-crq np1 vhz vvn pno12 n1, cs pns12 vvb dt n1, p-acp dt n1 pp-f pn31, vbz pix av,
(10) sermon (DIV1)
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6811
but choosing to a mans selfe, whatsoeuer it bee, that is chosen.
but choosing to a men self, whatsoever it be, that is chosen.
cc-acp vvg p-acp dt ng1 n1, r-crq pn31 vbi, cst vbz vvn.
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6812
From this generall signification, the word is applyed, to note that particular choyse of sonnes or children.
From this general signification, the word is applied, to note that particular choice of Sons or children.
p-acp d j n1, dt n1 vbz vvd, pc-acp vvi d j n1 pp-f n2 cc n2.
(10) sermon (DIV1)
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6813
The Greek expresseth the particular, and signifieth an appointing of children.
The Greek Expresses the particular, and signifies an appointing of children.
dt jp vvz dt j, cc vvz dt vvg pp-f n2.
(10) sermon (DIV1)
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6814
The word being vnderstood, it is no hard matter to knowe the nature of the thing it selfe;
The word being understood, it is no hard matter to know the nature of the thing it self;
dt n1 vbg vvn, pn31 vbz dx j n1 pc-acp vvi dt n1 pp-f dt n1 pn31 n1;
(10) sermon (DIV1)
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which (not to stand vpon any curious definition) is a choosing, or taking of them for our Children, which by nature, are not ours.
which (not to stand upon any curious definition) is a choosing, or taking of them for our Children, which by nature, Are not ours.
q-crq (xx pc-acp vvi p-acp d j n1) vbz dt vvg, cc vvg pp-f pno32 p-acp po12 n2, r-crq p-acp n1, vbr xx png12.
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6816
So (as wee heard) Iacob made choise of Iosephs sons, Ephraim, and Manasses. Pharaohs daughter tooke the childe of an Hebrew, whome shee knew not.
So (as we herd) Iacob made choice of Joseph's Sons, Ephraim, and Manasses. Pharaohs daughter took the child of an Hebrew, whom she knew not.
av (c-acp pns12 vvd) np1 vvn n1 pp-f np1 n2, np1, cc np1. np1 n1 vvd dt n1 pp-f dt njp, r-crq pns31 vvd xx.
(10) sermon (DIV1)
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6817
Mordicai chose Esther, his Vncles daughter, to bee his childe. Let vs apply this to our owne Adoption.Mordecai chosen Esther, his Uncle's daughter, to be his child. Let us apply this to our own Adoption.
np1 vvd np1, po31 ng1 n1, pc-acp vbi po31 n1. vvb pno12 vvi d p-acp po12 d n1.
(10) sermon (DIV1)
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6818
The father, that adopteth is God: the childrē to be adopted, are men and women.
The father, that adopteth is God: the children to be adopted, Are men and women.
dt n1, cst vvz vbz n1: dt n2 pc-acp vbi vvn, vbr n2 cc n2.
(10) sermon (DIV1)
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6819
If they must become the children of God by Adoption, it is cleer, they are none of his by nature.
If they must become the children of God by Adoption, it is clear, they Are none of his by nature.
cs pns32 vmb vvi dt n2 pp-f np1 p-acp n1, pn31 vbz j, pns32 vbr pix pp-f po31 p-acp n1.
(10) sermon (DIV1)
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6820
Whose then? I am a shamed and affraide to vtter it.
Whose then? I am a shamed and afraid to utter it.
rg-crq av? pns11 vbm dt j-vvn cc j pc-acp vvi pn31.
(10) sermon (DIV1)
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6821
Our Lord himselfe hath told vs discouering the naturall estate of all men, in describing the Iewes.
Our Lord himself hath told us discovering the natural estate of all men, in describing the Iewes.
po12 n1 px31 vhz vvn pno12 vvg dt j n1 pp-f d n2, p-acp vvg dt np2.
(10) sermon (DIV1)
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6822
Wee are not borne of fornicatiō (say they to our sauiour) We haue one father which is God. we Are not born of fornication (say they to our Saviour) We have one father which is God.
pns12 vbr xx vvn pp-f n1 (vvb pns32 p-acp po12 n1) pns12 vhb crd n1 r-crq vbz np1.
(10) sermon (DIV1)
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6823
But what doth he answere them? Ye are of your father, the Deuill.
But what does he answer them? You Are of your father, the devil.
cc-acp q-crq vdz pns31 vvi pno32? pn22 vbr pp-f po22 n1, dt n1.
(10) sermon (DIV1)
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6824
If the Iewes, Gods owne children, after an especiall manner, yea his first borne, were notwithstanding the children of the Diuell;
If the Iewes, God's own children, After an especial manner, yea his First born, were notwithstanding the children of the devil;
cs dt np2, npg1 d n2, p-acp dt j n1, uh po31 ord vvn, vbdr a-acp dt n2 pp-f dt n1;
(10) sermon (DIV1)
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6825
surely no man in his naturall estate, can be the childe of God. They had the Adoption, they had the Couenant.
surely no man in his natural estate, can be the child of God. They had the Adoption, they had the Covenant.
av-j dx n1 p-acp po31 j n1, vmb vbi dt n1 pp-f np1. pns32 vhd dt n1, pns32 vhd dt n1.
(10) sermon (DIV1)
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6826
Other people had nothing affoorded them by God, but those generall helpes, which are common to all by nature.
Other people had nothing afforded them by God, but those general helps, which Are Common to all by nature.
j-jn n1 vhd pix vvn pno32 p-acp np1, cc-acp d j n2, r-crq vbr j p-acp d p-acp n1.
(10) sermon (DIV1)
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6827
What becomes of these children of the Diuell? As many of them, as beleeue in Christ, are by Adoption, made the sons of God.
What becomes of these children of the devil? As many of them, as believe in christ, Are by Adoption, made the Sons of God.
q-crq vvz pp-f d n2 pp-f dt n1? p-acp d pp-f pno32, c-acp vvb p-acp np1, vbr p-acp n1, vvd dt n2 pp-f np1.
(10) sermon (DIV1)
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6828
Being sons, they haue withal conuaied vnto them, not onely an interest, and claime to their fathers estate, be it neuer so great,
Being Sons, they have withal conveyed unto them, not only an Interest, and claim to their Father's estate, be it never so great,
vbg n2, pns32 vhb av vvn p-acp pno32, xx av-j dt n1, cc vvi p-acp po32 ng1 n1, vbb pn31 av-x av j,
(10) sermon (DIV1)
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6829
but also the inheritance of heauen. If we be children, we are also heyres.
but also the inheritance of heaven. If we be children, we Are also Heirs.
cc-acp av dt n1 pp-f n1. cs pns12 vbb n2, pns12 vbr av n2.
(10) sermon (DIV1)
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6830
This passeth the ordinarie course of Adoption. A man may adopt many sonnes, and yet not make them all heyres.
This passes the ordinary course of Adoption. A man may adopt many Sons, and yet not make them all Heirs.
d vvz dt j n1 pp-f n1. dt n1 vmb vvi d n2, cc av xx vvi pno32 d n2.
(10) sermon (DIV1)
413
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6831
I doe but name these things now.
I do but name these things now.
pns11 vdb p-acp vvi d n2 av.
(10) sermon (DIV1)
413
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6832
They shall be amplified, if it please God, in the next point, where the Prerogatiue must be declared.
They shall be amplified, if it please God, in the next point, where the Prerogative must be declared.
pns32 vmb vbi vvn, cs pn31 vvb np1, p-acp dt ord n1, c-crq dt n1 vmb vbi vvn.
(10) sermon (DIV1)
413
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6833
In the meane while, let vs go forward to shew, How we are adopted.
In the mean while, let us go forward to show, How we Are adopted.
p-acp dt j n1, vvb pno12 vvi av-j pc-acp vvi, c-crq pns12 vbr vvn.
(10) sermon (DIV1)
413
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6834
There are two things, that offer themselues to be considered in respect of the party that adopteth;
There Are two things, that offer themselves to be considered in respect of the party that adopteth;
pc-acp vbr crd n2, cst vvb px32 pc-acp vbi vvn p-acp n1 pp-f dt n1 cst vvz;
(10) sermon (DIV1)
414
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6835
The generall motiues, why he will adopt: The particular reason, why he will make choise of this, or that person.
The general motives, why he will adopt: The particular reason, why he will make choice of this, or that person.
dt j n2, c-crq pns31 vmb vvi: dt j n1, c-crq pns31 vmb vvi n1 pp-f d, cc d n1.
(10) sermon (DIV1)
414
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6836
The generall motiues are ordinarily two: either simply default of naturall issue; or, at the least, want of such children as are fit for such an estate, or inheritance.
The general motives Are ordinarily two: either simply default of natural issue; or, At the least, want of such children as Are fit for such an estate, or inheritance.
dt j n2 vbr av-j crd: av-d av-j n1 pp-f j n1; cc, p-acp dt ds, n1 pp-f d n2 c-acp vbr j p-acp d dt n1, cc n1.
(10) sermon (DIV1)
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6837
I confesse it was otherwise with Iacob, who had sonnes enouw of his own body.
I confess it was otherwise with Iacob, who had Sons enouw of his own body.
pns11 vvb pn31 vbds av p-acp np1, r-crq vhd n2 av-d pp-f po31 d n1.
(10) sermon (DIV1)
414
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6838
The case was extraordinarie, & hee directed by the spirit of prophecie, to make choise of them to that dignity.
The case was extraordinary, & he directed by the Spirit of prophecy, to make choice of them to that dignity.
dt n1 vbds j, cc pns31 vvd p-acp dt n1 pp-f n1, pc-acp vvi n1 pp-f pno32 p-acp d n1.
(10) sermon (DIV1)
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6839
But (ordinarily) the motiues are such, as I named;
But (ordinarily) the motives Are such, as I nam;
cc-acp (av-j) dt n2 vbr d, c-acp pns11 vvd;
(10) sermon (DIV1)
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6840
and, in likelihood, were the same, or one of thē, in Pharaohs daughter, & Mordecat. What place had they, in our adoption by God? Certainly none at all:
and, in likelihood, were the same, or one of them, in Pharaohs daughter, & Mordecai. What place had they, in our adoption by God? Certainly none At all:
cc, p-acp n1, vbdr dt d, cc crd pp-f pno32, p-acp np1 n1, cc n1. q-crq n1 vhd pns32, p-acp po12 n1 p-acp np1? av-j pi p-acp d:
(10) sermon (DIV1)
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6841
Touching the former, which is the more cōmon of the two; was God without issue? If he had bin;
Touching the former, which is the more Common of the two; was God without issue? If he had been;
vvg dt j, r-crq vbz dt av-dc j pp-f dt crd; vbds np1 p-acp n1? cs pns31 vhd vbn;
(10) sermon (DIV1)
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6842
seeing himselfe is eternall, as with out beginning, so without end, he needed not feare the decay of his house,
seeing himself is Eternal, as with out beginning, so without end, he needed not Fear the decay of his house,
vvg px31 vbz j, c-acp p-acp av vvg, av p-acp n1, pns31 vvd xx vvi dt n1 pp-f po31 n1,
(10) sermon (DIV1)
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6843
for want of Posteritie to succeede him. Dauid was to be gathered to his fathers:
for want of Posterity to succeed him. David was to be gathered to his Father's:
p-acp n1 pp-f n1 pc-acp vvi pno31. np1 vbds pc-acp vbi vvn p-acp po31 n2:
(10) sermon (DIV1)
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6844
& therefore it was a singular fauour to him, that he should haue children, to sit vpō his throne after him. But he, that neuer dyeth;
& Therefore it was a singular favour to him, that he should have children, to fit upon his throne After him. But he, that never Dies;
cc av pn31 vbds dt j n1 p-acp pno31, cst pns31 vmd vhi n2, pc-acp vvi p-acp po31 n1 p-acp pno31. p-acp pns31, cst av-x vvz;
(10) sermon (DIV1)
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6845
neuer groweth weake, or weary, hath no neede of a successor, or assistant in his kingdome. But he had issue;
never grows weak, or weary, hath no need of a successor, or assistant in his Kingdom. But he had issue;
av vvz j, cc j, vhz dx n1 pp-f dt n1, cc n1 p-acp po31 n1. p-acp pns31 vhd n1;
(10) sermon (DIV1)
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6846
euen a sonne, the brightness of the glory, & the ingrauen forme of the fathers person.
even a son, the brightness of the glory, & the engraved Form of the Father's person.
av dt n1, dt n1 pp-f dt n1, cc dt vvn n1 pp-f dt ng1 n1.
(10) sermon (DIV1)
414
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6847
Milk is not so like to milke, as that son is to that father, being in nature all one with him;
Milk is not so like to milk, as that son is to that father, being in nature all one with him;
n1 vbz xx av av-j p-acp n1, c-acp cst n1 vbz pc-acp d n1, vbg p-acp n1 d pi p-acp pno31;
(10) sermon (DIV1)
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6848
differing in nothing, but that the one is the father & not the sonne, the other the sonne, & not the Father.
differing in nothing, but that the one is the father & not the son, the other the son, & not the Father.
vvg p-acp pix, cc-acp cst dt pi vbz dt n1 cc xx dt n1, dt j-jn dt n1, cc xx dt n1.
(10) sermon (DIV1)
414
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6849
But perhaps he might be vnfit for the managing of such an estate, & succession to such a father. Go to:
But perhaps he might be unfit for the managing of such an estate, & succession to such a father. Go to:
p-acp av pns31 vmd vbi j p-acp dt n-vvg pp-f d dt n1, cc n1 p-acp d dt n1. vvb p-acp:
(10) sermon (DIV1)
414
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6850
let vs, for the better setting out of these points imagin a succession, & conceiue of God,
let us, for the better setting out of these points imagine a succession, & conceive of God,
vvb pno12, c-acp dt jc n-vvg av pp-f d n2 vvb dt n1, cc vvi pp-f np1,
(10) sermon (DIV1)
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6851
for a while, as of a mā.
for a while, as of a man.
p-acp dt n1, c-acp pp-f dt n1.
(10) sermon (DIV1)
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6852
The vnfitnes in a son for succession, is either from the weaknes of his body, that he is not likely to leaue issue behind him,
The unfitness in a son for succession, is either from the weakness of his body, that he is not likely to leave issue behind him,
dt n1 p-acp dt n1 p-acp n1, vbz av-d p-acp dt n1 pp-f po31 n1, cst pns31 vbz xx j pc-acp vvi n1 p-acp pno31,
(10) sermon (DIV1)
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6853
or for the badness of his cariage, want of capacitie, dissoluteness in gouernment, or some such matter.
or for the badness of his carriage, want of capacity, dissoluteness in government, or Some such matter.
cc p-acp dt n1 pp-f po31 n1, n1 pp-f n1, n1 p-acp n1, cc d d n1.
(10) sermon (DIV1)
414
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6854
This son of God (that I may not dwell too lōg vpon this point,
This son of God (that I may not dwell too long upon this point,
d n1 pp-f np1 (cst pns11 vmb xx vvi av av-j p-acp d n1,
(10) sermon (DIV1)
414
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6855
nor speak any thing with out due reuernce of his maiesty) was euery way so qualified,
nor speak any thing with out due reuernce of his majesty) was every Way so qualified,
ccx vvi d n1 p-acp av j-jn n1 pp-f po31 n1) vbds d n1 av vvn,
(10) sermon (DIV1)
414
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6856
& fitted to his fathers minde, that it was impossible, I will not say that any adopted sonne should come neere him,
& fitted to his Father's mind, that it was impossible, I will not say that any adopted son should come near him,
cc vvn p-acp po31 ng1 n1, cst pn31 vbds j, pns11 vmb xx vvi cst d j-vvn n1 vmd vvi av-j pno31,
(10) sermon (DIV1)
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6857
but that greater fitnes could be desired, or imagined.
but that greater fitness could be desired, or imagined.
cc-acp cst jc n1 vmd vbi vvn, cc vvd.
(10) sermon (DIV1)
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6858
This is my beloued sonne (saith the father of him) in whom I am well pleased. This is my Beloved son (Says the father of him) in whom I am well pleased.
d vbz po11 j-vvn n1 (vvz dt n1 pp-f pno31) p-acp ro-crq pns11 vbm av vvn.
(10) sermon (DIV1)
414
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6859
And he repeats that testimony, the second time, at his transfiguration.
And he repeats that testimony, the second time, At his transfiguration.
cc pns31 vvz d n1, dt ord n1, p-acp po31 n1.
(10) sermon (DIV1)
414
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6860
It was not for neede then, as it is with men, that the Lord vouchfaf't to thinke vpon adopting of sonnes.
It was not for need then, as it is with men, that the Lord vouchfafed to think upon adopting of Sons.
pn31 vbds xx p-acp n1 av, c-acp pn31 vbz p-acp n2, cst dt n1 vvd pc-acp vvi p-acp vvg pp-f n2.
(10) sermon (DIV1)
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6861
But admit the case had so stood with him, that it had bin requisite for him, to make him sonnes, by Adoption. What is vsually the reason of mens particular choyse? Is it not an affection,
But admit the case had so stood with him, that it had been requisite for him, to make him Sons, by Adoption. What is usually the reason of men's particular choice? Is it not an affection,
p-acp vvi dt n1 vhd av vvn p-acp pno31, cst pn31 vhd vbn j p-acp pno31, pc-acp vvi pno31 n2, p-acp n1. q-crq vbz av-j dt n1 pp-f ng2 j n1? vbz pn31 xx dt n1,
(10) sermon (DIV1)
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6862
or liking, that the partie hath to some one, rather then to another? There may (sometimes) be some other respects;
or liking, that the party hath to Some one, rather then to Another? There may (sometime) be Some other respects;
cc vvg, cst dt n1 vhz p-acp d crd, av-c cs p-acp j-jn? pc-acp vmb (av) vbb d j-jn n2;
(10) sermon (DIV1)
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6863
but this is the commonest and best, setting that of kinred aside. Consider a little the dealing of our God, in this behalfe.
but this is the Commonest and best, setting that of kindred aside. Consider a little the dealing of our God, in this behalf.
cc-acp d vbz dt js cc js, vvg cst pp-f n1 av. np1 dt j dt n-vvg pp-f po12 n1, p-acp d n1.
(10) sermon (DIV1)
415
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6864
Must he choose som creatures to be his sonnes, and ioynt heires with his owne naturall son? He hath thowsands,
Must he choose Some creatures to be his Sons, and joint Heirs with his own natural son? He hath thowsands,
vmb pns31 vvi d n2 pc-acp vbi po31 n2, cc j n2 p-acp po31 d j n1? pns31 vhz crd,
(10) sermon (DIV1)
415
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6865
and ten thowsand thowsands of Angelles round about his throne, Glorious in their nature; Obedient in their seruice; Holy in their desires.
and ten thowsand thowsands of Angels round about his throne, Glorious in their nature; Obedient in their service; Holy in their Desires.
cc crd crd crd pp-f n2 av-j p-acp po31 n1, j p-acp po32 n1; j p-acp po32 n1; j p-acp po32 n2.
(10) sermon (DIV1)
415
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6866
Neuer a one of these is chosen to this fauour of Adoption. It may be, the Lord intendes to shew the riches of his mercy, by extending compassion to thē, that are in miserie.
Never a one of these is chosen to this favour of Adoption. It may be, the Lord intends to show the riches of his mercy, by extending compassion to them, that Are in misery.
av-x dt crd pp-f d vbz vvn p-acp d n1 pp-f n1. pn31 vmb vbi, dt n1 vvz pc-acp vvi dt n2 pp-f po31 n1, p-acp vvg n1 p-acp pno32, cst vbr p-acp n1.
(10) sermon (DIV1)
415
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6867
Behold the Angels, that ly in darkenes, reserued to the iudgement of the last day.
Behold the Angels, that lie in darkness, reserved to the judgement of the last day.
vvb dt n2, cst vvb p-acp n1, vvn p-acp dt n1 pp-f dt ord n1.
(10) sermon (DIV1)
415
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6868
Is there any mans estate more desperate? Haue any creatures greater need of succor? Can there be more pitty shewed to any? They are left in that damnable estate.
Is there any men estate more desperate? Have any creatures greater need of succour? Can there be more pity showed to any? They Are left in that damnable estate.
vbz pc-acp d ng1 n1 av-dc j? vhb d n2 jc n1 pp-f n1? vmb a-acp vbi dc n1 vvd p-acp d? pns32 vbr vvn p-acp d j n1.
(10) sermon (DIV1)
415
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6869
The Lord turnes his face away from their misery, and casts his eyes of compassion on our wretchednesse.
The Lord turns his face away from their misery, and Cast his eyes of compassion on our wretchedness.
dt n1 vvz po31 n1 av p-acp po32 n1, cc vvz po31 n2 pp-f n1 p-acp po12 n1.
(10) sermon (DIV1)
415
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6870
So makes he difference betwixt men, and Angels. Hee will adopt men, rather thē Angels; because his loue is greater to men, then to Angels.
So makes he difference betwixt men, and Angels. He will adopt men, rather them Angels; Because his love is greater to men, then to Angels.
np1 vvz pns31 n1 p-acp n2, cc n2. pns31 vmb vvi n2, av-c pno32 n2; c-acp po31 n1 vbz jc p-acp n2, av p-acp n2.
(10) sermon (DIV1)
415
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6871
Our Adoption then proceede• no•, for the generall motiues, or the particular respects, from any other spring,
Our Adoption then proceede• no•, for the general motives, or the particular respects, from any other spring,
po12 n1 cs n1 n1, p-acp dt j n2, cc dt j n2, p-acp d j-jn n1,
(10) sermon (DIV1)
415
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6872
then the loue of God, who adopteth vs;
then the love of God, who adopteth us;
cs dt n1 pp-f np1, r-crq vvz pno12;
(10) sermon (DIV1)
415
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6873
making vs, of the sonnes of the Diuell, his owne children, and giuing vs a sound,
making us, of the Sons of the devil, his own children, and giving us a found,
vvg pno12, pp-f dt n2 pp-f dt n1, po31 d n2, cc vvg pno12 dt n1,
(10) sermon (DIV1)
415
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6874
and certaine title thereby, to the inheritance of his glory in heauen. And shall I neede to vse many words, in amplifying so rare a kindnes:
and certain title thereby, to the inheritance of his glory in heaven. And shall I need to use many words, in amplifying so rare a kindness:
cc j n1 av, p-acp dt n1 pp-f po31 n1 p-acp n1. cc vmb pns11 vvi pc-acp vvi d n2, p-acp j-vvg av j dt n1:
(10) sermon (DIV1)
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6875
in setting out so inestimable a benefitte? Small fauours require inlarging; infinite blessings will not admitte it.
in setting out so inestimable a benefit? Small favours require enlarging; infinite blessings will not admit it.
p-acp vvg av av j dt n1? j n2 vvb n-vvg; j n2 vmb xx vvi pn31.
(10) sermon (DIV1)
416
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6876
They by amplification may bee made greater, then they are: these, the more you speake of them, the lesse you make them.
They by amplification may be made greater, then they Are: these, the more you speak of them, the less you make them.
pns32 p-acp n1 vmb vbi vvn jc, cs pns32 vbr: d, dt av-dc pn22 vvb pp-f pno32, dt av-dc pn22 vvb pno32.
(10) sermon (DIV1)
416
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6877
For what is it, but a diminishing of that, which is infinite, to attēpt in any kind of manner, I say not to inlarge,
For what is it, but a diminishing of that, which is infinite, to attempt in any kind of manner, I say not to enlarge,
p-acp r-crq vbz pn31, cc-acp dt n-vvg pp-f d, r-crq vbz j, pc-acp vvi p-acp d n1 pp-f n1, pns11 vvb xx pc-acp vvi,
(10) sermon (DIV1)
416
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6878
but euen to expresse it? He, that striues to speake much, and almost makes no ende of commending that, which is excellent, seemes to haue perswaded himselfe,
but even to express it? He, that strives to speak much, and almost makes no end of commending that, which is excellent, seems to have persuaded himself,
cc-acp av pc-acp vvi pn31? pns31, cst vvz pc-acp vvi d, cc av vvz dx n1 pp-f vvg cst, r-crq vbz j, vvz pc-acp vhi vvn px31,
(10) sermon (DIV1)
416
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6879
and to desire, that other men should beleeue, that hee hath spoken all, that can be said in the matter.
and to desire, that other men should believe, that he hath spoken all, that can be said in the matter.
cc pc-acp vvi, cst j-jn n2 vmd vvi, cst pns31 vhz vvn d, cst vmb vbi vvn p-acp dt n1.
(10) sermon (DIV1)
416
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6880
As for me, I professe the contrary;
As for me, I profess the contrary;
p-acp p-acp pno11, pns11 vvb dt j-jn;
(10) sermon (DIV1)
416
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6881
assuring my selfe, and you, that when I haue said all that possibly I can deuise, I shall be as farre from the infinitnesse of the benefit,
assuring my self, and you, that when I have said all that possibly I can devise, I shall be as Far from the infiniteness of the benefit,
vvg po11 n1, cc pn22, cst c-crq pns11 vhb vvn d cst av-j pns11 vmb vvi, pns11 vmb vbi c-acp av-j p-acp dt n1 pp-f dt n1,
(10) sermon (DIV1)
416
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6882
as when I first began to speake of it. Yet may it somewhat helpe our conceyt of the matter;
as when I First began to speak of it. Yet may it somewhat help our conceit of the matter;
c-acp c-crq pns11 ord vvd pc-acp vvi pp-f pn31. av vmb pn31 av vvi po12 n1 pp-f dt n1;
(10) sermon (DIV1)
416
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6883
though it cannot come neere the excellency of the thing. And with this perswasion, let vs a little consider the prerogatiue of this Son-ship.
though it cannot come near the excellency of the thing. And with this persuasion, let us a little Consider the prerogative of this Sonship.
cs pn31 vmbx vvi av-j dt n1 pp-f dt n1. cc p-acp d n1, vvb pno12 dt j vvb dt n1 pp-f d n1.
(10) sermon (DIV1)
416
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6884
There is a great opinion, and not without good cause, of the estate of our first pa••nts, Adam, and Eue, while they were in Paradise, before their fall.
There is a great opinion, and not without good cause, of the estate of our First pa••nts, Adam, and Eve, while they were in Paradise, before their fallen.
pc-acp vbz dt j n1, cc xx p-acp j n1, pp-f dt n1 pp-f po12 ord n2, np1, cc av, cs pns32 vbdr p-acp n1, p-acp po32 n1.
(10) sermon (DIV1)
417
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6885
They had the image of God, wherein they were created, shineing in them, so gloriously, that all the fishes in the sea, the foules in the aire, the beasts in the earth,
They had the image of God, wherein they were created, shining in them, so gloriously, that all the Fish in the sea, the fowls in the air, the beasts in the earth,
pns32 vhd dt n1 pp-f np1, c-crq pns32 vbdr vvn, vvg p-acp pno32, av av-j, cst d dt n2 p-acp dt n1, dt n2 p-acp dt n1, dt n2 p-acp dt n1,
(10) sermon (DIV1)
417
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6886
and euery thing, that moueth, and creepeth on the earth, were subiect, and obedient to them.
and every thing, that moves, and creeps on the earth, were Subject, and obedient to them.
cc d n1, cst vvz, cc vvz p-acp dt n1, vbdr j-jn, cc j p-acp pno32.
(10) sermon (DIV1)
417
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6887
What adoe haue wee, in our estate, as now it standeth, to make, not Beares,
What ado have we, in our estate, as now it Stands, to make, not Bears,
q-crq n1 vhb pns12, p-acp po12 n1, c-acp av pn31 vvz, pc-acp vvi, xx n2,
(10) sermon (DIV1)
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6888
or Lions, but those of whome we haue necessary, and continuall vse, horses, and other cattle, to performe any kind of seruice to vs? The whip, the goad, the wand, the spur, the yoke the bit, all the meanes of terror,
or Lions, but those of whom we have necessary, and continual use, Horses, and other cattle, to perform any kind of service to us? The whip, the goad, the wand, the spur, the yoke the bit, all the means of terror,
cc n2, cc-acp d pp-f r-crq pns12 vhb j, cc j n1, n2, cc j-jn n2, pc-acp vvi d n1 pp-f n1 p-acp pno12? dt n1, dt n1, dt n1, dt n1, dt n1 dt n1, d dt n2 pp-f n1,
(10) sermon (DIV1)
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6889
and extreamity, that wee can possibly deuise, cannot preuaile so much against these tame creatures, as autority, and maiestie, did in them, with those beasts, that are now most fierce, and cruell.
and extremity, that we can possibly devise, cannot prevail so much against these tame creatures, as Authority, and majesty, did in them, with those beasts, that Are now most fierce, and cruel.
cc n1, cst pns12 vmb av-j vvi, vmbx vvi av av-d p-acp d j n2, c-acp n1, cc n1, vdd p-acp pno32, p-acp d n2, cst vbr av av-ds j, cc j.
(10) sermon (DIV1)
417
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6890
The Prophet Dauid, though he were a King of great command, ouer Gods owne free people;
The Prophet David, though he were a King of great command, over God's own free people;
dt n1 np1, c-acp pns31 vbdr dt n1 pp-f j n1, p-acp n2 d j n1;
(10) sermon (DIV1)
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yet when he considered those little poore seruices, which the creatures, in our present estate, such as it is, ordinarily doe vs,
yet when he considered those little poor services, which the creatures, in our present estate, such as it is, ordinarily do us,
av c-crq pns31 vvd d j j n2, r-crq dt n2, p-acp po12 j n1, d c-acp pn31 vbz, av-j vdi pno12,
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and the gouernement, wee haue ouer them, breaks out into an exclamation of wonder:
and the government, we have over them, breaks out into an exclamation of wonder:
cc dt n1, pns12 vhb p-acp pno32, vvz av p-acp dt n1 pp-f n1:
(10) sermon (DIV1)
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What is man (saith he to the Lord) that thou art mindfull of him, What is man (Says he to the Lord) that thou art mindful of him,
r-crq vbz n1 (vvz pns31 p-acp dt n1) d pns21 vb2r j pp-f pno31,
(10) sermon (DIV1)
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and the Sonne of man that thou visitest him! and the Son of man that thou visitest him!
cc dt n1 pp-f n1 cst pns21 js pno31!
(10) sermon (DIV1)
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6895
How would hee haue esteemed Adams rule ouer the creatures, that values our gouernement of them so highly? What should I speake of their familiarity with God, who vouchsaf't himselfe to talke with them, to informe,
How would he have esteemed Adams Rule over the creatures, that value's our government of them so highly? What should I speak of their familiarity with God, who vouchsafed himself to talk with them, to inform,
q-crq vmd pns31 vhb vvn npg1 vvi p-acp dt n2, cst vvz po12 n1 pp-f pno32 av av-j? q-crq vmd pns11 vvi pp-f po32 n1 p-acp np1, r-crq vvd px31 pc-acp vvi p-acp pno32, pc-acp vvi,
(10) sermon (DIV1)
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and direct them? It is recorded, as a singular fauour, and honour, done to Moses, that the Lord spake vnto him face to face,
and Direct them? It is recorded, as a singular favour, and honour, done to Moses, that the Lord spoke unto him face to face,
cc vvi pno32? pn31 vbz vvn, c-acp dt j n1, cc n1, vdn p-acp np1, cst dt n1 vvd p-acp pno31 n1 p-acp n1,
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as a man speaketh to his friend. as a man speaks to his friend.
c-acp dt n1 vvz p-acp po31 n1.
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How were our first Parents fauoured, & honoured, that were to haue ordinary conference with him, from time to time.
How were our First Parents favoured, & honoured, that were to have ordinary conference with him, from time to time.
c-crq vbdr po12 ord n2 vvn, cc vvn, cst vbdr pc-acp vhi j n1 p-acp pno31, p-acp n1 p-acp n1.
(10) sermon (DIV1)
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But, to come to the point, for which al this is alledg'd;
But, to come to the point, for which all this is alleged;
p-acp, pc-acp vvi p-acp dt n1, p-acp r-crq d d vbz vvn;
(10) sermon (DIV1)
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what was their estate, for all these honors, & fauors, but the condition of seruants? They were threatned with death, death both of body,
what was their estate, for all these honours, & favors, but the condition of Servants? They were threatened with death, death both of body,
r-crq vbds po32 n1, p-acp d d n2, cc n2, cc-acp dt n1 pp-f n2? pns32 vbdr vvn p-acp n1, n1 av-d pp-f n1,
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and soule, if they transgrest the bounds, that were set them. Of the tree of knowledge of good, and euill, thou shalt not eate of it:
and soul, if they transgressed the bounds, that were Set them. Of the tree of knowledge of good, and evil, thou shalt not eat of it:
cc n1, cs pns32 vvd dt n2, cst vbdr vvn pno32. pp-f dt n1 pp-f n1 pp-f j, cc j-jn, pns21 vm2 xx vvi pp-f pn31:
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for in the day thou eatest thereof, thou shall dy the death. Put case, they had cōtinued in obedience to God their Creator, according to their allegeance, & duty: for in the day thou Eatest thereof, thou shall die the death. Put case, they had continued in Obedience to God their Creator, according to their allegiance, & duty:
c-acp p-acp dt n1 pns21 vv2 av, pns21 vmb vvi dt n1. vvb n1, pns32 vhd vvn p-acp n1 p-acp np1 po32 n1, vvg p-acp po32 n1, cc n1:
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What could they haue lookt for, but either a confirmation of that estate, which they then inioyed? or at the most, the reward of their seruice, the wages for their worke? They could neuer haue attained to this dignity, To be the Sons of God.
What could they have looked for, but either a confirmation of that estate, which they then enjoyed? or At the most, the reward of their service, the wages for their work? They could never have attained to this dignity, To be the Sons of God.
q-crq vmd pns32 vhb vvn p-acp, cc-acp d dt n1 pp-f d n1, r-crq pns32 av vvn? cc p-acp dt ds, dt n1 pp-f po32 n1, dt n2 p-acp po32 n1? pns32 vmd av-x vhi vvn p-acp d n1, pc-acp vbi dt n2 pp-f np1.
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And is it not a prerogatiue (trowe you) to be brought by Christ into a more excellent estate,
And is it not a prerogative (trow you) to be brought by christ into a more excellent estate,
cc vbz pn31 xx dt n1 (vvb pn22) pc-acp vbi vvn p-acp np1 p-acp dt av-dc j n1,
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then that, which Adam, in his innocency, and glory, had iust cause to wonder at? Blessed may we say, was the day,
then that, which Adam, in his innocency, and glory, had just cause to wonder At? Blessed may we say, was the day,
av cst, r-crq np1, p-acp po31 n1, cc n1, vhd j n1 pc-acp vvi p-acp? j-vvn vmb pns12 vvi, vbds dt n1,
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and houre (Oh the goodnesse & power of God, that brings light out of darknes?) that euer Adam harkened to the voice of his wife perswading him to eate of the forbiddē fruit.
and hour (O the Goodness & power of God, that brings Light out of darkness?) that ever Adam hearkened to the voice of his wife persuading him to eat of the forbidden fruit.
cc n1 (uh dt n1 cc n1 pp-f np1, cst vvz n1 av pp-f n1?) cst av np1 vvd p-acp dt n1 pp-f po31 n1 vvg pno31 pc-acp vvi pp-f dt j-vvn n1.
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Not, that either the sin was small, to transgress the commandement of God;
Not, that either the since was small, to transgress the Commandment of God;
xx, cst d dt n1 vbds j, pc-acp vvi dt n1 pp-f np1;
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or that it was the purpose of Adam in sinning, to be occasion of so great a blessing:
or that it was the purpose of Adam in sinning, to be occasion of so great a blessing:
cc cst pn31 vbds dt n1 pp-f np1 p-acp vvg, pc-acp vbi n1 pp-f av j dt n1:
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But for that the Lord, of his meere affection, & loue, according to his owne former counsaile,
But for that the Lord, of his mere affection, & love, according to his own former counsel,
cc-acp c-acp cst dt n1, pp-f po31 j n1, cc n1, vvg p-acp po31 d j n1,
(10) sermon (DIV1)
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& predestination, turned misery to happines, death to life. We were seruants to a bountiful, and gratious Lord:
& predestination, turned misery to happiness, death to life. We were Servants to a bountiful, and gracious Lord:
cc n1, vvd n1 p-acp n1, n1 p-acp n1. pns12 vbdr n2 p-acp dt j, cc j n1:
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we are made Sons to a most kind, & louing Father.
we Are made Sons to a most kind, & loving Father.
pns12 vbr vvn n2 p-acp dt av-ds j, cc vvg n1.
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Our seruice, if it had beene neuer so good, could haue procured no more but wages:
Our service, if it had been never so good, could have procured no more but wages:
po12 n1, cs pn31 vhd vbn av av j, vmd vhi vvn dx dc p-acp n2:
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Our Son-ship conveies vnto vs assurance of a goodly inheritance.
Our Sonship conveys unto us assurance of a goodly inheritance.
po12 n1 vvz p-acp pno12 n1 pp-f dt j n1.
(10) sermon (DIV1)
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6914
There is no seruant, though hee bee put in neuer so great trust, haue neuer so much autority, bee neuer so highly in the Princes fauour,
There is no servant, though he be put in never so great trust, have never so much Authority, be never so highly in the Princes favour,
pc-acp vbz dx n1, cs pns31 vbb vvn p-acp av-x av j n1, vhb av-x av av-d n1, vbb av-x av av-j p-acp dt ng1 n1,
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like Daniell in the prouince of Babell, or Ioseph in the Kingdome of Aegypt; but is many degrees, inferiour, to the Kings Sonne.
like Daniell in the province of Babel, or Ioseph in the Kingdom of Egypt; but is many Degrees, inferior, to the Kings Son.
av-j np1 p-acp dt n1 pp-f np1, cc np1 p-acp dt n1 pp-f np1; cc-acp vbz d n2, j-jn, p-acp dt ng1 n1.
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Moses was a most faithfull seruant in the house of the Lorde, and disposed of all things, Moses was a most faithful servant in the house of the Lord, and disposed of all things,
np1 vbds dt av-ds j n1 p-acp dt n1 pp-f dt n1, cc vvn pp-f d n2,
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after the direction, and to the especiall liking of his master. Such as his seruice was, such was his honor.
After the direction, and to the especial liking of his master. Such as his service was, such was his honour.
p-acp dt n1, cc p-acp dt j n-vvg pp-f po31 n1. d c-acp po31 n1 vbds, d vbds po31 n1.
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He had the gouernmēt of the people of God committed to him:
He had the government of the people of God committed to him:
pns31 vhd dt n1 pp-f dt n1 pp-f np1 vvd p-acp pno31:
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no man might refuse to yeeld obedience, or demaunde a reason of that which hee commaunded.
no man might refuse to yield Obedience, or demand a reason of that which he commanded.
dx n1 vmd vvi pc-acp vvi n1, cc vvi dt n1 pp-f d r-crq pns31 vvd.
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VVas hee therefore comparable to Christ, who ruled as the Sonne ouer his owne house? VVhat was Abrahams eldest seruant, to his youngest Sonne? VVhat was Ioab to Salomon? Dauid was a man of no meane imployment vnder Saul, of no small desert toward him, and his whole estate:
Was he Therefore comparable to christ, who ruled as the Son over his own house? What was Abrahams eldest servant, to his youngest Son? What was Ioab to Solomon? David was a man of no mean employment under Saul, of no small desert towards him, and his Whole estate:
vbds pns31 av j p-acp np1, r-crq vvd p-acp dt n1 p-acp po31 d n1? q-crq vbds npg1 js-jn n1, p-acp po31 js n1? q-crq vbds np1 p-acp np1? np1 vbds dt n1 pp-f dx j n1 p-acp np1, pp-f dx j n1 p-acp pno31, cc po31 j-jn n1:
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yet when he was earnestly perswaded by his fellow seruants, to enter into the Kings alliance by marriage, what answere made hee? Seemeth it to you a light thing (saith Dauid) to bee a Kings Sonne in lawe? Did it seeme so great a matter, to so worthie a seruant, to become Son in law to a King;
yet when he was earnestly persuaded by his fellow Servants, to enter into the Kings alliance by marriage, what answer made he? Seems it to you a Light thing (Says David) to be a Kings Son in law? Did it seem so great a matter, to so worthy a servant, to become Son in law to a King;
av c-crq pns31 vbds av-j vvn p-acp po31 n1 n2, pc-acp vvi p-acp dt ng1 n1 p-acp n1, r-crq n1 vvd pns31? vvz pn31 p-acp pn22 dt j n1 (vvz np1) pc-acp vbi dt ng1 n1 p-acp n1? vdd pn31 vvi av j dt n1, p-acp av j dt n1, pc-acp vvi n1 p-acp n1 p-acp dt n1;
(10) sermon (DIV1)
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and can wee thinke it a little honour, to bee made the Sonnes of God? Saul, though hee were a King, was but a man;
and can we think it a little honour, to be made the Sons of God? Saul, though he were a King, was but a man;
cc vmb pns12 vvi pn31 dt j n1, pc-acp vbi vvn dt n2 pp-f np1? np1, c-acp pns31 vbdr dt n1, vbds p-acp dt n1;
(10) sermon (DIV1)
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Dauid though hee were a seruant in condition was a King in true vertue. Wee are men; nay, wretches, wormes, nothing.David though he were a servant in condition was a King in true virtue. we Are men; nay, wretches, worms, nothing.
np1 cs pns31 vbdr dt n1 p-acp n1 vbds dt n1 p-acp j n1. pns12 vbr n2; uh-x, n2, n2, pix.
(10) sermon (DIV1)
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6924
Hee, that will adopt vs, is God, most mightie, most glorious, euen Iehouah himselfe.
He, that will adopt us, is God, most mighty, most glorious, even Jehovah himself.
pns31, cst vmb vvi pno12, vbz np1, av-ds j, av-ds j, av np1 px31.
(10) sermon (DIV1)
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6925
Dauid, though hee should become Sonne in lawe to the King, could haue no title to the Kingdome by that aduancement.David, though he should become Son in law to the King, could have no title to the Kingdom by that advancement.
np1, c-acp pns31 vmd vvi n1 p-acp n1 p-acp dt n1, vmd vhi dx n1 p-acp dt n1 p-acp d n1.
(10) sermon (DIV1)
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6926
Our Son-ship makes heauen Gauel kind, & giues euery one of vs a ful intrest to the inheritāce.
Our Sonship makes heaven Gaul kind, & gives every one of us a full Interest to the inheritance.
po12 n1 vvz n1 np1 n1, cc vvz d crd pp-f pno12 dt j n1 p-acp dt n1.
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6927
If yee bee Sonnes, yee are heyres. If ye be Sons, ye Are Heirs.
cs pn22 vbb n2, pn22 vbr n2.
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Moses could not looke for any such preferment, though Pharaohs daughter tooke him for her Son. And yet it is recorded by the holy Ghost, as a certaine proofe of his faith, Moses could not look for any such preferment, though Pharaohs daughter took him for her Son. And yet it is recorded by the holy Ghost, as a certain proof of his faith,
np1 vmd xx vvi p-acp d d n1, cs np1 n1 vvd pno31 p-acp po31 n1 cc av pn31 vbz vvn p-acp dt j n1, p-acp dt j n1 pp-f po31 n1,
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and trust in God, that when he came to age, he refused to be called the Sonne of Pharaohs daughter. Indeed, he was but to be call'd so.
and trust in God, that when he Come to age, he refused to be called the Son of Pharaohs daughter. Indeed, he was but to be called so.
cc vvi p-acp np1, cst c-crq pns31 vvd p-acp n1, pns31 vvd pc-acp vbi vvn dt n1 pp-f np1 n1. av, pns31 vbds p-acp pc-acp vbi vvn av.
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For Pharaohs daughter had not liberty, to adopt whom she list.
For Pharaohs daughter had not liberty, to adopt whom she list.
p-acp np1 n1 vhd xx n1, pc-acp vvi r-crq pns31 vvd.
(10) sermon (DIV1)
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Well might she be at the charge of his nursing, and allow him maintenance, like a Princess,
Well might she be At the charge of his nursing, and allow him maintenance, like a Princess,
uh-av vmd pns31 vbi p-acp dt n1 pp-f po31 n-vvg, cc vvi pno31 n1, av-j dt n1,
(10) sermon (DIV1)
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and honour him with her fauour, and countenance;
and honour him with her favour, and countenance;
cc vvi pno31 p-acp po31 n1, cc n1;
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but shee could not giue him any right to the Crowne of Aegypt. If then it were so greate an honour, to be called the Sonne of Pharaohs daughter;
but she could not give him any right to the Crown of Egypt. If then it were so great an honour, to be called the Son of Pharaohs daughter;
cc-acp pns31 vmd xx vvi pno31 d n-jn p-acp dt n1 pp-f np1. cs av pn31 vbdr av j dt n1, pc-acp vbi vvn dt n1 pp-f np1 n1;
(10) sermon (DIV1)
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that Moses, for refusing of it, is registred to all posterity as a man, that preferred the seruice of God before the glory of the world, what a prerogatiue is it To be the Sonne of God?
that Moses, for refusing of it, is registered to all posterity as a man, that preferred the service of God before the glory of the world, what a prerogative is it To be the Son of God?
cst np1, p-acp vvg pp-f pn31, vbz vvn p-acp d n1 p-acp dt n1, cst vvd dt n1 pp-f np1 p-acp dt n1 pp-f dt n1, r-crq dt n1 vbz pn31 pc-acp vbi dt n1 pp-f np1?
(10) sermon (DIV1)
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Dauid when he was vrg'd, and prest by the continual perswasion of many Courtiers, to put himselfe forward and become the kings Sonne in lawe, excuseth himselfe by his pouerty,David when he was urged, and pressed by the continual persuasion of many Courtiers, to put himself forward and become the Kings Son in law, excuseth himself by his poverty,
np1 c-crq pns31 vbds vvn, cc vvn p-acp dt j n1 pp-f d n2, pc-acp vvi px31 j cc vvi dt ng1 n1 p-acp n1, vvz px31 p-acp po31 n1,
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& the meanness of his reputation.
& the meanness of his reputation.
cc dt n1 pp-f po31 n1.
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Seemeth it to you a light thing to be a kings Sonne in lawe, seeing I am a poore man, and of small reputation? It is no great matter, Seems it to you a Light thing to be a Kings Son in law, seeing I am a poor man, and of small reputation? It is no great matter,
vvz pn31 p-acp pn22 dt j n1 pc-acp vbi dt ng1 n1 p-acp n1, vvg pns11 pno32 dt j n1, cc pp-f j n1? pn31 vbz dx j n1,
(10) sermon (DIV1)
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for a kings Sonne, to marry a kings daughter.
for a Kings Son, to marry a Kings daughter.
p-acp dt ng1 n1, pc-acp vvi dt ng1 n1.
(10) sermon (DIV1)
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6939
There is no disparagement in the match to the wife, no increase of honour to the husband.
There is no disparagement in the match to the wife, no increase of honour to the husband.
pc-acp vbz dx n1 p-acp dt n1 p-acp dt n1, dx n1 pp-f n1 p-acp dt n1.
(10) sermon (DIV1)
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6940
But if a man of meane estate, and birth, be admitted to such aduancement by marriage,
But if a man of mean estate, and birth, be admitted to such advancement by marriage,
p-acp cs dt n1 pp-f j n1, cc n1, vbb vvn p-acp d n1 p-acp n1,
(10) sermon (DIV1)
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6941
how is he preferred, how is hee honoured? It shall be fit therefore, and needfull, to the ende wee may the better conceiue the excellency of our prerogatiue, in being made the Sonnes of God, to consider,
how is he preferred, how is he honoured? It shall be fit Therefore, and needful, to the end we may the better conceive the excellency of our prerogative, in being made the Sons of God, to Consider,
q-crq vbz pns31 vvn, q-crq vbz pns31 vvn? pn31 vmb vbi j av, cc j, p-acp dt n1 pns12 vmb dt av-jc vvi dt n1 pp-f po12 n1, p-acp vbg vvn dt n2 pp-f np1, pc-acp vvi,
(10) sermon (DIV1)
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6942
as the high estate, to which we arise, so the lowe degree, from which we were raised.
as the high estate, to which we arise, so the low degree, from which we were raised.
c-acp dt j n1, p-acp r-crq pns12 vvb, av dt j n1, p-acp r-crq pns12 vbdr vvn.
(10) sermon (DIV1)
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6943
Was it not, in euery mans iudgement, greater preferment, for Ioseph to be made ruler of all Aegypt, then for Putiphar, to haue beene aduaunced to the same honour and autority? Ioseph was taken from prison, at the lowest step,
Was it not, in every men judgement, greater preferment, for Ioseph to be made ruler of all Egypt, then for Potiphar, to have been advanced to the same honour and Authority? Ioseph was taken from prison, At the lowest step,
vbds pn31 xx, p-acp d ng1 n1, jc n1, c-acp np1 pc-acp vbi vvn n1 pp-f d np1, av p-acp np1, pc-acp vhi vbn vvn p-acp dt d n1 cc n1? np1 vbds vvn p-acp n1, p-acp dt js n1,
(10) sermon (DIV1)
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or rather not neere the stayer-foot:
or rather not near the stayer-foot:
cc av-c xx av-j dt n1:
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6945
Putiphar was already aboue the midst of the grees and could almost reach the top, from whence he stood.Potiphar was already above the midst of the grees and could almost reach the top, from whence he stood.
np1 vbds av p-acp dt n1 pp-f dt vvz cc vmd av vvi dt n1, p-acp c-crq pns31 vvd.
(10) sermon (DIV1)
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6946
Let vs then cast downe our eies, from the glorious estate of the Sonnes of God, to the, Shall I say meane,
Let us then cast down our eyes, from the glorious estate of the Sons of God, to thee, Shall I say mean,
vvb pno12 av vvi a-acp po12 n2, p-acp dt j n1 pp-f dt n2 pp-f np1, p-acp pno32, vmb pns11 vvi j,
(10) sermon (DIV1)
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6947
or base conditiō? The words are too light. To the wretched, & fearefull damnation of the Sonnes of the Diuell.
or base condition? The words Are too Light. To the wretched, & fearful damnation of the Sons of the devil.
cc j n1? dt n2 vbr av j. p-acp dt j, cc j n1 pp-f dt n2 pp-f dt n1.
(10) sermon (DIV1)
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6948
Oh that I were able to vtter, or you to conceiue, either the misery, in which we were plunged,
O that I were able to utter, or you to conceive, either the misery, in which we were plunged,
uh cst pns11 vbdr j pc-acp vvi, cc pn22 pc-acp vvi, d dt n1, p-acp r-crq pns12 vbdr vvn,
(10) sermon (DIV1)
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6949
or the maiestie, to which we are aduaunced.
or the majesty, to which we Are advanced.
cc dt n1, p-acp r-crq pns12 vbr vvn.
(10) sermon (DIV1)
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6950
It was cast in Ionathans teeth, as a foule reproche, by his angry Father, that He was the Son of a wicked rebellious woman.
It was cast in Ionathans teeth, as a foul reproach, by his angry Father, that He was the Son of a wicked rebellious woman.
pn31 vbds vvn p-acp npg1 n2, c-acp dt j n1, p-acp po31 j n1, cst pns31 vbds dt n1 pp-f dt j j n1.
(10) sermon (DIV1)
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And cōtrarywise, Salomō rekons it vp amongst his titles of honor, that he was the Sonne of Dauid; The parables of Salomon, the Sonne of Dauid. For as the dignity of the master, is a credit to the seruant,
And contrariwise, Salomō rekons it up among his titles of honour, that he was the Son of David; The parables of Solomon, the Son of David. For as the dignity of the master, is a credit to the servant,
cc av, np1 vvz pn31 a-acp p-acp po31 n2 pp-f n1, cst pns31 vbds dt n1 pp-f np1; dt n2 pp-f np1, dt n1 pp-f np1. c-acp p-acp dt n1 pp-f dt n1, vbz dt n1 p-acp dt n1,
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and the ones dishonour, the others disgrace: so, & much more (as the bond betwixt them is neerer) the glory,
and the ones dishonour, the Others disgrace: so, & much more (as the bound betwixt them is nearer) the glory,
cc dt pi2 n1, dt n2-jn n1: av, cc av-d dc (p-acp dt n1 p-acp pno32 vbz av-jc) dt n1,
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or shame of the Father, is the reputation, or discredit, of the Sonne.
or shame of the Father, is the reputation, or discredit, of the Son.
cc n1 pp-f dt n1, vbz dt n1, cc vvi, pp-f dt n1.
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Who is so vile, so wicked, so odiour, as the Deuill? His former happinesse makes his present misery the greater:
Who is so vile, so wicked, so odiour, as the devil? His former happiness makes his present misery the greater:
q-crq vbz av j, av j, av n1, c-acp dt n1? po31 j n1 vvz po31 j n1 dt jc:
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as heate opens the pores of the body, and prepares a way for the more cold to enter.
as heat Opens the pores of the body, and prepares a Way for the more cold to enter.
c-acp n1 vvz dt n2 pp-f dt n1, cc vvz dt n1 p-acp dt av-dc j-jn pc-acp vvi.
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He is cast out of the presence of God, for euer: he is vtterly forsaken of all vertue, and goodnes.
He is cast out of the presence of God, for ever: he is utterly forsaken of all virtue, and Goodness.
pns31 vbz vvn av pp-f dt n1 pp-f np1, c-acp av: pns31 vbz av-j vvn pp-f d n1, cc n1.
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Hee hath neither power, nor will remaining to doe any good. Hee repines against God; he enuies the Angells;
He hath neither power, nor will remaining to do any good. He repines against God; he envies the Angels;
pns31 vhz dx n1, ccx n1 j-vvg pc-acp vdi d j. pns31 vvz p-acp np1; pns31 vvz dt n2;
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hee seekes, continually, the destruction of men. Such as the Father is, such are the Sonnes;
he seeks, continually, the destruction of men. Such as the Father is, such Are the Sons;
pns31 vvz, av-j, dt n1 pp-f n2. d c-acp dt n1 vbz, d vbr dt n2;
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Haters of God, despisers of Angells, murderers of men; both others, and themselues too.
Haters of God, despisers of Angels, murderers of men; both Others, and themselves too.
n2 pp-f np1, n2 pp-f n2, n2 pp-f n2; d n2-jn, cc px32 av.
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6960
Are these meete persons to bee made the Sonnes of God? Surely as the children of Israell profest of themselues, that, when the Lord turned the captiuity of Sion, they were like them that dreame;
are these meet Persons to be made the Sons of God? Surely as the children of Israel professed of themselves, that, when the Lord turned the captivity of Sion, they were like them that dream;
vbr d j n2 pc-acp vbi vvn dt n2 pp-f np1? np1 p-acp dt n2 pp-f np1 vvd pp-f px32, cst, c-crq dt n1 vvd dt n1 pp-f np1, pns32 vbdr j pno32 cst vvb;
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so is it with mee, in the meditation of this incredible alteration.
so is it with me, in the meditation of this incredible alteration.
av vbz pn31 p-acp pno11, p-acp dt n1 pp-f d j n1.
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Am I, that was the child of the Deuill, become the Sonne of God? Haue I a title to heauen:
Am I, that was the child of the devil, become the Son of God? Have I a title to heaven:
vbm pns11, cst vbds dt n1 pp-f dt n1, vvb dt n1 pp-f np1? vhb pns11 dt n1 p-acp n1:
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to whō hel had iust intrest? Shal I raign, in the glory of Christ;
to whom hell had just Interest? Shall I Reign, in the glory of christ;
p-acp ro-crq n1 vhd j n1? vmb pns11 vvi, p-acp dt n1 pp-f np1;
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that seru'd most basely, in the bōdage of Satan? I am not worthy (O Lord) to bee called thy Sonne.
that served most basely, in the bondage of Satan? I am not worthy (Oh Lord) to be called thy Son.
cst vvd av-ds av-j, p-acp dt n1 pp-f np1? pns11 vbm xx j (uh n1) pc-acp vbi vvn po21 n1.
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It is more honour, then I durst hope for, or almost desire, to be made one of thy hired seruants.
It is more honour, then I durst hope for, or almost desire, to be made one of thy hired Servants.
pn31 vbz dc n1, cs pns11 vvd n1 p-acp, cc av vvi, pc-acp vbi vvn crd pp-f po21 j-vvn n2.
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There are a greate many degrees betwixt these two estates. It were much that thou shouldst (at all) receiue mee into seruice.
There Are a great many Degrees betwixt these two estates. It were much that thou Shouldst (At all) receive me into service.
pc-acp vbr dt j d n2 p-acp d crd n2. pn31 vbdr d cst pns21 vmd2 (p-acp d) vvb pno11 p-acp n1.
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Yet if it please thee to vouchsafe mee that fauour; the meanest, or lowest place, or office, in thy Palace, were to good for mee.
Yet if it please thee to vouchsafe me that favour; the Meanest, or lowest place, or office, in thy Palace, were to good for me.
av cs pn31 vvb pno21 pc-acp vvi pno11 d n1; dt js, cc js n1, cc n1, p-acp po21 n1, vbdr p-acp j c-acp pno11.
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To bee a door-keeper in thy house? It were a seruice sit for thy holy Angells, not for mee a prophane man.
To be a doorkeeper in thy house? It were a service fit for thy holy Angels, not for me a profane man.
pc-acp vbi dt n1 p-acp po21 n1? pn31 vbdr dt n1 vvb p-acp po21 j n2, xx p-acp pno11 dt j n1.
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If thou wouldst needes, of thy wonderfull bounty, preferre me higher, thou might'st make mee free, at the most,
If thou Wouldst needs, of thy wonderful bounty, prefer me higher, thou Mightest make me free, At the most,
cs pns21 vmd2 av, pp-f po21 j n1, vvb pno11 av-jc, pns21 vmd2 vvi pno11 j, p-acp dt ds,
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and so ridde thy hands of me. Will not all this serue;
and so rid thy hands of me. Will not all this serve;
cc av vvn po21 n2 pp-f pno11. n1 xx d d vvi;
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but must I haue the prerogatiue to bee thy Sonne too? Me thinks, I should but dreame of these fauours, and not possesse them indeed;
but must I have the prerogative to be thy Son too? Me thinks, I should but dream of these favours, and not possess them indeed;
cc-acp vmb pns11 vhi dt n1 pc-acp vbi po21 n1 av? pno11 vvz, pns11 vmd cc-acp vvi pp-f d n2, cc xx vvi pno32 av;
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they are so farre beyond, not only expectation, but credit too.
they Are so Far beyond, not only expectation, but credit too.
pns32 vbr av av-j p-acp, xx av-j n1, cc-acp n1 av.
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Peter, when the Angell came to deliuer him out of prison, the night before hee should haue beene executed, Peter, when the Angel Come to deliver him out of prison, the night before he should have been executed,
np1, c-crq dt n1 vvd pc-acp vvi pno31 av pp-f n1, dt n1 c-acp pns31 vmd vhi vbn vvn,
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though hee arose, and followed his guide, passing the first, and second watch, going through the iron gate, which opened by it owne accord:
though he arose, and followed his guide, passing the First, and second watch, going through the iron gate, which opened by it own accord:
cs pns31 vvd, cc vvd po31 n1, vvg dt ord, cc ord n1, vvg p-acp dt n1 n1, r-crq vvd p-acp pn31 d n1:
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yet still thought, that hee had but seene a vision, and could not perswade himselfe that he was indeed set at liberty.
yet still Thought, that he had but seen a vision, and could not persuade himself that he was indeed Set At liberty.
av av vvn, cst pns31 vhd cc-acp vvn dt n1, cc vmd xx vvi px31 cst pns31 vbds av vvn p-acp n1.
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How much more vnlikely is it, that poore, miserable, damned Sonnes of the Diuell, should find such fauour,
How much more unlikely is it, that poor, miserable, damned Sons of the devil, should find such favour,
c-crq av-d av-dc j vbz pn31, cst j, j, j-vvn n2 pp-f dt n1, vmd vvi d n1,
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as to be made the Sonnes of God?
as to be made the Sons of God?
c-acp pc-acp vbi vvn dt n2 pp-f np1?
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Sarah laughed, as at a thing vnpossible, when the LORD told Abraham, that shee should beare him a Sonne and the worthy matrone of Shunem, that entertained the Prophet Elizah, when he promist her the like blessing from the Lord, could not be perswaded of the truth thereof. Sarah laughed, as At a thing unpossible, when the LORD told Abraham, that she should bear him a Son and the worthy matron of Shunem, that entertained the Prophet Elizah, when he promised her the like blessing from the Lord, could not be persuaded of the truth thereof.
np1 vvd, c-acp p-acp dt n1 j-u, c-crq dt n1 vvd np1, cst pns31 vmd vvi pno31 dt n1 cc dt j n1 pp-f np1, cst vvd dt n1 np1, c-crq pns31 vvd pno31 dt j n1 p-acp dt n1, vmd xx vbi vvn pp-f dt n1 av.
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6979
Oh my Lord, thou man of God (saith shee) doe not ly vnto thy handmayd. O my Lord, thou man of God (Says she) do not lie unto thy handmaid.
uh po11 n1, pns21 n1 pp-f np1 (vvz pns31) vdb xx vvi p-acp po21 n1.
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6980
Is it as straunge, for a woman, though shee bee old to haue a Sonne,
Is it as strange, for a woman, though she be old to have a Son,
vbz pn31 p-acp j, p-acp dt n1, cs pns31 vbb j pc-acp vhi dt n1,
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6981
as for a man to become the Sonne of God? This is that mystery, which the Angels desired to behold.
as for a man to become the Son of God? This is that mystery, which the Angels desired to behold.
c-acp p-acp dt n1 pc-acp vvi dt n1 pp-f np1? d vbz d n1, r-crq dt n2 vvd pc-acp vvi.
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As if they coulde not satisfy themselues, with thinking on it.
As if they could not satisfy themselves, with thinking on it.
c-acp cs pns32 vmd xx vvi px32, p-acp vvg p-acp pn31.
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This was the prerogatiue, which some of the Angels could not abide should be vouchsaf't to men,
This was the prerogative, which Some of the Angels could not abide should be vouchsafed to men,
d vbds dt n1, r-crq d pp-f dt n2 vmd xx vvi vmd vbi vvn p-acp n2,
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but murmured against God for it, & rebelled to aduance themselues; whereby they lost both their place, and their honour.
but murmured against God for it, & rebelled to advance themselves; whereby they lost both their place, and their honour.
cc-acp vvd p-acp np1 p-acp pn31, cc vvd pc-acp vvi px32; c-crq pns32 vvd d po32 n1, cc po32 n1.
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6985
It is not so easy a matter (my brethren) to beleeue this point, as it is commonly thought to bee.
It is not so easy a matter (my brothers) to believe this point, as it is commonly Thought to be.
pn31 vbz xx av j dt n1 (po11 n2) pc-acp vvi d n1, c-acp pn31 vbz av-j vvn pc-acp vbi.
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And whereas it is so generally receiued for truth, of all that professe themselues to be Christians:
And whereas it is so generally received for truth, of all that profess themselves to be Christians:
cc cs pn31 vbz av av-j vvn p-acp n1, pp-f d cst vvb px32 pc-acp vbi np1:
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6987
I am wholly of opinion, that it is rather a light perswasion, then a grounded beleefe.
I am wholly of opinion, that it is rather a Light persuasion, then a grounded belief.
pns11 vbm av-jn pp-f n1, cst pn31 vbz av-c dt j n1, cs dt j-vvn n1.
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6988
Doost thou beleeue, that as many, as trust in Christ, are thereby the Sonnes of God? Let mee reason with thee a little,
Dost thou believe, that as many, as trust in christ, Are thereby the Sons of God? Let me reason with thee a little,
vd2 pns21 vvi, cst p-acp d, c-acp n1 p-acp np1, vbr av dt n2 pp-f np1? vvb pno11 n1 p-acp pno21 dt j,
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6989
and take that I shall say, in good parte. For I doe it not to weaken thy perswasion, but to strengthē thy faith.
and take that I shall say, in good part. For I do it not to weaken thy persuasion, but to strengthen thy faith.
cc vvb cst pns11 vmb vvi, p-acp j n1. p-acp pns11 vdb pn31 xx pc-acp vvi po21 n1, cc-acp pc-acp vvi po21 n1.
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6990
Hast thou euer confidered this point seriously, and debated it aduisedly, with thine owne heart? Dost thou truly discerne,
Hast thou ever considered this point seriously, and debated it advisedly, with thine own heart? Dost thou truly discern,
vh2 pns21 av vvn d n1 av-j, cc vvn pn31 av-vvn, p-acp po21 d n1? vd2 pns21 av-j vvi,
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6991
and acknowledge that thou art naturally the child of the Diuell? What? Doost thou start at this? Doe I seeme to wrong thee, in abasing thy estate so much? Thou art content to say, thou art a sinner;
and acknowledge that thou art naturally the child of the devil? What? Dost thou start At this? Doe I seem to wrong thee, in abasing thy estate so much? Thou art content to say, thou art a sinner;
cc vvb cst pns21 vb2r av-j dt n1 pp-f dt n1? q-crq? vd2 pns21 vvi p-acp d? n1 pns11 vvi pc-acp vvi pno21, p-acp vvg po21 n1 av av-d? pns21 vb2r j pc-acp vvi, pns21 vb2r dt n1;
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6992
and it may bee, thou doost indeed thinke thy selfe to haue deserued the wrath of God:
and it may be, thou dost indeed think thy self to have deserved the wrath of God:
cc pn31 vmb vbi, pns21 vd2 av vvi po21 n1 pc-acp vhi vvn dt n1 pp-f np1:
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6993
but thou canst not abide, to haue it thought, that thou wert at any time the Sonne of the Diuell.
but thou Canst not abide, to have it Thought, that thou Wertenberg At any time the Son of the devil.
cc-acp pns21 vm2 xx vvi, pc-acp vhi pn31 vvn, cst pns21 vbd2r p-acp d n1 dt n1 pp-f dt n1.
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6994
This opinion would disgrace thee too much, and affright thee too sore.
This opinion would disgrace thee too much, and affright thee too soar.
d n1 vmd vvi pno21 av av-d, cc vvb pno21 av av-j.
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6995
It were a harde matter, for thee indeed euer to beleeue, that God woulde make thee his Sonne,
It were a harden matter, for thee indeed ever to believe, that God would make thee his Son,
pn31 vbdr dt j n1, p-acp pno21 av av pc-acp vvi, cst np1 vmd vvi pno21 po31 n1,
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6996
if thou hadst this perswasion of thy selfe, that thou art the childe of the Diuell.
if thou Hadst this persuasion of thy self, that thou art the child of the devil.
cs pns21 vhd2 d n1 pp-f po21 n1, cst pns21 vb2r dt n1 pp-f dt n1.
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6997
I I am naught (saist thou) as other men are, and I haue neede of Gods mercy,
I I am nought (Sayest thou) as other men Are, and I have need of God's mercy,
sy pns11 vbm pi (vv2 pns21) p-acp j-jn n2 vbr, cc pns11 vhb n1 pp-f npg1 n1,
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6998
and I hope hee will bee as good to mee, as to any other. But neuer thinke to make me beleeue, that I am so bad.
and I hope he will be as good to me, as to any other. But never think to make me believe, that I am so bad.
cc pns11 vvb pns31 vmb vbi a-acp j p-acp pno11, c-acp p-acp d n-jn. p-acp av-x vvb pc-acp vvi pno11 vvi, cst pns11 vbm av j.
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6999
Then indeed I had small cause to hope for any fauour, at the hande• of God. Tell me, I beseech you;
Then indeed I had small cause to hope for any favour, At the hande• of God. Tell me, I beseech you;
av av pns11 vhd j n1 pc-acp vvi p-acp d n1, p-acp dt n1 pp-f np1. vvb pno11, pns11 vvb pn22;
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7000
Are not these the very thoughts of your hearts.
are not these the very thoughts of your hearts.
vbr xx d dt j n2 pp-f po22 n2.
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7001
Doe you not thus flatter your soules? If you knewe throughly what you are, it were vnpossible you should so easily beleeue, what you may bee.
Do you not thus flatter your Souls? If you knew thoroughly what you Are, it were unpossible you should so Easily believe, what you may be.
vdb pn22 xx av vvi po22 n2? cs pn22 vvd av-j r-crq pn22 vbr, pn31 vbdr j pn22 vmd av av-j vvi, r-crq pn22 vmb vbi.
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7002
But perhaps, though you are not willing to knowe the worst of your selues, in your estate by nature:
But perhaps, though you Are not willing to know the worst of your selves, in your estate by nature:
p-acp av, cs pn22 vbr xx j pc-acp vvi dt js pp-f po22 n2, p-acp po22 n1 p-acp n1:
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7003
yet you are desirous to vnderstand the vttermost of the honour, you may a•taine to, by grace. Well:
yet you Are desirous to understand the uttermost of the honour, you may a•taine to, by grace. Well:
av pn22 vbr j pc-acp vvi dt j pp-f dt n1, pn22 vmb vvi p-acp, p-acp n1. uh-av:
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7004
let vs conferre of this a little.
let us confer of this a little.
vvb pno12 vvi pp-f d dt j.
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7005
How many weekes, or daies, or houres, haue you spent, in the search of this Adoption, which is vouchsaf't you in Christ? Haue you learnd, what it is to bee a Sonne? Haue you made any estimate of the inheritance, that is promised? Doe you knowe the difference betwixt a seruant,
How many weeks, or days, or hours, have you spent, in the search of this Adoption, which is vouchsafed you in christ? Have you learned, what it is to be a Son? Have you made any estimate of the inheritance, that is promised? Do you know the difference betwixt a servant,
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7006
and a Sonne? Is not al your trust in the plea of seruants? If I doe my good will (saith one) I knowe God will accept of it.
and a Son? Is not all your trust in the plea of Servants? If I do my good will (Says one) I know God will accept of it.
cc dt n1? vbz xx d po22 n1 p-acp dt n1 pp-f n2? cs pns11 vdb po11 j n1 (vvz pi) pns11 vvb np1 vmb vvi pp-f pn31.
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7007
What though I be ignorant of the mystery of my redemption? Alas! I am no Diuine, no Scholler, not booke learned;
What though I be ignorant of the mystery of my redemption? Alas! I am no Divine, no Scholar, not book learned;
q-crq cs pns11 vbb j pp-f dt n1 pp-f po11 n1? np1! pns11 vbm dx j-jn, dx n1, xx n1 j;
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7008
God lookes for no such greate knowledge of mee.
God looks for no such great knowledge of me.
np1 vvz p-acp dx d j n1 pp-f pno11.
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7009
I can tell, that I must loue God aboue all things, and my neighbour as my felfe.
I can tell, that I must love God above all things, and my neighbour as my self.
pns11 vmb vvi, cst pns11 vmb vvi np1 p-acp d n2, cc po11 n1 p-acp po11 n1.
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7010
If I doe this, I am sure God will bee mercifull to mee;
If I do this, I am sure God will be merciful to me;
cs pns11 vdb d, pns11 vbm j np1 vmb vbi j p-acp pno11;
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7011
and I shall goe to heauen, O the blindnesse, the wilfull blindnesse of ignorant men? How long will yee despise the kind offer of the Lord? When will yee begin to consider, what honour he hath vouchsaf't you? When will you haue any care, to vnderstand your own happinesse? The Lord God would haue you his Sonnes:
and I shall go to heaven, Oh the blindness, the wilful blindness of ignorant men? How long will ye despise the kind offer of the Lord? When will ye begin to Consider, what honour he hath vouchsafed you? When will you have any care, to understand your own happiness? The Lord God would have you his Sons:
cc pns11 vmb vvi p-acp n1, uh dt n1, dt j n1 pp-f j n2? c-crq av-j vmb pn22 vvi dt j n1 pp-f dt n1? q-crq vmb pn22 vvb pc-acp vvi, r-crq n1 pns31 vhz vvn pn22? q-crq vmb pn22 vhb d n1, pc-acp vvi po22 d n1? dt n1 np1 vmd vhi pn22 po31 n2:
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7012
you wil continue obstinatly in the conditiō of seruants. Hee would bestow heauen vpon you, as an inheritance:
you will continue obstinately in the condition of Servants. He would bestow heaven upon you, as an inheritance:
pn22 vmb vvi av-j p-acp dt n1 pp-f n2. pns31 vmd vvi n1 p-acp pn22, c-acp dt n1:
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you will needes haue it as wages. Hee offers to giue you title to it, by adoption;
you will needs have it as wages. He offers to give you title to it, by adoption;
pn22 vmb av vhi pn31 p-acp n2. pns31 vvz pc-acp vvi pn22 n1 p-acp pn31, p-acp n1;
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you striue to lay clayme to it, by your owne purchase.
you strive to lay claim to it, by your own purchase.
pn22 vvb pc-acp vvi n1 p-acp pn31, p-acp po22 d n1.
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Would you choose to be seruants rather then Sonnes, if you had any knowledge of these 2. estates? You haue heard somewhat of the ioyes of heauen,
Would you choose to be Servants rather then Sons, if you had any knowledge of these 2. estates? You have herd somewhat of the Joys of heaven,
vmd pn22 vvi pc-acp vbi n2 av-c cs n2, cs pn22 vhd d n1 pp-f d crd n2? pn22 vhb vvn av pp-f dt n2 pp-f n1,
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and you haue (accordingly) a plaine confused motion of the good estate of them, that are there.
and you have (accordingly) a plain confused motion of the good estate of them, that Are there.
cc pn22 vhb (av-vvg) dt j j-vvn n1 pp-f dt j n1 pp-f pno32, cst vbr a-acp.
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From hence, ariseth a kinde of desire to bee partakers of those pleasures, and by the flattery of selfe loue, some manner of perswasion, that ye shall enioy them.
From hence, arises a kind of desire to be partakers of those pleasures, and by the flattery of self love, Some manner of persuasion, that you shall enjoy them.
p-acp av, vvz dt n1 pp-f n1 pc-acp vbi n2 pp-f d n2, cc p-acp dt n1 pp-f n1 n1, d n1 pp-f n1, cst pn22 vmb vvi pno32.
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But yee are as farre from knowing what it is to bee the sonnes of GOD;
But ye Are as Far from knowing what it is to be the Sons of GOD;
p-acp pn22 vbr a-acp av-j p-acp vvg r-crq pn31 vbz pc-acp vbi dt n2 pp-f np1;
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as I shewed, you were from beleeuing, that you are the Children of the Diuell.
as I showed, you were from believing, that you Are the Children of the devil.
c-acp pns11 vvd, pn22 vbdr p-acp vvg, cst pn22 vbr dt n2 pp-f dt n1.
(10) sermon (DIV1)
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Is it any wonder then, that wee make so light account of it? who can desire that, hee knowes not? Where mens treasures are, there also their hearts are.
Is it any wonder then, that we make so Light account of it? who can desire that, he knows not? Where men's treasures Are, there also their hearts Are.
vbz pn31 d n1 av, cst pns12 vvb av j n1 pp-f pn31? q-crq vmb vvi d, pns31 vvz xx? c-crq ng2 n2 vbr, a-acp av po32 n2 vbr.
(10) sermon (DIV1)
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Who is there, that had not rather bee called the sonne of Pharaohs daughter, then the brother of Iesus Christ? To whome doth it not seeme a greater honour, to bee the sonne in lawe of Saul, then the adopted sonne of God? A Lordshippe vpon earth is counted more worth, then a kingdome in Heauen. Who is there, that had not rather be called the son of Pharaohs daughter, then the brother of Iesus christ? To whom does it not seem a greater honour, to be the son in law of Saul, then the adopted son of God? A Lordship upon earth is counted more worth, then a Kingdom in Heaven.
r-crq vbz a-acp, cst vhd xx av-c vbi vvn dt n1 pp-f np1 n1, cs dt n1 pp-f np1 np1? p-acp ro-crq vdz pn31 xx vvi dt jc n1, pc-acp vbi dt n1 p-acp n1 pp-f np1, av dt j-vvn n1 pp-f np1? dt n1 p-acp n1 vbz vvn av-dc j, cs dt n1 p-acp n1.
(10) sermon (DIV1)
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O the basenes of our thoughts! O the error of our iudgement! O the vilenesse of our affection!
O the baseness of our thoughts! O the error of our judgement! O the vileness of our affection!
sy dt n1 pp-f po12 n2! sy dt n1 pp-f po12 n1! sy dt n1 pp-f po12 n1!
(10) sermon (DIV1)
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wee bury our selues in the earth, liker wormes then men.
we bury our selves in the earth, liker worms then men.
pns12 vvb po12 n2 p-acp dt n1, jc n2 cs n2.
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Wee esteeme more of the pleasures of sinne for a season, then of the euerlasting ioyes of God in Heauen.
we esteem more of the pleasures of sin for a season, then of the everlasting Joys of God in Heaven.
pns12 vvb dc pp-f dt n2 pp-f n1 p-acp dt n1, av pp-f dt j vvz pp-f np1 p-acp n1.
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Wee haue greater desire to the vaine titles of worldly honour, then to the high prerogatiue of the sonnes of God? prophane Esau, that sold his brithright for a messe of pottage, was a holy man, in comparison of vs. Hee was driuen to the sale, by a kinde of necessitie.
we have greater desire to the vain titles of worldly honour, then to the high prerogative of the Sons of God? profane Esau, that sold his brithright for a mess of pottage, was a holy man, in comparison of us He was driven to the sale, by a kind of necessity.
pns12 vhb jc n1 p-acp dt j n2 pp-f j n1, av p-acp dt j n1 pp-f dt n2 pp-f np1? j np1, cst vvd po31 n1 p-acp dt n1 pp-f n1, vbds dt j n1, p-acp n1 pp-f pno12 pns31 vbds vvn p-acp dt n1, p-acp dt n1 pp-f n1.
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Wee, by wantonnesse, depriue our selues of this dignitie. Hunge• made him part with that, which was demaunded of him.
we, by wantonness, deprive our selves of this dignity. Hunge• made him part with that, which was demanded of him.
pns12, p-acp n1, vvb po12 n2 pp-f d n1. np1 vvd pno31 n1 p-acp d, r-crq vbds vvn pp-f pno31.
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Fulnesse makes vs despise that, which is offered to vs. It was (in his conceite) but a temporall possession that hee should haue enioyed.
Fullness makes us despise that, which is offered to us It was (in his conceit) but a temporal possession that he should have enjoyed.
n1 vvz pno12 vvi d, r-crq vbz vvn p-acp pno12 pn31 vbds (p-acp po31 n1) p-acp dt j n1 cst pns31 vmd vhi vvn.
(10) sermon (DIV1)
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It is an eternall inheritance, that wee might possesse. He remained Isaacs sonne still, though hee lost his birth right:
It is an Eternal inheritance, that we might possess. He remained Isaacs son still, though he lost his birth right:
pn31 vbz dt j n1, cst pns12 vmd vvi. pns31 vvd npg1 n1 av, cs pns31 vvd po31 n1 av-jn:
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wee, by neglecting the prerogatiue of sonnes, are vtterly shut out of Gods presence, and fauour.
we, by neglecting the prerogative of Sons, Are utterly shut out of God's presence, and favour.
pns12, p-acp vvg dt n1 pp-f n2, vbr av-j vvd av pp-f npg1 n1, cc n1.
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It were som what yet, if we might be seruants. For there is no place in the house of God, that is not honourable.
It were Some what yet, if we might be Servants. For there is no place in the house of God, that is not honourable.
pn31 vbdr d r-crq av, cs pns12 vmd vbi n2. p-acp pc-acp vbz dx n1 p-acp dt n1 pp-f np1, cst vbz xx j.
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But the case stands so with vs, that we must either be sonnes, or nothing.
But the case Stands so with us, that we must either be Sons, or nothing.
p-acp dt n1 vvz av p-acp pno12, cst pns12 vmb d vbi n2, cc pix.
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I am sory the time cuts me off, that I cannot follow, and presse these matters,
I am sorry the time cuts me off, that I cannot follow, and press these matters,
pns11 vbm j dt n1 vvz pno11 a-acp, cst pns11 vmbx vvi, cc vvi d n2,
(10) sermon (DIV1)
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as the worthiness, and necessitie of them requires.
as the worthiness, and necessity of them requires.
c-acp dt n1, cc n1 pp-f pno32 vvz.
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The Lord vouchsafe a blessing vpon that, which hath bin spoken, and prepare vs to a farder meditation of it in hearts, to his owne glorie,
The Lord vouchsafe a blessing upon that, which hath been spoken, and prepare us to a farther meditation of it in hearts, to his own glory,
dt n1 vvb dt n1 p-acp d, r-crq vhz vbn vvn, cc vvb pno12 p-acp dt jc n1 pp-f pn31 p-acp n2, p-acp po31 d n1,
(10) sermon (DIV1)
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and our present and euerlasting comfort in Iesus Christ. To wnome with the Father, &c.
and our present and everlasting Comfort in Iesus christ. To wnome with the Father, etc.
cc po12 j cc j n1 p-acp np1 np1. p-acp n1 p-acp dt n1, av
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THE NINTH SERmon, vpon the first Chapter of IOHN.
THE NINTH SERmon, upon the First Chapter of JOHN.
dt ord n1, p-acp dt ord n1 pp-f np1.
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Verse 12. But to as many as receiued him, to them he gaue the Prerogatiue, &c. THere are two thinges that ordinarily make men colde, and negligent, as in the pursuit of that, they haue some minde to;
Verse 12. But to as many as received him, to them he gave the Prerogative, etc. THere Are two things that ordinarily make men cold, and negligent, as in the pursuit of that, they have Some mind to;
n1 crd p-acp p-acp c-acp d c-acp vvd pno31, p-acp pno32 pns31 vvd dt n1, av pc-acp vbr crd n2 cst av-j vvi n2 j-jn, cc j, c-acp p-acp dt n1 pp-f d, pns32 vhb d n1 p-acp;
(11) sermon (DIV1)
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so in the desire of that, which is offered:
so in the desire of that, which is offered:
av p-acp dt n1 pp-f d, r-crq vbz vvn:
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ignorance of the worth thereof, and a conceite, that to them, it will bee of small vse, or profit.
ignorance of the worth thereof, and a conceit, that to them, it will be of small use, or profit.
n1 pp-f dt n1 av, cc dt n1, cst p-acp pno32, pn31 vmb vbi pp-f j n1, cc n1.
(11) sermon (DIV1)
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To what end shoulde a man spend his time, and labour in the search of that, which,
To what end should a man spend his time, and labour in the search of that, which,
p-acp r-crq n1 vmd dt n1 vvi po31 n1, cc n1 p-acp dt n1 pp-f d, r-crq,
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7041
when hee hath found it, is not worth the taking vp, and carrying away? Or though perhaps it bee of some value, in it selfe;
when he hath found it, is not worth the taking up, and carrying away? Or though perhaps it be of Some valve, in it self;
c-crq pns31 vhz vvn pn31, vbz xx j dt vvg a-acp, cc vvg av? cc cs av pn31 vbb pp-f d n1, p-acp pn31 n1;
(11) sermon (DIV1)
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7042
yet if I know not how to make any benefit of it, I were as good spare my paines, as lose my labour.
yet if I know not how to make any benefit of it, I were as good spare my pains, as loose my labour.
av cs pns11 vvb xx c-crq pc-acp vvi d n1 pp-f pn31, pns11 vbdr a-acp j vvb po11 n2, c-acp vvb po11 n1.
(11) sermon (DIV1)
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7043
That neither of these two hinderances might holde vs, from receiuing Christ by faith, that we might become the sonnes of God,
That neither of these two hindrances might hold us, from receiving christ by faith, that we might become the Sons of God,
cst dx pp-f d crd n2 vmd vvi pno12, p-acp vvg np1 p-acp n1, cst pns12 vmd vvi dt n2 pp-f np1,
(11) sermon (DIV1)
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and heires of euerlasting life in heauen; In my last exercise, I shewed both the excellency of this prerogatiue in it selfe,
and Heirs of everlasting life in heaven; In my last exercise, I showed both the excellency of this prerogative in it self,
cc n2 pp-f j n1 p-acp n1; p-acp po11 ord n1, pns11 vvd d dt n1 pp-f d n1 p-acp pn31 n1,
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and the inualuable profitte, that would arise to vs thereof.
and the invaluable profit, that would arise to us thereof.
cc dt j n1, cst vmd vvi p-acp pno12 av.
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7046
What greater honour, can there possiblie bee imagined, then to bee heyres apparant to the kingdome of heauen? what higher aduancement, can the conceite of men,
What greater honour, can there possibly be imagined, then to be Heirs apparent to the Kingdom of heaven? what higher advancement, can the conceit of men,
q-crq jc n1, vmb a-acp av-j vbi vvn, cs pc-acp vbi n2 j p-acp dt n1 pp-f n1? q-crq jc n1, vmb dt n1 pp-f n2,
(11) sermon (DIV1)
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or Angelles deuise, then for the children of the diuell to bee made the sonnes of God?
or Angels devise, then for the children of the Devil to be made the Sons of God?
cc n2 vvi, av p-acp dt n2 pp-f dt n1 pc-acp vbi vvn dt n2 pp-f np1?
(11) sermon (DIV1)
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7048
As for profitte, what should I speake of it? Where is it to bee found,
As for profit, what should I speak of it? Where is it to be found,
c-acp p-acp n1, r-crq vmd pns11 vvi pp-f pn31? q-crq vbz pn31 pc-acp vbi vvn,
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if it bee not in a kingdome:
if it be not in a Kingdom:
cs pn31 vbb xx p-acp dt n1:
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especially such a kingdome, as is furnisht, and full fraught, within it selfe, with all thinges belonging either to commoditie,
especially such a Kingdom, as is furnished, and full fraught, within it self, with all things belonging either to commodity,
av-j d dt n1, c-acp vbz vvn, cc av-j vvn, p-acp pn31 n1, p-acp d n2 vvg d p-acp n1,
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or pleasure? Wee haue had nowe a weekes time, to bethinke our selues, whether wee will bee the children of God, or no.
or pleasure? we have had now a weeks time, to bethink our selves, whither we will be the children of God, or no.
cc n1? pns12 vhb vhn av dt ng1 n1, pc-acp vvi po12 n2, cs pns12 vmb vbi dt n2 pp-f np1, cc uh-dx.
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What speake I of a weeke? We haue, the most part of vs, had many weekes, and moneths, and yeeres:
What speak I of a Week? We have, the most part of us, had many weeks, and months, and Years:
q-crq vvb pns11 pp-f dt n1? pns12 vhb, dt av-ds n1 pp-f pno12, vhd d n2, cc n2, cc n2:
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yea, some of vs some scores of yeers, to cōsider with our selues, whether wee will accept of this offer, which Christ makes vs, in his fathers name, or noe.
yea, Some of us Some scores of Years, to Consider with our selves, whither we will accept of this offer, which christ makes us, in his Father's name, or no.
uh, d pp-f pno12 d n2 pp-f n2, pc-acp vvi p-acp po12 n2, cs pns12 vmb vvi pp-f d n1, r-crq np1 vvz pno12, p-acp po31 ng1 n1, cc uh-dx.
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Wee haue beene, or might haue beene acquainted with these mysteries, a long time; euer since wee came to yeeres of discretion.
we have been, or might have been acquainted with these Mysteres, a long time; ever since we Come to Years of discretion.
pns12 vhb vbn, cc vmd vhi vbn vvn p-acp d n2, dt j n1; av c-acp pns12 vvd p-acp n2 pp-f n1.
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Is it not high time, wee had aduised, and resolued of the matter? Is there such doubt,
Is it not high time, we had advised, and resolved of the matter? Is there such doubt,
vbz pn31 xx j n1, pns12 vhd vvn, cc vvn pp-f dt n1? vbz pc-acp d n1,
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or hazard in the choyse, that wee neede take so long a daye, to giue our aunswere? Doo wee make question,
or hazard in the choice, that we need take so long a day, to give our answer? Doo we make question,
cc vvi p-acp dt n1, cst pns12 vvb vvi av av-j dt n1, pc-acp vvi po12 n1? np1 pns12 vvb n1,
(11) sermon (DIV1)
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whether it bee a prerogatiue, or noe, To bee the sonnes of GOD? If naturall affection canne worke any thing with vs, to whome owe wee more loue,
whither it be a prerogative, or no, To be the Sons of GOD? If natural affection can work any thing with us, to whom owe we more love,
cs pn31 vbb dt n1, cc uh-dx, pc-acp vbi dt n2 pp-f np1? cs j n1 vmb vvi d n1 p-acp pno12, p-acp ro-crq vvb pns12 av-dc vvb,
(11) sermon (DIV1)
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then to him, by whome wee haue our beeing? If wee reguarde iustice, and equitie, to whome doe we rather appertaine,
then to him, by whom we have our being? If we regard Justice, and equity, to whom do we rather appertain,
av p-acp pno31, p-acp ro-crq pns12 vhb po12 vbg? cs pns12 n1 n1, cc n1, p-acp ro-crq vdb pns12 av-c vvi,
(11) sermon (DIV1)
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then to him, that first made vs of nothing? So glorious an inheritance were (in reason) to be songht for, by al possible meanes, though it were not offred.
then to him, that First made us of nothing? So glorious an inheritance were (in reason) to be songht for, by all possible means, though it were not offered.
av p-acp pno31, cst ord vvd pno12 pp-f pix? av j dt n1 vbdr (p-acp n1) pc-acp vbi vvn p-acp, p-acp d j n2, cs pn31 vbdr xx vvn.
(11) sermon (DIV1)
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An inheritance being offered, were (in kindnesse) to bee accepted, though it were not so glorious.
an inheritance being offered, were (in kindness) to be accepted, though it were not so glorious.
dt n1 vbg vvn, vbdr (p-acp n1) pc-acp vbi vvn, cs pn31 vbdr xx av j.
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7061
And doe wee yet draw backward? Are wee still vnresolued? Which of vs doth not, with a certaine iust disdaine, condemne the idle excuses of those men, who beeing bidden to the marriage of the Kings Sonne, would suffer themselues to be carried a waie with such vaine imployments? I haue bought afarme (saith one) and I must needes go out and see it.
And do we yet draw backward? are we still unresolved? Which of us does not, with a certain just disdain, condemn the idle excuses of those men, who being bidden to the marriage of the Kings Son, would suffer themselves to be carried a Way with such vain employments? I have bought afarme (Says one) and I must needs go out and see it.
cc vdb pns12 av vvb av-j? vbr pns12 av j? r-crq pp-f pno12 vdz xx, p-acp dt j j n1, vvb dt j n2 pp-f d n2, r-crq vbg vvn p-acp dt n1 pp-f dt ng1 n1, vmd vvi px32 pc-acp vbi vvn dt n1 p-acp d j n2? pns11 vhb vvn n1 (vvz pi) cc pns11 vmb av vvi av cc vvb pn31.
(11) sermon (DIV1)
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7062
I pray thee haue me excused. I pray thee have me excused.
pns11 vvb pno21 vhi pno11 vvn.
(11) sermon (DIV1)
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7063
Hast thou bought a farme? Nay rather it should seeme the farme hath bought thee? Art thou so tyed to it, that thou canst not bee without the sight of it,
Hast thou bought a farm? Nay rather it should seem the farm hath bought thee? Art thou so tied to it, that thou Canst not be without the sighed of it,
vh2 pns21 vvn dt n1? uh-x av-c pn31 vmd vvi dt n1 vhz vvn pno21? vb2r pns21 av vvn p-acp pn31, cst pns21 vm2 xx vbi p-acp dt n1 pp-f pn31,
(11) sermon (DIV1)
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7064
for a dinner time? Other men take Farmes to serue them for their profite. Thou hast bought one, to serue it to thy vnrecouerable losse.
for a dinner time? Other men take Farms to serve them for their profit. Thou hast bought one, to serve it to thy unrecoverable loss.
p-acp dt n1 n1? av-jn n2 vvb n2 pc-acp vvi pno32 p-acp po32 n1. pns21 vh2 vvn pi, pc-acp vvi pn31 p-acp po21 j n1.
(11) sermon (DIV1)
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7065
Is anie man so madde, as to lose the fauour of a prince, for the sight of a Farme? Another saith, He hath bought fiue yoke of Oxen,
Is any man so mad, as to loose the favour of a Prince, for the sighed of a Farm? another Says, He hath bought fiue yoke of Oxen,
vbz d n1 av j, c-acp pc-acp vvi dt n1 pp-f dt n1, p-acp dt n1 pp-f dt n1? n-jn vvz, pns31 vhz vvn crd n1 pp-f n2,
(11) sermon (DIV1)
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7066
and must go proue them, and therefore prayes to bee excused. and must go prove them, and Therefore prays to be excused.
cc vmb vvi vvi pno32, cc av vvz pc-acp vbi vvn.
(11) sermon (DIV1)
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7067
Excused? Seemes it a matter, that will admitte any excuse, to refuse the kindnesse of a prince,
Excused? Seems it a matter, that will admit any excuse, to refuse the kindness of a Prince,
vvn? vvz pn31 dt n1, cst vmb vvi d n1, pc-acp vvi dt n1 pp-f dt n1,
(11) sermon (DIV1)
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7068
for the triall of a yoke of Oxen? Durst thou send thy Land-lord such an answere? Wilt thou leaue the honor thy prince vouchsafes thee, to be serued at his owne Table, that thou maiest go waite vpon Oxen? They are not yoakt so fast one to another,
for the trial of a yoke of Oxen? Durst thou send thy Landlord such an answer? Wilt thou leave the honour thy Prince vouchsafes thee, to be served At his own Table, that thou Mayest go wait upon Oxen? They Are not yoked so fast one to Another,
p-acp dt n1 pp-f dt n1 pp-f n2? np1 pns21 vvi po21 n1 d dt n1? vm2 pns21 vvi dt n1 po21 n1 vvz pno21, pc-acp vbi vvn p-acp po31 d n1, cst pns21 vm2 vvi n1 p-acp n2? pns32 vbr xx vvn av av-j pi p-acp n-jn,
(11) sermon (DIV1)
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7069
as thou art to euery one of them.
as thou art to every one of them.
c-acp pns21 vb2r p-acp d crd pp-f pno32.
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7070
Let me put thee in minde of an aunswere, made by our Sauiour Christ, in a case not vnlike to this.
Let me put thee in mind of an answer, made by our Saviour christ, in a case not unlike to this.
vvb pno11 vvi pno21 p-acp n1 pp-f dt n1, vvn p-acp po12 n1 np1, p-acp dt n1 xx av-j p-acp d.
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7071
He cald one to followe him, who would needs go first, & burie his father. What said he to him:
He called one to follow him, who would needs go First, & bury his father. What said he to him:
pns31 vvd pi pc-acp vvi pno31, r-crq vmd av vvi ord, cc vvi po31 n1. q-crq vvd pns31 p-acp pno31:
(11) sermon (DIV1)
427
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7072
Let the dead bury their dead; but goe thou, and preach the kingdom of God. So may I say to thee; Let beasts looke to beastes: Let the dead bury their dead; but go thou, and preach the Kingdom of God. So may I say to thee; Let beasts look to beasts:
vvb dt j vvi po32 j; cc-acp vvb pns21, cc vvi dt n1 pp-f np1. av vmb pns11 vvi p-acp pno21; vvb n2 vvi p-acp n2:
(11) sermon (DIV1)
427
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7073
goe thou and enioy the princes presence, and fauour: it is not this mannerly excusing of the matter, that wil serue the turne.
go thou and enjoy the Princes presence, and favour: it is not this mannerly excusing of the matter, that will serve the turn.
vvb pns21 cc vvi dt ng1 n1, cc n1: pn31 vbz xx d av-j vvg pp-f dt n1, cst vmb vvi dt n1.
(11) sermon (DIV1)
427
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7074
The party whom our Sauiour called, went not rudely away to bury his father but demaunded leaue, that hee might goe.
The party whom our Saviour called, went not rudely away to bury his father but demanded leave, that he might go.
dt n1 ro-crq po12 n1 vvn, vvd xx av-j av pc-acp vvi po31 n1 cc-acp vvd n1, cst pns31 vmd vvi.
(11) sermon (DIV1)
427
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7075
Lord, suffer mee first to goe and bury my father. Lord, suffer me First to go and bury my father.
n1, vvb pno11 ord pc-acp vvi cc vvi po11 n1.
(11) sermon (DIV1)
427
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7076
Who shall make this excuse for thee? Shall wee, that are the messengers of God to you in this businesse, seeke to excuse so high a contempt against our Lorde, and Master? Alas! Who shall make this excuse for thee? Shall we, that Are the messengers of God to you in this business, seek to excuse so high a contempt against our Lord, and Master? Alas!
q-crq vmb vvi d n1 p-acp pno21? vmb pns12, cst vbr dt n2 pp-f np1 p-acp pn22 p-acp d n1, vvb pc-acp vvi av j dt n1 p-acp po12 n1, cc n1? np1!
(11) sermon (DIV1)
427
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7077
if we should, it would but little avail you;
if we should, it would but little avail you;
cs pns12 vmd, pn31 vmd cc-acp av-j vvi pn22;
(11) sermon (DIV1)
427
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7078
well might we make our selues guilty of your sinne, but wee should neuer acquit you of it.
well might we make our selves guilty of your sin, but we should never acquit you of it.
av vmd pns12 vvi po12 n2 j pp-f po22 n1, cc-acp pns12 vmd av-x vvi pn22 pp-f pn31.
(11) sermon (DIV1)
427
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7079
Farmes, and oxen to be preferred before the dinner of a King, at the marriage of his Sonne? O the bouldnesse,
Farms, and oxen to be preferred before the dinner of a King, At the marriage of his Son? O the boldness,
n2, cc n2 pc-acp vbi vvn p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f po31 n1? sy dt n1,
(11) sermon (DIV1)
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7080
& brutishnesse of men? Can yee for shame, dare yee for feare, alleage such excuses? The indignitie, you offer the King, is so great, that there will be no means to appease his anger.
& brutishness of men? Can ye for shame, Dare ye for Fear, allege such excuses? The indignity, you offer the King, is so great, that there will be no means to appease his anger.
cc n1 pp-f n2? vmb pn22 p-acp n1, vvb pn22 p-acp n1, vvb d n2? dt n1, pn22 vvb dt n1, vbz av j, cst a-acp vmb vbi dx n2 pc-acp vvi po31 n1.
(11) sermon (DIV1)
427
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7081
And yet, what is a guest to a Sonne? A marriage dinner to an inheritance? If it bee so monstrous an vnthankfulnesse, not to come to a feast, when the King bids vs:
And yet, what is a guest to a Son? A marriage dinner to an inheritance? If it be so monstrous an unthankfulness, not to come to a feast, when the King bids us:
cc av, q-crq vbz dt n1 p-acp dt n1? dt n1 n1 p-acp dt n1? cs pn31 vbb av j dt n1, xx pc-acp vvi p-acp dt n1, c-crq dt n1 vvz pno12:
(11) sermon (DIV1)
428
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7082
what is it, not to accept of a kingdome, when it is offered? Shall seeing of a farme,
what is it, not to accept of a Kingdom, when it is offered? Shall seeing of a farm,
q-crq vbz pn31, xx pc-acp vvi pp-f dt n1, c-crq pn31 vbz vvn? vmb vvg pp-f dt n1,
(11) sermon (DIV1)
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7083
or trying of Oxen, drawe vs a way from taking assurance of so greate an estate? VVhat if thou haue marryed a wife? Canst thou not come to GOD because of that? Thou maist bee both an husband, and a Sonne. bring thy wife with thee;
or trying of Oxen, draw us a Way from taking assurance of so great an estate? What if thou have married a wife? Canst thou not come to GOD Because of that? Thou Mayest be both an husband, and a Son. bring thy wife with thee;
cc vvg pp-f n2, vvb pno12 dt n1 p-acp vvg n1 pp-f av j dt n1? q-crq cs pns21 vhb vvn dt n1? vm2 pns21 xx vvi p-acp np1 c-acp pp-f d? pns21 vm2 vbi av-d dt n1, cc dt n1. vvb po21 n1 p-acp pno21;
(11) sermon (DIV1)
428
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7084
shee shall also bee adop•ed the child of God.
she shall also be adop•ed the child of God.
pns31 vmb av vbi vvn dt n1 pp-f np1.
(11) sermon (DIV1)
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7085
Thou shalt not need to make her any ioynture, or assigne her any dower out of thy land;
Thou shalt not need to make her any jointure, or assign her any dower out of thy land;
pns21 vm2 xx vvi pc-acp vvi po31 d n1, cc vvi pno31 d n1 av pp-f po21 n1;
(11) sermon (DIV1)
428
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7086
she shall be ioint heire of the kingdom with thee: There is neither Iew, nor Grecian;
she shall be joint heir of the Kingdom with thee: There is neither Iew, nor Grecian;
pns31 vmb vbi j n1 pp-f dt n1 p-acp pno21: pc-acp vbz dx np1, ccx jp;
(11) sermon (DIV1)
428
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7087
there is neither bond, nor free: there is neither male, nor female; For yee are all one in Iesus Christ. there is neither bound, nor free: there is neither male, nor female; For ye Are all one in Iesus christ.
a-acp vbz dx n1, ccx j: pc-acp vbz dx n-jn, ccx j-jn; c-acp pn22 vbr d pi p-acp np1 np1.
(11) sermon (DIV1)
428
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7088
There are, in al states, many places of honor & office, whereof the husband is capable;
There Are, in all states, many places of honour & office, whereof the husband is capable;
pc-acp vbr, p-acp d n2, d n2 pp-f n1 cc n1, c-crq dt n1 vbz j;
(11) sermon (DIV1)
428
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7089
but the wife doth not so much as partake with him in the titles.
but the wife does not so much as partake with him in the titles.
cc-acp dt n1 vdz xx av av-d c-acp vvi p-acp pno31 p-acp dt n2.
(11) sermon (DIV1)
428
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7090
And what kingdome, or Common-wealth euer equalled women to men? Onely God hath vouchsaf't one,
And what Kingdom, or Commonwealth ever equaled women to men? Only God hath vouchsafed one,
cc q-crq n1, cc n1 av vvn n2 p-acp n2? j np1 vhz vvn crd,
(11) sermon (DIV1)
428
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7091
and the same prerogatiue to both, that they may both become the children of God.
and the same prerogative to both, that they may both become the children of God.
cc dt d n1 p-acp d, cst pns32 vmb av-d vvi dt n2 pp-f np1.
(11) sermon (DIV1)
428
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7092
But the amplyfying of this matter belonges rather to the next point, concerning the equality of this dignitie, To bee the sonnes of God;
But the amplifying of this matter belongs rather to the next point, Concerning the equality of this dignity, To be the Sons of God;
p-acp dt j-vvg pp-f d n1 vvz av-c p-acp dt ord n1, vvg dt n1 pp-f d n1, pc-acp vbi dt n2 pp-f np1;
(11) sermon (DIV1)
428
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7093
then to this, whereof I nowe entreate, touching the prerogatiue, it selfe. With the loue whereof if any man before were not inflamed:
then to this, whereof I now entreat, touching the prerogative, it self. With the love whereof if any man before were not inflamed:
av p-acp d, c-crq pns11 av vvi, vvg dt n1, pn31 n1. p-acp dt n1 c-crq cs d n1 a-acp vbdr xx vvn:
(11) sermon (DIV1)
428
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7094
Yet (I hope) his affection now is kindled;
Yet (I hope) his affection now is kindled;
av (pns11 vvb) po31 n1 av vbz vvn;
(11) sermon (DIV1)
428
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7095
Sure I am it will bee, if hee doo but enter into a due consideration of the matter.
Sure I am it will be, if he do but enter into a due consideration of the matter.
av-j pns11 vbm pn31 vmb vbi, cs pns31 vdi p-acp vvi p-acp dt j-jn n1 pp-f dt n1.
(11) sermon (DIV1)
428
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7096
For how is it possible, that a man should so much hate himselfe, as not to desire to bee his sonne, whose seruantes the greatest Princes of this worlde, haue alwayes acknowledged themselues to bee?
For how is it possible, that a man should so much hate himself, as not to desire to be his son, whose Servants the greatest Princes of this world, have always acknowledged themselves to be?
p-acp q-crq vbz pn31 j, cst dt n1 vmd av av-d vvi px31, c-acp xx pc-acp vvi pc-acp vbi po31 n1, rg-crq n2 dt js n2 pp-f d n1, vhb av vvn px32 pc-acp vbi?
(11) sermon (DIV1)
428
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7097
What is it then, that wee preferre before this Sonneshippe? It hath beene offered vs,
What is it then, that we prefer before this Sonneshippe? It hath been offered us,
q-crq vbz pn31 av, cst pns12 vvb p-acp d n1? pn31 vhz vbn vvn pno12,
(11) sermon (DIV1)
429
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7098
and almost thrust vpon vs, a long time, and often.
and almost thrust upon us, a long time, and often.
cc av vvd p-acp pno12, dt j n1, cc av.
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429
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7099
The dignitie of it, (according to the weake conceite, and capacity of man) hath beene declared,
The dignity of it, (according to the weak conceit, and capacity of man) hath been declared,
dt n1 pp-f pn31, (vvg p-acp dt j n1, cc n1 pp-f n1) vhz vbn vvn,
(11) sermon (DIV1)
429
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7100
and set out vnto vs. How is it come to passe, that wee haue not layd hould on so extraordinarie a fauour, so long a time?
and Set out unto us How is it come to pass, that we have not laid hold on so extraordinary a favour, so long a time?
cc vvd av p-acp pno12 c-crq vbz pn31 vvn pc-acp vvi, cst pns12 vhb xx vvn n1 p-acp av j dt n1, av av-j dt n1?
(11) sermon (DIV1)
429
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7101
Are wee loth to take the paines? vnreasonable is that excuse, in a matter of so great worth;
are we loath to take the pains? unreasonable is that excuse, in a matter of so great worth;
vbr pns12 j pc-acp vvi dt n2? j vbz d n1, p-acp dt n1 pp-f av j n1;
(11) sermon (DIV1)
430
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7102
and in this matter vntrue also, as the condition propounded euidently sheweth. Beleeue and bee a Sonne.
and in this matter untrue also, as the condition propounded evidently shows. Believe and be a Son.
cc p-acp d n1 j av, c-acp dt n1 vvd av-j vvz. vvb cc vbb dt n1.
(11) sermon (DIV1)
430
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7103
Yet perhaps this pretence might carry some better colour with it, if it were not made by them, who take infinitly more paines,
Yet perhaps this pretence might carry Some better colour with it, if it were not made by them, who take infinitely more pains,
av av d n1 vmd vvi d jc n1 p-acp pn31, cs pn31 vbdr xx vvn p-acp pno32, r-crq vvb av-j dc n2,
(11) sermon (DIV1)
430
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7104
for things infinitly lesse in valew.
for things infinitely less in value.
c-acp n2 av-j av-dc p-acp n1.
(11) sermon (DIV1)
430
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7105
Shall wee plead ignorance, either of our owne estate, or of the exceliency of that prerogatiue? Wilfull ignoraunce rather increaseth, then excuseth the fault.
Shall we plead ignorance, either of our own estate, or of the exceliency of that prerogative? Wilful ignorance rather increases, then excuseth the fault.
vmb pns12 vvi n1, av-d pp-f po12 d n1, cc pp-f dt n1 pp-f d n1? j n1 av-c vvz, av vvz dt n1.
(11) sermon (DIV1)
430
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7106
And who can bee ignorant, that hath had any desire to learne;
And who can be ignorant, that hath had any desire to Learn;
cc q-crq vmb vbi j, cst vhz vhn d n1 pc-acp vvi;
(11) sermon (DIV1)
430
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7107
vnlesse like a man, that lyeth in a ditch, and stre•cheth out his hands, calling for helpe to all them, that passe by, hee refuse to set one finger to the ground,
unless like a man, that lies in a ditch, and stre•cheth out his hands, calling for help to all them, that pass by, he refuse to Set one finger to the ground,
cs av-j dt n1, cst vvz p-acp dt n1, cc vvz av po31 n2, vvg p-acp n1 p-acp d pno32, cst vvb p-acp, pns31 vvb pc-acp vvi crd n1 p-acp dt n1,
(11) sermon (DIV1)
430
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7108
for the raysing of himselfe? Doo wee then despise so great an happinesse? Though wee could bee so vnthankefull to God (and yet that were monstrous) yet howe canne wee bee so iniurious to our selues? What shall I say? Or vpon what shall I lay the blame? It would bee verie strange,
for the raising of himself? Doo we then despise so great an happiness? Though we could be so unthankful to God (and yet that were monstrous) yet how can we be so injurious to our selves? What shall I say? Or upon what shall I lay the blame? It would be very strange,
p-acp dt n-vvg pp-f px31? np1 pns12 av vvb av j dt n1? cs pns12 vmd vbi av j p-acp np1 (cc av cst vbdr j) av q-crq vmb pns12 vbi av j p-acp po12 n2? q-crq vmb pns11 vvi? cc p-acp r-crq vmb pns11 vvi dt n1? pn31 vmd vbi av j,
(11) sermon (DIV1)
430
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7109
and ha•sh to most men, if I should accuse them of not beleeuing.
and ha•sh to most men, if I should accuse them of not believing.
cc vvi p-acp ds n2, cs pns11 vmd vvi pno32 pp-f xx vvg.
(11) sermon (DIV1)
430
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7110
Who would not be foreman of the Iurie to finde him guilty? who would make daintie to giue sentence against his life, that doth not beleeue whatsoeuer is deliuered in the Gospell? Not beleeue? sayeth one.
Who would not be foreman of the Jury to find him guilty? who would make dainty to give sentence against his life, that does not believe whatsoever is Delivered in the Gospel? Not believe? Saith one.
q-crq vmd xx vbi n1 pp-f dt n1 pc-acp vvi pno31 j? q-crq vmd vvi j pc-acp vvi n1 p-acp po31 n1, cst vdz xx vvi r-crq vbz vvn p-acp dt n1? xx vvb? vvz pi.
(11) sermon (DIV1)
430
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7111
Hee is worse then a Turke, or a Iewe, that beleeues not.
He is Worse then a Turk, or a Iewe, that believes not.
pns31 vbz jc cs dt np1, cc dt np1, cst vvz xx.
(11) sermon (DIV1)
430
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7112
I confesse, it seemes scarcely credible to my selfe, that any man professing religion should not beleeue.
I confess, it seems scarcely credible to my self, that any man professing Religion should not believe.
pns11 vvb, pn31 vvz av-j j p-acp po11 n1, cst d n1 vvg n1 vmd xx vvi.
(11) sermon (DIV1)
430
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7113
But I holde it altogether vnpossible, that a man should indeede bee per•waded in his heart, that by beleeuing in Christ, hee shall become the sonne of God;
But I hold it altogether unpossible, that a man should indeed be per•waded in his heart, that by believing in christ, he shall become the son of God;
p-acp pns11 vvb pn31 av j-u, cst dt n1 vmd av vbi vvn p-acp po31 n1, cst p-acp vvg p-acp np1, pns31 vmb vvi dt n1 pp-f np1;
(11) sermon (DIV1)
430
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7114
and yet should bee altogether carelesse of beleeuing.
and yet should be altogether careless of believing.
cc av vmd vbi av j pp-f vvg.
(11) sermon (DIV1)
430
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7115
It is not vnlikely, that wee haue a generall opinion of the •uth of the Scripture:
It is not unlikely, that we have a general opinion of the •uth of the Scripture:
pn31 vbz xx j, cst pns12 vhb dt j n1 pp-f dt n1 pp-f dt n1:
(11) sermon (DIV1)
430
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7116
but either wee neuer markt, or neuer considered this, and such like points, that we might be throughly rooted,
but either we never marked, or never considered this, and such like points, that we might be thoroughly rooted,
cc-acp d pns12 av vvn, cc av-x vvd d, cc d j n2, cst pns12 vmd vbi av-j vvn,
(11) sermon (DIV1)
430
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7117
and grounded in the bleefe therof.
and grounded in the bleefe thereof.
cc vvn p-acp dt n1 av.
(11) sermon (DIV1)
430
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7118
O that I might intreat so much of you all, and euery one, as that you wold be pleased to bestow a little time, •n the meditation of this prerogatiue? I make no question,
O that I might entreat so much of you all, and every one, as that you would be pleased to bestow a little time, •n the meditation of this prerogative? I make no question,
sy cst pns11 vmd vvi av d pp-f pn22 d, cc d pi, c-acp cst pn22 vmd vbi vvn pc-acp vvi dt j n1, av dt n1 pp-f d n1? pns11 vvb dx n1,
(11) sermon (DIV1)
430
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7119
but if once you did stedfastly beleeue it, you would neuer giue ouer, till you had made your selues sure of so happy, and blessed an estate.
but if once you did steadfastly believe it, you would never give over, till you had made your selves sure of so happy, and blessed an estate.
cc-acp cs a-acp pn22 vdd av-j vvi pn31, pn22 vmd av-x vvi a-acp, c-acp pn22 vhd vvn po22 n2 j pp-f av j, cc vvd dt n1.
(11) sermon (DIV1)
430
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7120
The Prophet Esay, considering a little the backewardness of the Iewes, in receiuing saluation, by the promised Messaih:
The Prophet Isaiah, considering a little the backewardness of the Iewes, in receiving salvation, by the promised Messiah:
dt n1 np1, vvg dt j dt n1 pp-f dt np2, p-acp vvg n1, p-acp dt vvn vhz:
(11) sermon (DIV1)
431
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7121
and a great forwardness to other matters, reproues them for it in this sort.
and a great forwardness to other matters, reproves them for it in this sort.
cc dt j n1 p-acp j-jn n2, vvz pno32 p-acp pn31 p-acp d n1.
(11) sermon (DIV1)
431
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7122
Wherefore doe yee lay out siluer (saith hee) and not for bread? And your labour, Wherefore do ye lay out silver (Says he) and not for bred? And your labour,
q-crq vdb pn22 vvi av n1 (vvz pns31) cc xx p-acp n1? cc po22 n1,
(11) sermon (DIV1)
431
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7123
and are not satisfied? May not we ins•ly take vp the like complaint, against the peruersenesse,and Are not satisfied? May not we ins•ly take up the like complaint, against the perverseness,
cc vbr xx vvn? vmb xx po12 j vvb a-acp dt j n1, p-acp dt n1,
(11) sermon (DIV1)
431
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7124
and vnto wardnesse of this age? Doe not men beate their braines, spend their spirits, breake their sleepe, wast their time, shorten their liues, by carking,
and unto wardnesse of this age? Do not men beat their brains, spend their spirits, break their sleep, wast their time, shorten their lives, by carking,
cc p-acp n1 pp-f d n1? vdb xx n2 vvi po32 n2, vvb po32 n2, vvb po32 n1, vvb po32 n1, vvb po32 n2, p-acp n-vvg,
(11) sermon (DIV1)
431
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7125
& caring for the momentary trash of this world? We rise erly, we go late to bed, we fare hardly, we cloth our selues simply, we toile,
& caring for the momentary trash of this world? We rise early, we go late to Bed, we fare hardly, we cloth our selves simply, we toil,
cc vvg p-acp dt j n1 pp-f d n1? pns12 vvb av-j, pns12 vvb av-j p-acp n1, pns12 vvb av, pns12 vvi po12 n2 av-j, pns12 n1,
(11) sermon (DIV1)
431
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7126
& moile like horses, & al for nothing.
& moil like Horses, & all for nothing.
cc n1 av-j n2, cc d p-acp pix.
(11) sermon (DIV1)
431
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7127
What is all the wealth in the world to the riches in heauen? What are all the possessions of the earth to the inheritance of that kingdome? What is all the honor, that the world can heape vpon a man, in comparison of being the Sonne of God? If it continue with thee,
What is all the wealth in the world to the riches in heaven? What Are all the possessions of the earth to the inheritance of that Kingdom? What is all the honour, that the world can heap upon a man, in comparison of being the Son of God? If it continue with thee,
q-crq vbz d dt n1 p-acp dt n1 p-acp dt n2 p-acp n1? q-crq vbr d dt n2 pp-f dt n1 p-acp dt n1 pp-f d n1? q-crq vbz d dt n1, cst dt n1 vmb vvi p-acp dt n1, p-acp n1 pp-f vbg dt n1 pp-f np1? cs pn31 vvb p-acp pno21,
(11) sermon (DIV1)
431
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7128
as long as thou continuest aliue; yet leaues thee, when thou diest;
as long as thou Continuest alive; yet leaves thee, when thou Dies;
c-acp av-j c-acp pns21 vv2 j; av vvz pno21, c-crq pns21 vv2;
(11) sermon (DIV1)
431
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7129
whereas that heauenly preferment abides with thee, & attends vpon thee after death, or rather lifts thee vp,
whereas that heavenly preferment abides with thee, & attends upon thee After death, or rather lifts thee up,
cs cst j n1 vvz p-acp pno21, cc vvz p-acp pno21 p-acp n1, cc av-c vvz pno21 a-acp,
(11) sermon (DIV1)
431
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7130
and carries thee aliue to heauen.
and carries thee alive to heaven.
cc vvz pno21 j p-acp n1.
(11) sermon (DIV1)
431
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7131
For, what though this sinfull earthly carcasse be destroyed? yet the soule mounts, immediatly, vp to heauen, taking possession of that inheritance,
For, what though this sinful earthly carcase be destroyed? yet the soul mounts, immediately, up to heaven, taking possession of that inheritance,
p-acp, r-crq cs d j j n1 vbi vvn? av dt n1 vvz, av-j, a-acp p-acp n1, vvg n1 pp-f d n1,
(11) sermon (DIV1)
431
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7132
and inioying it with al freedome, & comfort, in assured expectation of proportionable glory wherewith the body, in due time, shall be clothed, and beautifyed.
and enjoying it with all freedom, & Comfort, in assured expectation of proportionable glory wherewith the body, in due time, shall be clothed, and beautified.
cc vvg pn31 p-acp d n1, cc n1, p-acp j-vvn n1 pp-f j n1 c-crq dt n1, p-acp j-jn n1, vmb vbi vvn, cc vvn.
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7133
And doe wee still lie groueling vpon earth? Wee shewe thereby whose children wee are:
And do we still lie groveling upon earth? we show thereby whose children we Are:
cc vdb pns12 av vvb vvg p-acp n1? pns12 vvb av rg-crq n2 pns12 vbr:
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vpon thy belly shalt thou goe (said the Lorde to the olde serpent the Diuell) and dust shalt thou eate all the daies of thy life. upon thy belly shalt thou go (said the Lord to the old serpent the devil) and dust shalt thou eat all the days of thy life.
p-acp po21 n1 vm2 pns21 vvi (vvd dt n1 p-acp dt j n1 dt n1) cc n1 vm2 pns21 vvi d dt n2 pp-f po21 n1.
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7135
See if wee doe not, as much as may bee, resemble him in this curse? Wee roote,
See if we do not, as much as may be, resemble him in this curse? we root,
vvb cs pns12 vdb xx, c-acp d c-acp vmb vbi, vvb pno31 p-acp d n1? pns12 vvi,
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and digge into the earth, like Moles, and feed vpon the white, and yellow clay, which with infinite labour,
and dig into the earth, like Moles, and feed upon the white, and yellow clay, which with infinite labour,
cc vvi p-acp dt n1, av-j n2, cc vvi p-acp dt j-jn, cc j-jn n1, r-crq p-acp j n1,
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7137
and no small daunger, we rent out of the very bowells thereof:
and no small danger, we rend out of the very bowels thereof:
cc dx j n1, pns12 vvb av pp-f dt j n2 av:
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7138
yea (a shame to bee spoken, though wee are not ashamed to doe it our immortall soule, that hath nothing in it of any affinity with earth, imploies her vnderstanding, bestowes her affections, perswades, incourages, strengthens, thrusts forward her seruant body, to so wearisome, and so fruitlesse a labour.
yea (a shame to be spoken, though we Are not ashamed to do it our immortal soul, that hath nothing in it of any affinity with earth, employs her understanding, bestows her affections, persuades, encourages, strengthens, thrusts forward her servant body, to so wearisome, and so fruitless a labour.
uh (dt n1 pc-acp vbi vvn, cs pns12 vbr xx j pc-acp vdi pn31 po12 j n1, cst vhz pix p-acp pn31 pp-f d n1 p-acp n1, vvz po31 n1, vvz po31 n2, vvz, vvz, vvz, vvz av-j po31 n1 n1, p-acp av j, cc av j dt n1.
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7139
Think you that a miserable wretch, whē he sits in his counting house, looking ouer his bonds,
Think you that a miserable wretch, when he sits in his counting house, looking over his bonds,
vvb pn22 d dt j n1, c-crq pns31 vvz p-acp po31 vvg n1, vvg p-acp po31 n2,
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7140
when his vsury mony will come in (let them be as many thousand poūds,
when his Usury money will come in (let them be as many thousand pounds,
c-crq po31 n1 n1 vmb vvi p-acp (vvb pno32 vbi p-acp d crd n2,
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as they are hundred pence) can take half that comfort in his trash, that a poore Christian doth in his meditation,
as they Are hundred pence) can take half that Comfort in his trash, that a poor Christian does in his meditation,
c-acp pns32 vbr crd n2) vmb vvi av-jn d n1 p-acp po31 n1, cst dt j njp vdz p-acp po31 n1,
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7142
when hee finds himselfe to be the Sonne of God? Set thy selfe vp to the chin in the heapes of thy gold, tumble and wallow in the midst of all thy pe lfe, shouell it vp by bushells into quarter sacks, stuff thy chists,
when he finds himself to be the Son of God? Set thy self up to the chin in the heaps of thy gold, tumble and wallow in the midst of all thy pe life, shovel it up by bushels into quarter sacks, stuff thy chists,
c-crq pns31 vvz px31 pc-acp vbi dt n1 pp-f np1? j-vvn po21 n1 a-acp p-acp dt n1 p-acp dt n2 pp-f po21 n1, vvb cc vvi p-acp dt n1 pp-f d po21 zz n1, n1 pn31 a-acp p-acp n2 p-acp n1 n2, vvb po21 n2,
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7143
as full as thou canst, till the sides and bottome are ready to fly out, reccon vsury vpō vsury, to the vtmost farthing: but heark:
as full as thou Canst, till the sides and bottom Are ready to fly out, reccon Usury upon Usury, to the utmost farthing: but hark:
c-acp j c-acp pns21 vm2, c-acp dt n2 cc n1 vbr j pc-acp vvi av, n1 n1 p-acp n1, p-acp dt j n1: cc-acp vvb:
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7144
doost thou not heare a fearfull voice, that cries out vnto thee? O foole, this night they shall fetch away thy soul from thee:
dost thou not hear a fearful voice, that cries out unto thee? Oh fool, this night they shall fetch away thy soul from thee:
vd2 pns21 xx vvi dt j n1, cst vvz av p-acp pno21? uh n1, d n1 pns32 vmb vvi av po21 n1 p-acp pno21:
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then whose shal these treasures be, that thou hast prouided? What? a man of thy state, then whose shall these treasures be, that thou hast provided? What? a man of thy state,
cs r-crq vmb d n2 vbi, cst pns21 vh2 vvn? q-crq? dt n1 pp-f po21 n1,
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7146
and aboundance, in a moment come to nothing? quaking, and trembling at the very thought of it, in the midst of al thy wealth? Wouldst thou do so;
and abundance, in a moment come to nothing? quaking, and trembling At the very Thought of it, in the midst of all thy wealth? Wouldst thou do so;
cc n1, p-acp dt n1 vvb p-acp pix? vvg, cc vvg p-acp dt j n1 pp-f pn31, p-acp dt n1 pp-f d po21 n1? vmd2 pns21 vdi av;
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7147
couldst thou do so, if thou knew'st, thou wert going to a most glorious kingdome in heauen? Is it possible, any man of indifferent discretion, should be loth to change a Chamber in an other man• house,
Couldst thou do so, if thou Knewest, thou Wertenberg going to a most glorious Kingdom in heaven? Is it possible, any man of indifferent discretion, should be loath to change a Chamber in an other man• house,
vmd2 pns21 vdi av, cs pns21 vvd2, pns21 vbd2r vvg p-acp dt av-ds j n1 p-acp n1? vbz pn31 j, d n1 pp-f j n1, vmd vbi j pc-acp vvi dt n1 p-acp dt j-jn n1 n1,
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for a royal palace in his own Realme, and gouernment.
for a royal palace in his own Realm, and government.
p-acp dt j n1 p-acp po31 d n1, cc n1.
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7149
But why should I so much distrust your capacities, or suspect your aflections? I see you are able to compass great matters,
But why should I so much distrust your capacities, or suspect your afflictions? I see you Are able to compass great matters,
cc-acp q-crq vmd pns11 av av-d vvi po22 n2, cc vvb po22 n2? pns11 vvb pn22 vbr j pc-acp vvi j n2,
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7150
and haue strong desires to those things, you like:
and have strong Desires to those things, you like:
cc vhb j n2 p-acp d n2, pn22 av-j:
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7151
if I may but entreate so much of you, as to vouchsase a little time, to the meditation of this prerogatiue, I make no doubt,
if I may but entreat so much of you, as to vouchsase a little time, to the meditation of this prerogative, I make no doubt,
cs pns11 vmb cc-acp vvi av d pp-f pn22, c-acp pc-acp vvi dt j n1, p-acp dt n1 pp-f d n1, pns11 vvb dx n1,
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7152
but you will both conceiue, and affect it.
but you will both conceive, and affect it.
cc-acp pn22 vmb av-d vvi, cc vvb pn31.
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7153
I doe not goe about to depriue you of any naturall faculty, but as it were to lead you to the right vse of it.
I do not go about to deprive you of any natural faculty, but as it were to led you to the right use of it.
pns11 vdb xx vvi a-acp pc-acp vvi pn22 pp-f d j n1, cc-acp c-acp pn31 vbdr pc-acp vvi pn22 p-acp dt j-jn n1 pp-f pn31.
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7154
I seeke not to roote out your affections, but to grift vpon them such seions, as may bring forth pleasant, and lasting sruit.
I seek not to root out your affections, but to grift upon them such seions, as may bring forth pleasant, and lasting sruit.
pns11 vvb xx pc-acp vvi av po22 n2, cc-acp p-acp n1 p-acp pno32 d n2, c-acp vmb vvi av j, cc j-vvg n1.
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7155
Is thy vnderstanding great? Here are greate mysteries, in the search whereof thou maist imploy it.
Is thy understanding great? Here Are great Mysteres, in the search whereof thou Mayest employ it.
vbz po21 n1 j? av vbr j n2, p-acp dt n1 c-crq pns21 vm2 vvi pn31.
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7156
For, what wit, what iudgement, what conceit, is able to sound the depth, or valew the worth,
For, what wit, what judgement, what conceit, is able to found the depth, or value the worth,
p-acp, r-crq n1, r-crq n1, r-crq n1, vbz j pc-acp vvi dt n1, cc n1 dt n1,
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or comprehend the extent of this honour, To bee the Sonne of God? Is thy capacity but weake? What is plainer? what is easier,
or comprehend the extent of this honour, To be the Son of God? Is thy capacity but weak? What is plainer? what is Easier,
cc vvi dt n1 pp-f d n1, pc-acp vbi dt n1 pp-f np1? vbz po21 n1 p-acp j? q-crq vbz av-jc? q-crq vbz av-jc,
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7158
then to vnderstand, that by beleeuing in Christ, thou shalt bee made the Sonne of God,
then to understand, that by believing in christ, thou shalt be made the Son of God,
cs pc-acp vvi, cst p-acp vvg p-acp np1, pns21 vm2 vbi vvn dt n1 pp-f np1,
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7159
and ioynt heire of heauen with Christ? Yea, this doctrine wil teachthee, how to satisfy thy most insatiable desires.
and joint heir of heaven with christ? Yea, this Doctrine will teachthee, how to satisfy thy most insatiable Desires.
cc j n1 pp-f n1 p-acp np1? uh, d n1 n1 uh, c-crq pc-acp vvi po21 av-ds j n2.
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7160
Doth ambition prick thee forward, with loue of honour:
Does ambition prick thee forward, with love of honour:
vdz n1 vvi pno21 av-j, p-acp n1 pp-f n1:
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7161
Why wilt thou not set thy minde on that, which is true honour indeed? The foolish vanity of men, hath bewrayed itselfe, that the conquest of the whole world would not suffice them.
Why wilt thou not Set thy mind on that, which is true honour indeed? The foolish vanity of men, hath bewrayed itself, that the conquest of the Whole world would not suffice them.
q-crq vm2 pns21 xx vvi po21 n1 p-acp d, r-crq vbz j n1 av? dt j n1 pp-f n2, vhz vvn px31, cst dt n1 pp-f dt j-jn n1 vmd xx vvi pno32.
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7162
All the autority and glory, that the Emperours of Rome attain'd to, could not quench their thirst of honour,
All the Authority and glory, that the emperors of Rome attained to, could not quench their thirst of honour,
av-d dt n1 cc n1, cst dt n2 pp-f np1 vvd p-acp, vmd xx vvi po32 n1 pp-f n1,
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7163
but that some of them would needes be worship• as Gods. If they could once haue attained the dignity of being the Sonnes of God, it is apparant they had beene satisfyed to the full.
but that Some of them would needs be worship• as God's If they could once have attained the dignity of being the Sons of God, it is apparent they had been satisfied to the full.
cc-acp cst d pp-f pno32 vmd av vbi n1 p-acp n2 cs pns32 vmd a-acp vhi vvn dt n1 pp-f vbg dt n2 pp-f np1, pn31 vbz j pns32 vhd vbn vvn p-acp dt j.
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7164
I confesse, biulding of Churches, offering of sacrifices, making of prayers, ascribing of all power to them, gaue them no sufficient content.
I confess, biulding of Churches, offering of Sacrifices, making of Prayers, ascribing of all power to them, gave them no sufficient content.
pns11 vvb, vvg pp-f n2, vvg pp-f n2, vvg pp-f n2, vvg pp-f d n1 p-acp pno32, vvd pno32 dx j n1.
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7165
For they could not bee perswaded, that they were (as they were, and would needes be, tearmed) Gods. But had they beene assured in their owne true feeling, that they were made Gods indeed,
For they could not be persuaded, that they were (as they were, and would needs be, termed) God's But had they been assured in their own true feeling, that they were made God's indeed,
p-acp pns32 vmd xx vbi vvn, cst pns32 vbdr (c-acp pns32 vbdr, cc vmd av vbi, vvd) n2 cc-acp vhd pns32 vbn vvn p-acp po32 d j n-vvg, cst pns32 vbdr vvn n2 av,
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7166
or the Sonnes of God, which later is a priuiledge of them, that beleeue in Christ, they had beene settled in full quietnesse of minde, & filled with ioy vnspeakeable.
or the Sons of God, which later is a privilege of them, that believe in christ, they had been settled in full quietness of mind, & filled with joy unspeakable.
cc dt n2 pp-f np1, r-crq jc vbz dt n1 pp-f pno32, cst vvb p-acp np1, pns32 vhd vbn vvn p-acp j n1 pp-f n1, cc vvn p-acp n1 j-u.
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7167
Shall we proudly contemne, carelesly neglect, or faintly accept of such an honour? yet if the mighty ons of the world, that doate vpō their present greatnesse, care not for,
Shall we proudly contemn, carelessly neglect, or faintly accept of such an honour? yet if the mighty ons of the world, that dote upon their present greatness, care not for,
vmb pns12 av-j vvb, av-j n1, cc av-j vvi pp-f d dt n1? av cs dt j a-acp pp-f dt n1, cst vvb p-acp po32 j n1, vvb xx p-acp,
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7168
or will not think, that there can be any greater, or better estate, then they now enioy;
or will not think, that there can be any greater, or better estate, then they now enjoy;
cc vmb xx vvi, cst a-acp vmb vbi d jc, cc jc n1, cs pns32 av vvi;
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7169
let not vs refuse so goodly an opportunity, of being made heires of such a kingdome,
let not us refuse so goodly an opportunity, of being made Heirs of such a Kingdom,
vvb xx pno12 vvi av j dt n1, pp-f vbg vvn n2 pp-f d dt n1,
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7170
as hath neither measure of glory nor end of continuance:
as hath neither measure of glory nor end of Continuance:
c-acp vhz dx n1 pp-f n1 ccx n1 pp-f n1:
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7171
but let vs, with all care & diligene, bestow our selues vpon the purchasing of that prerogatiue, which being once attain'd to, giues vs certaine interest t̄o euerlasting happinesse. Nay;
but let us, with all care & diligene, bestow our selves upon the purchasing of that prerogative, which being once attained to, gives us certain Interest to everlasting happiness. Nay;
cc-acp vvb pno12, p-acp d n1 cc j, vvb po12 n2 p-acp dt n-vvg pp-f d n1, r-crq vbg a-acp vvd p-acp, vvz pno12 j n1 p-acp j n1. uh-x;
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7172
will some man reply, you mistake the matter.
will Some man reply, you mistake the matter.
vmb d n1 n1, pn22 vvb dt n1.
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7173
The Euangelist speakes not of any such prerogatiue, as you imagin, by which men are actually,
The Evangelist speaks not of any such prerogative, as you imagine, by which men Are actually,
dt np1 vvz xx pp-f d d n1, c-acp pn22 vvb, p-acp r-crq n2 vbr av-j,
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7174
and presently made the Sonnes of God;
and presently made the Sons of God;
cc av-j vvd dt n2 pp-f np1;
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7175
but of the power that is giuen to them, whereby they haue free will to receiue,
but of the power that is given to them, whereby they have free will to receive,
cc-acp pp-f dt n1 cst vbz vvn p-acp pno32, c-crq pns32 vhb j n1 pc-acp vvi,
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7176
or acknowledge Christ, and so at last, to be made the Sons of God.
or acknowledge christ, and so At last, to be made the Sons of God.
cc vvi np1, cc av p-acp ord, pc-acp vbi vvn dt n2 pp-f np1.
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7177
There is no remedy, though I hastned all I could, to the dispatch of that, which remaines,
There is no remedy, though I hastened all I could, to the dispatch of that, which remains,
pc-acp vbz dx n1, cs pns11 vvd d pns11 vmd, p-acp dt n1 pp-f d, r-crq vvz,
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7178
but I must needs make a little stay; that I may the better cleere the way before me.
but I must needs make a little stay; that I may the better clear the Way before me.
cc-acp pns11 vmb av vvi dt j n1; cst pns11 vmb dt av-jc vvi dt n1 p-acp pno11.
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7179
And because our Rhemists are the men, that prepare these forts against vs, I will incounter them hand to hand,
And Because our Rhemists Are the men, that prepare these forts against us, I will encounter them hand to hand,
cc c-acp po12 n2 vbr dt n2, cst vvb d n2 p-acp pno12, pns11 vmb vvi pno32 n1 p-acp n1,
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7180
as they haue ranged themselues in order, vpon their best aduisement.
as they have ranged themselves in order, upon their best advisement.
c-acp pns32 vhb vvn px32 p-acp n1, p-acp po32 js n1.
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7181
There haue beene many skirmishes, and somebattailes, about this hold of freewill, which is the very strength of the kingdome of popery;
There have been many Skirmishes, and somebattailes, about this hold of freewill, which is the very strength of the Kingdom of popery;
pc-acp vhi vbn d n2, cc n2, p-acp d n1 pp-f n1, r-crq vbz dt j n1 pp-f dt n1 pp-f n1;
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7182
vpon which, all their satis faction, and merits absolutly depend;
upon which, all their satis faction, and merits absolutely depend;
p-acp r-crq, d po32 fw-la n1, cc vvz av-j vvb;
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7183
so that, if this were once ouerthrowne, the best parte of Romish reuenues, by which their warres are mayntained, were vtterly cut off, and their power exceedingly weakned.
so that, if this were once overthrown, the best part of Romish revenues, by which their wars Are maintained, were utterly Cut off, and their power exceedingly weakened.
av cst, cs d vbdr a-acp vvn, dt js n1 pp-f jp n2, p-acp r-crq po32 n2 vbr vvd, vbdr av-j vvn a-acp, cc po32 n1 av-vvg vvn.
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7184
It is not my purprse neither haue I any iust occasion, or opportunity, to seeke out all their force• of this kinde, in euery corner;
It is not my purprse neither have I any just occasion, or opportunity, to seek out all their force• of this kind, in every corner;
pn31 vbz xx po11 n1 av-d vhb pns11 d j n1, cc n1, pc-acp vvi av d po32 n1 pp-f d n1, p-acp d n1;
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7185
but I must, and will content my selfe to take this peece in my way,
but I must, and will content my self to take this piece in my Way,
cc-acp pns11 vmb, cc vmb vvi po11 n1 pc-acp vvi d n1 p-acp po11 n1,
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7186
and to ouerthrowe it by the strength of GOD, and laye it euen with the groumd.
and to overthrown it by the strength of GOD, and say it even with the groumd.
cc pc-acp vvi pn31 p-acp dt n1 pp-f np1, cc vvd pn31 av p-acp dt j-vvn.
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7187
But first I will giue you a view of it, as it standes in all the brauery.
But First I will give you a view of it, as it Stands in all the bravery.
p-acp ord pns11 vmb vvi pn22 dt n1 pp-f pn31, c-acp pn31 vvz p-acp d dt n1.
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7188
Because the place, of it owne nature, affords no firme grounde, for such a building, they lay a forced and false foundation.
Because the place, of it own nature, affords no firm ground, for such a building, they lay a forced and false Foundation.
p-acp dt n1, pp-f pn31 d n1, vvz dx j n1, p-acp d dt n1, pns32 vvd dt j-vvn cc j n1.
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7189
For whereas, the holy Ghost speakes of dignity, and prerogatiue, noting the honour we receceiue, not the strength;
For whereas, the holy Ghost speaks of dignity, and prerogative, noting the honour we receceiue, not the strength;
p-acp cs, dt j n1 vvz pp-f n1, cc n1, vvg dt n1 pns12 vvb, xx dt n1;
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7190
they turne vp that ground, and tell vs of I knowe not what power. This fraud of theirs I doe but name,
they turn up that ground, and tell us of I know not what power. This fraud of theirs I do but name,
pns32 vvb a-acp d n1, cc vvb pno12 pp-f pns11 vvb xx r-crq n1. d n1 pp-f png32 pns11 vdi p-acp n1,
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7191
because I discouered it to the full in my last exercise, and digd it vp, with the labour,
Because I discovered it to the full in my last exercise, and dug it up, with the labour,
c-acp pns11 vvd pn31 p-acp dt j p-acp po11 ord n1, cc vvd pn31 a-acp, p-acp dt n1,
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7192
and tooles of their owne workmen. Now let vs see, what they build vpon this foundation.
and tools of their own workmen. Now let us see, what they built upon this Foundation.
cc n2 pp-f po32 d n2. av vvb pno12 vvi, r-crq pns32 vvb p-acp d n1.
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7193
Freewill (say they) to receiue, or acknowledge Christ:
Freewill (say they) to receive, or acknowledge christ:
n1 (vvb pns32) pc-acp vvi, cc vvi np1:
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and power giuen to men, if they will, to be made by Christ the Sonnes of God, and power given to men, if they will, to be made by christ the Sons of God,
cc n1 vvn p-acp n2, cs pns32 vmb, pc-acp vbi vvn p-acp np1 dt n2 pp-f np1,
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but not forced or drawne thereto, by any necessity. but not forced or drawn thereto, by any necessity.
cc-acp xx vvn cc vvn av, p-acp d n1.
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Hee that carefully surueies this building, shall finde, that there is neither bewty, nor strength therein.
He that carefully surveys this building, shall find, that there is neither beauty, nor strength therein.
pns31 cst av-j vvz d n1, vmb vvi, cst pc-acp vbz dx n1, ccx n1 av.
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How ill fauouredly dooth the forefront shewe? Freewill to receiue Christ, and power giuen.
How ill favoredly doth the forefront show? Freewill to receive christ, and power given.
c-crq av-jn av-j vdz dt n1 vvi? n1 pc-acp vvi np1, cc n1 vvn.
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What of this freewill? Doe you meane that free will is giuen? Doe you seuer it from power? It should seeme so by your wordes:
What of this freewill? Do you mean that free will is given? Do you sever it from power? It should seem so by your words:
q-crq pp-f d n1? vdb pn22 vvb d j n1 vbz vvn? vdb pn22 vvi pn31 p-acp n1? pn31 vmd vvi av p-acp po22 n2:
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for, your Freewill is referred to the receiuing of Christ, your power to being made the Sonnes of God;
for, your Freewill is referred to the receiving of christ, your power to being made the Sons of God;
c-acp, po22 n1 vbz vvn p-acp dt vvg pp-f np1, po22 n1 p-acp vbg vvn dt n2 pp-f np1;
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your building goes beyound your foundation. There is no mention heere but only of power, concerning the later;
your building Goes beyond your Foundation. There is no mention Here but only of power, Concerning the later;
po22 n1 vvz p-acp po22 n1. pc-acp vbz dx n1 av cc-acp av-j pp-f n1, vvg dt jc;
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so that the former stands neither safely, nor handsomely, tottering all aside, and ready to fall, with the least breath, that shall blowe vpon it. Besides; how disorderly stand those wordes;
so that the former Stands neither safely, nor handsomely, tottering all aside, and ready to fallen, with the least breath, that shall blow upon it. Beside; how disorderly stand those words;
av cst dt j vvz d av-j, ccx av-j, vvg d av, cc j pc-acp vvi, p-acp dt ds n1, cst vmb vvi p-acp pn31. p-acp; c-crq av-j vvb d n2;
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If they will? Power giuen to men, if they will, to bee made &c: I pray you make vs vnderstand your meaning.If they will? Power given to men, if they will, to be made etc.: I pray you make us understand your meaning.
cs pns32 vmb? n1 vvn p-acp n2, cs pns32 vmb, pc-acp vbi vvn av: pns11 vvb pn22 vvb pno12 vvi po22 n1.
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Wherein lies this choise? If they will receiue the power, meane you? Or,
Wherein lies this choice? If they will receive the power, mean you? Or,
q-crq vvz d n1? cs pns32 vmb vvi dt n1, vvb pn22? cc,
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if they will bee made the Sonnes of God? Questionlesse it must needes belong to this later;
if they will be made the Sons of God? Questionless it must needs belong to this later;
cs pns32 vmb vbi vvn dt n2 pp-f np1? j pn31 vmb av vvi p-acp d jc;
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To bee made the Sonnes of God, if they will. To be made the Sons of God, if they will.
pc-acp vbi vvn dt n2 pp-f np1, cs pns32 vmb.
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There you should haue set it aboue, and not haue cramd it in, betwixt the other two parts, so rudely.
There you should have Set it above, and not have crammed it in, betwixt the other two parts, so rudely.
a-acp pn22 vmd vhi vvn pn31 a-acp, cc xx vhi vvn pn31 p-acp, p-acp dt j-jn crd n2, av av-j.
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Lastly for the increase of this deformity; the roofe hath no fashion in it, nor proportion to the rest of the building. Viewe them together.
Lastly for the increase of this deformity; the roof hath no fashion in it, nor proportion to the rest of the building. View them together.
ord p-acp dt n1 pp-f d n1; dt n1 vhz dx n1 p-acp pn31, ccx n1 p-acp dt n1 pp-f dt n1. n1 pno32 av.
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Power giuen to be made, but not forced or drawne. This must be diuers from the former; To be made, not forced. Power given to be made, but not forced or drawn. This must be diverse from the former; To be made, not forced.
n1 vvn pc-acp vbi vvn, cc-acp xx vvn cc vvn. d vmb vbi j p-acp dt j; pc-acp vbi vvn, xx vvn.
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It is apparant to euery man, that it would haue beene much handsomer, if not needfull, to haue added in the later clause, to be; thus but not to be forced.
It is apparent to every man, that it would have been much handsomer, if not needful, to have added in the later clause, to be; thus but not to be forced.
pn31 vbz j p-acp d n1, cst pn31 vmd vhi vbn av-d av-jc, cs xx j, pc-acp vhi vvn p-acp dt jc n1, pc-acp vbi; av cc-acp xx pc-acp vbi vvn.
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For that the sentence requires, because of the wordes, that come betweene, to be made, but not forced.
For that the sentence requires, Because of the words, that come between, to be made, but not forced.
p-acp cst dt n1 vvz, c-acp pp-f dt n2, cst vvb p-acp, pc-acp vbi vvn, cc-acp xx vvn.
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VVhat if wee fill vppe the hole with those wordes, is all well? Nothing lesse.
What if we fill up the hold with those words, is all well? Nothing less.
q-crq cs pns12 vvb a-acp dt n1 p-acp d n2, vbz d av? pix av-dc.
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Who sees not that it is absurd to say, that power was giuen men to be made,
Who sees not that it is absurd to say, that power was given men to be made,
q-crq vvz xx cst pn31 vbz j pc-acp vvi, cst n1 vbds vvn n2 pc-acp vbi vvn,
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but not to be forced? As if a man needed power to be giuen him, that he might bee forced.
but not to be forced? As if a man needed power to be given him, that he might be forced.
cc-acp xx pc-acp vbi vvn? p-acp cs dt n1 vvd n1 pc-acp vbi vvn pno31, cst pns31 vmd vbi vvn.
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Nay rather hee had need of power, that he may not be forced. I take no pleasure in this course of reprouing their imperfections:
Nay rather he had need of power, that he may not be forced. I take no pleasure in this course of reproving their imperfections:
uh-x av-c pns31 vhd n1 pp-f n1, cst pns31 vmb xx vbi vvn. pns11 vvb dx n1 p-acp d n1 pp-f vvg po32 n2:
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but their owne insolency in contemning al men, in comparison of their owne faction, & the miserable doating of their followers vpon them,
but their own insolency in contemning all men, in comparison of their own faction, & the miserable doting of their followers upon them,
cc-acp po32 d n1 p-acp vvg d n2, p-acp n1 pp-f po32 d n1, cc dt j n-vvg pp-f po32 n2 p-acp pno32,
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as if there were no learning, but in their heads, makes mee think it not only lawfull,
as if there were no learning, but in their Heads, makes me think it not only lawful,
c-acp cs pc-acp vbdr dx n1, cc-acp p-acp po32 n2, vvz pno11 vvi pn31 xx av-j j,
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7217
but also needfull, to lay open such palpable defects. Now to the strength of this Fort.
but also needful, to lay open such palpable defects. Now to the strength of this Fort.
cc-acp av j, pc-acp vvi j d j n2. av p-acp dt n1 pp-f d n1
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7218
Where Freewill vaunts it selfe, as if it were set vpon a most sure ground.
Where Freewill vaunts it self, as if it were Set upon a most sure ground.
c-crq n1 vvz pn31 n1, c-acp cs pn31 vbdr vvn p-acp dt av-ds j n1.
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7219
The foundation, as they would haue it, is, power to be made, the Sonnes of God.
The Foundation, as they would have it, is, power to be made, the Sons of God.
dt n1, c-acp pns32 vmd vhi pn31, vbz, n1 pc-acp vbi vvn, dt n2 pp-f np1.
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First, I haue shewed already, that the word which our Euangelist here vseth, though sometimes it signify power, yet is neuer taken, in the Scripture, for freedome of wil.
First, I have showed already, that the word which our Evangelist Here uses, though sometime it signify power, yet is never taken, in the Scripture, for freedom of will.
ord, pns11 vhb vvn av, cst dt n1 r-crq po12 np1 av vvz, cs av pn31 vvi n1, av vbz av-x vvn, p-acp dt n1, p-acp n1 pp-f n1.
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But say it were, now, & thē, so taken, & that in this place it belōged to the same matter:
But say it were, now, & them, so taken, & that in this place it belonged to the same matter:
cc-acp vvb pn31 vbdr, av, cc pno32, av vvn, cc cst p-acp d n1 pn31 vvd p-acp dt d n1:
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yet were it not wel applyed by these Papists.
yet were it not well applied by these Papists.
av vbdr pn31 xx av vvd p-acp d njp2.
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For the holy Ghost, dooth not speake heere of power to receiue Christ, but to bee made the Sonnes of God.
For the holy Ghost, doth not speak Here of power to receive christ, but to be made the Sons of God.
p-acp dt j n1, vdz xx vvi av pp-f n1 pc-acp vvi np1, cc-acp pc-acp vbi vvn dt n2 pp-f np1.
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Hee had no meaning to shewe, what was giuen men to enable them, for the receiuing of Christ;
He had no meaning to show, what was given men to enable them, for the receiving of christ;
pns31 vhd dx n1 pc-acp vvi, r-crq vbds vvn n2 pc-acp vvi pno32, p-acp dt n-vvg pp-f np1;
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7225
but to declare, what they should attaine to, by receiuing him:
but to declare, what they should attain to, by receiving him:
cc-acp pc-acp vvi, r-crq pns32 vmd vvi p-acp, p-acp vvg pno31:
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so that this first part of their annotation, hath no warrant from the Text. If any man think, that they may be excused,
so that this First part of their annotation, hath no warrant from the Text. If any man think, that they may be excused,
av cst d ord n1 pp-f po32 n1, vhz dx n1 p-acp dt np1 cs d n1 vvi, cst pns32 vmb vbi vvn,
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as grounding this note of freewill vpon those other words, As many as receiued him;
as grounding this note of freewill upon those other words, As many as received him;
c-acp vvg d n1 pp-f n1 p-acp d j-jn n2, p-acp d c-acp vvd pno31;
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I will shew anone, if God will, against some other popish writers, that no such thing will follow therevpon:
I will show anon, if God will, against Some other popish writers, that no such thing will follow thereupon:
pns11 vmb vvi av, cs np1 vmb, p-acp d j-jn j n2, cst dx d n1 vmb vvi av:
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7229
in the meane while it is easy to see, that this defence, cannot helpe the Rhemists, who raise their building, vpon the words that follow, Hee gaue them power.
in the mean while it is easy to see, that this defence, cannot help the Rhemists, who raise their building, upon the words that follow, He gave them power.
p-acp dt j n1 pn31 vbz j pc-acp vvi, cst d n1, vmbx vvi dt n2, r-crq vvb po32 n-vvg, p-acp dt n2 cst vvb, pns31 vvd pno32 n1.
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Power giuen to men (say they) if they will, to be made by Christ the Sons of God. Power given to men (say they) if they will, to be made by christ the Sons of God.
n1 vvn p-acp n2 (vvb pns32) cs pns32 vmb, pc-acp vbi vvn p-acp np1 dt n2 pp-f np1.
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7231
Now power, but honour, or prerogatiue. But let that passe, as already handled:
Now power, but honour, or prerogative. But let that pass, as already handled:
av n1, cc-acp n1, cc n1. p-acp vvi d vvi, c-acp av vvn:
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And so let vs passe ouer the other words, To bee made, though the Euangelist say to be. I may not forget to note, that they speake craftily,
And so let us pass over the other words, To be made, though the Evangelist say to be. I may not forget to note, that they speak craftily,
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and insufficiently, for the expressing of the Text, Power giuen to men. Why doe they not rather follow the Euangelist? And if they will needes haue it to bee, Power; say as hee doth, giuen to as many as receiue Christ. Giuen to men; say they.
and insufficiently, for the expressing of the Text, Power given to men. Why do they not rather follow the Evangelist? And if they will needs have it to be, Power; say as he does, given to as many as receive christ. Given to men; say they.
cc av-j, p-acp dt vvg pp-f dt n1, n1 vvn p-acp n2. q-crq vdb pns32 xx av-c vvi dt np1? cc cs pns32 vmb av vhi pn31 pc-acp vbi, n1; vvb c-acp pns31 vdz, vvn p-acp c-acp d c-acp vvi np1. vvn p-acp n2; vvb pns32.
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To what men? To them that beleeue in the name of Christ.
To what men? To them that believe in the name of christ.
p-acp r-crq n2? p-acp pno32 cst vvb p-acp dt n1 pp-f np1.
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Hee speakes not of comparison, betwixt men, and Angels, but of difference betwixt men, and men.
He speaks not of comparison, betwixt men, and Angels, but of difference betwixt men, and men.
pns31 vvz xx pp-f n1, p-acp n2, cc n2, cc-acp pp-f n1 p-acp n2, cc n2.
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All haue not this prerogatiue, call it power if you will, To be made the Sonnes of God.
All have not this prerogative, call it power if you will, To be made the Sons of God.
av-d vhb xx d n1, vvb pn31 n1 cs pn22 vmb, pc-acp vbi vvn dt n2 pp-f np1.
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It is proper to them only, that receiue him, by trusting in him. As many as receiued him, to them he gaue the prerogatiue.
It is proper to them only, that receive him, by trusting in him. As many as received him, to them he gave the prerogative.
pn31 vbz j p-acp pno32 av-j, cst vvb pno31, p-acp vvg p-acp pno31. p-acp d c-acp vvd pno31, p-acp pno32 pns31 vvd dt n1.
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7238
You will say, That honour, or power is denyed no man. It is graunted to no man, but to him that beleeues in Christ. But euery man may beleeue.
You will say, That honour, or power is denied no man. It is granted to no man, but to him that believes in christ. But every man may believe.
pn22 vmb vvi, cst n1, cc n1 vbz vvn dx n1. pn31 vbz vvn p-acp dx n1, cc-acp p-acp pno31 cst vvz p-acp np1. p-acp d n1 vmb vvi.
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Of that in the next point.
Of that in the next point.
pp-f d p-acp dt ord n1.
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What then? Therefore this power is giuen to men, To be made the Sonnes of God.
What then? Therefore this power is given to men, To be made the Sons of God.
q-crq av? av d n1 vbz vvn p-acp n2, pc-acp vbi vvn dt n2 pp-f np1.
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The question is not so much of the truth of this speech, as of deliuering the Euangelists meaning:
The question is not so much of the truth of this speech, as of delivering the Evangelists meaning:
dt n1 vbz xx av av-d pp-f dt n1 pp-f d n1, c-acp pp-f vvg dt n2 vvg:
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who intends not to shewe, what power is giuen to men in generall;
who intends not to show, what power is given to men in general;
r-crq vvz xx pc-acp vvi, r-crq n1 vbz vvn p-acp n2 p-acp n1;
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7243
but what benefit they (in particular) reape, which by faith receiue Christ that came into the world, and to his owne.
but what benefit they (in particular) reap, which by faith receive christ that Come into the world, and to his own.
cc-acp q-crq n1 pns32 (p-acp j) vvi, r-crq p-acp n1 vvi np1 cst vvd p-acp dt n1, cc p-acp po31 d.
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7244
Trowe yee it was his purpose to say, that the world, which knewe him not,
Trowe ye it was his purpose to say, that the world, which knew him not,
np1 pn22 pn31 vbds po31 n1 pc-acp vvi, cst dt n1, r-crq vvd pno31 xx,
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and his owne, that receiued him not, had power giuen them to be made the Sonnes of God? I dare say yee doe not thinke so.
and his own, that received him not, had power given them to be made the Sons of God? I Dare say ye do not think so.
cc po31 d, cst vvd pno31 xx, vhd n1 vvn pno32 pc-acp vbi vvn dt n2 pp-f np1? pns11 vvb vvb pn22 vdb xx vvi av.
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7246
But perhaps freewill was giuen to men. This also appertaines to the next point; yet a word, for answere to the doubt.
But perhaps freewill was given to men. This also appertains to the next point; yet a word, for answer to the doubt.
p-acp av n1 vbds vvn p-acp n2. np1 av vvz p-acp dt ord n1; av dt n1, p-acp n1 p-acp dt n1.
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7247
Either it was not giuen at all, or to them only, that had the Gospell preacht vnto them.
Either it was not given At all, or to them only, that had the Gospel preached unto them.
av-d pn31 vbds xx vvn p-acp d, cc p-acp pno32 av-j, cst vhd dt n1 vvd p-acp pno32.
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7248
For we may not dreame of, I cannot tel what freedome of will, whereof all men should be partakers, by the vertue,
For we may not dream of, I cannot tell what freedom of will, whereof all men should be partakers, by the virtue,
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7249
and efficacy of our Sauiours comming into the world. There is no such matter.
and efficacy of our Saviour's coming into the world. There is no such matter.
cc n1 pp-f po12 ng1 vvg p-acp dt n1. pc-acp vbz dx d n1.
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7250
If free wil to receiue Christ be not common to all men by nature, it is giuen by certaine meanes, to certaine men, and not to other.
If free will to receive christ be not Common to all men by nature, it is given by certain means, to certain men, and not to other.
cs j n1 pc-acp vvi np1 vbb xx j p-acp d n2 p-acp n1, pn31 vbz vvn p-acp j n2, p-acp j n2, cc xx p-acp j-jn.
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7251
There is no possibility of being made the Son of God, but vpon a supposition of faith, by the doctrine of the Gospell.
There is no possibility of being made the Son of God, but upon a supposition of faith, by the Doctrine of the Gospel.
pc-acp vbz dx n1 pp-f vbg vvn dt n1 pp-f np1, cc-acp p-acp dt n1 pp-f n1, p-acp dt n1 pp-f dt n1.
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7252
But if by Freewill to acknowledge Christ, and power to be made the Sonne of God, they vnderstood no more,
But if by Freewill to acknowledge christ, and power to be made the Son of God, they understood no more,
cc-acp cs p-acp n1 pc-acp vvi np1, cc n1 pc-acp vbi vvn dt n1 pp-f np1, pns32 vvd av-dx av-dc,
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7253
but the contrary to that, which they deny in the last place; namely, being forced, ordrawne therevnto, by necessity;
but the contrary to that, which they deny in the last place; namely, being forced, ordrawne thereunto, by necessity;
cc-acp dt j-jn p-acp d, r-crq pns32 vvb p-acp dt ord n1; av, vbg vvn, vvn av, p-acp n1;
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7254
wee would readily, and willingly subscribe to their opinion.
we would readily, and willingly subscribe to their opinion.
pns12 vmd av-j, cc av-j vvi p-acp po32 n1.
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7255
For we know it is needlesse, that God should force a man to that, to which he can, without any violēce, perswade, and incline him.
For we know it is needless, that God should force a man to that, to which he can, without any violence, persuade, and incline him.
c-acp pns12 vvb pn31 vbz j, cst np1 vmd vvi dt n1 p-acp d, p-acp r-crq pns31 vmb, p-acp d n1, vvb, cc vvi pno31.
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7256
Yea, we confesse it is held by vs for an impossibility, that the will should be forced;
Yea, we confess it is held by us for an impossibility, that the will should be forced;
uh, pns12 vvb pn31 vbz vvn p-acp pno12 p-acp dt n1, cst dt n1 vmd vbi vvn;
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7257
that a man should wil, & not wil.
that a man should will, & not will.
cst dt n1 vmd vvi, cc xx n1.
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7258
But this is the maine matter that must be handled against other adversaries by & by; & I hasten to it.
But this is the main matter that must be handled against other Adversaries by & by; & I hasten to it.
p-acp d vbz dt j n1 cst vmb vbi vvn p-acp j-jn n2 p-acp cc a-acp; cc pns11 vvb p-acp pn31.
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Only giue me leaue to add this one thing, concerning the point of freewil, groūded on this place of Scripture by the Rhemists;
Only give me leave to add this one thing, Concerning the point of freewill, grounded on this place of Scripture by the Rhemists;
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that is I grant them their translatiō: yet freewil hath but a slippry foundatiō therevpon. He gaue them power to be made the Sons of God;
that is I grant them their Translation: yet freewill hath but a slippery Foundation thereupon. He gave them power to be made the Sons of God;
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what of that? Therfore it was in their own choise, whether they would be the Sons of God,
what of that? Therefore it was in their own choice, whither they would be the Sons of God,
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or no, & they had power to be, if they would.
or no, & they had power to be, if they would.
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It is out of questiō, that they could not be, vnless they would, supposing that they were not, vpō their beleeuing.
It is out of question, that they could not be, unless they would, supposing that they were not, upon their believing.
pn31 vbz av pp-f n1, cst pns32 vmd xx vbi, cs pns32 vmd, vvg cst pns32 vbdr xx, p-acp po32 vvg.
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But this freedome of will cannot be drawne necessarily out of these words.
But this freedom of will cannot be drawn necessarily out of these words.
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Is it al one to say, He gaue them power to be made the Sons of God;
Is it all one to say, He gave them power to be made the Sons of God;
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& He gaue them free wil to choose whether they wold be made the Sons of God,
& He gave them free will to choose whither they would be made the Sons of God,
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or no? Power giuen to such a purpose inferrs a kind of faculty, resting in him, to whom it is giuen, to doe that which it is giuen for. or no? Power given to such a purpose infers a kind of faculty, resting in him, to whom it is given, to do that which it is given for.
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This if the holy Ghost had intended to signify, he would rather haue said; He gaue them power, to make themselues the Sons of God, if they would:
This if the holy Ghost had intended to signify, he would rather have said; He gave them power, to make themselves the Sons of God, if they would:
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or at least, By which they might be willing to be made the Sonnes of God, by beleeuing they were made capeable of that prerogatiue.
or At least, By which they might be willing to be made the Sons of God, by believing they were made capable of that prerogative.
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As one that is born, & brought vp in the Coūtry, hath no possibility to becōe Mayor, or sheriff of this Citty:
As one that is born, & brought up in the Country, hath no possibility to become Mayor, or sheriff of this city:
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But if hee hath his freedome bestowed vpon him, and he hath there wit hall power giuen him to bee made a giuernour,
But if he hath his freedom bestowed upon him, and he hath there wit hall power given him to be made a giuernour,
cc-acp cs pns31 vhz po31 n1 vvn p-acp pno31, cc pns31 vhz pc-acp vvi n1 n1 vvn pno31 pc-acp vbi vvn dt n1,
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though his power doe not signifie any freewill:
though his power do not signify any freewill:
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So it is with them, that haue attayned to faith, (I speake according to the Rhemists conceite,
So it is with them, that have attained to faith, (I speak according to the Rhemists conceit,
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and translation) who haue power to bee made the sonnes of God, and yet this power proues not any freedome of will.
and Translation) who have power to be made the Sons of God, and yet this power Proves not any freedom of will.
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Thus, and thus weakely haue our Rhemists built their Forte, for the safety of their kingdome of free will.
Thus, and thus weakly have our Rhemists built their Fort, for the safety of their Kingdom of free will.
av, cc av av-j vhb po12 n2 vvd po32 n1, p-acp dt n1 pp-f po32 n1 pp-f j n1.
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The foundation is sandy, the building neither faire for sight, nor strong for vse.
The Foundation is sandy, the building neither fair for sighed, nor strong for use.
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Some other of the same crue, haue laboured to make good that point out of this place, by an other kinde of sortification.
some other of the same crew, have laboured to make good that point out of this place, by an other kind of sortification.
d n-jn pp-f dt d n1, vhb vvn pc-acp vvi j cst n1 av pp-f d n1, p-acp dt j-jn n1 pp-f n1.
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It is apparant (saith one) that it is the power of free will, It is apparent (Says one) that it is the power of free will,
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or that it is the office of free will, to receiue, or not receiue the worde of God;
or that it is the office of free will, to receive, or not receive the word of God;
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because the Euangelist tells vs that some doe receiue, and some doe not. This man made better choise of his ground, then our Rhemists did.Because the Evangelist tells us that Some do receive, and Some do not. This man made better choice of his ground, then our Rhemists did.
c-acp dt np1 vvz pno12 d d vdb vvi, cc d vdb xx. d n1 vvd jc n1 pp-f po31 n1, cs po12 n2 vdd.
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For hee layes his foundation on the very wordes of the holy Ghost rightly vnderstood; His owne receiued him not.
For he lays his Foundation on the very words of the holy Ghost rightly understood; His own received him not.
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But as many as receiued him, &c. The first wordes are plaine of his not being receiued: But as many as received him, etc. The First words Are plain of his not being received:
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the later sufficiently implyed that some did receiue him; els would the Euangelist haue said;
the later sufficiently employed that Some did receive him; Else would the Evangelist have said;
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But if any man had receiued him, he would haue giuen him the Prerogatiue, to be the Sonne of God. A good beginning;
But if any man had received him, he would have given him the Prerogative, to be the Son of God. A good beginning;
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but hee failes in the pursuit of the matter.
but he fails in the pursuit of the matter.
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And yet if his meaning were no other, then his words may well beare, hee might bee allowed in that, hee saith.
And yet if his meaning were no other, then his words may well bear, he might be allowed in that, he Says.
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For it is not to bee denied, that it is the will of man, that either receiueth, or refuseth Christ.
For it is not to be denied, that it is the will of man, that either receiveth, or Refuseth christ.
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This I speake according to the true nature of saith, which is to rest vpon Christ for saluation:
This I speak according to the true nature of Says, which is to rest upon christ for salvation:
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and that resting is an action of the will.
and that resting is an actium of the will.
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But if I were to speak, after the opinion of the Papists, (as he should haue done) who place faith in the vnderstanding, I see not how I might truely affirme that it it the office of the will, to receiue, or not to receiue Christ.
But if I were to speak, After the opinion of the Papists, (as he should have done) who place faith in the understanding, I see not how I might truly affirm that it it the office of the will, to receive, or not to receive christ.
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For it is not in the power of the will, to beleeue, or not to beleeue;
For it is not in the power of the will, to believe, or not to believe;
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that is to acknowledge a thing to bee true, or false, any more then it is for a man to take that to bee white, which hee sees to be blacke, red, yellow, greene,
that is to acknowledge a thing to be true, or false, any more then it is for a man to take that to be white, which he sees to be black, read, yellow, green,
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or of some other colour, then white. In such cases, there is no manner of command in the will ouer the vnderstanding.
or of Some other colour, then white. In such cases, there is no manner of command in the will over the understanding.
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Well may it preuaile so farre, as to hinder the vnderstanding in examining of a truth,
Well may it prevail so Far, as to hinder the understanding in examining of a truth,
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or in the professing of that it conceiues;
or in the professing of that it conceives;
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yea it may carry a man with violence to make contrarie profession to that, he is perswaded of and knows:
yea it may carry a man with violence to make contrary profession to that, he is persuaded of and knows:
uh pn31 vmb vvi dt n1 p-acp n1 pc-acp vvi j-jn n1 p-acp d, pns31 vbz vvn pp-f cc vvz:
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but it cannot possibly be of force to inioyne it, to holde this, or that for truth, otherwise then naturall,
but it cannot possibly be of force to enjoin it, to hold this, or that for truth, otherwise then natural,
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or supernaturall light discouers it to be. It is the will then, that receiues Christ, or refuseth him, beleeues, or beleeues not:
or supernatural Light discovers it to be. It is the will then, that receives christ, or Refuseth him, believes, or believes not:
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taking faith for trusting in Christ, as wee doe;
taking faith for trusting in christ, as we do;
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not, as the Papists doe, for beleeuing the truth of that which is deliuered concerning him, in the Scripture.
not, as the Papists do, for believing the truth of that which is Delivered Concerning him, in the Scripture.
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Neither yet is it to bee helde for true, that there is any such power,
Neither yet is it to be held for true, that there is any such power,
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or office of free will, as the Papists dreame of, to bee concluded out of this place.
or office of free will, as the Papists dream of, to be concluded out of this place.
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For I may not runne into a large discourse of the Doctrine:
For I may not run into a large discourse of the Doctrine:
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but must keepe my selfe within the compasse of this one Text. The free will, which the Papists fight for,
but must keep my self within the compass of this one Text. The free will, which the Papists fight for,
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as for their free hold, is an absolute libertie in the will of Man, to choose,
as for their free hold, is an absolute liberty in the will of Man, to choose,
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or refuse, at his owne pleasure. This they say wee haue, and vse in the accepting, or reiecting of grace:or refuse, At his own pleasure. This they say we have, and use in the accepting, or rejecting of grace:
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which is offered vs by God; but so, that it is left to vs, to receiue, or refuse it.
which is offered us by God; but so, that it is left to us, to receive, or refuse it.
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This Doctrine say I, can not bee warranted by this scripture. Let any reasonable man iudge.
This Doctrine say I, can not be warranted by this scripture. Let any reasonable man judge.
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Some refuse CHRIST, some receiue him; what will you inferre herevpon? That therefore it is left to euerie mans choyse, some refuse CHRIST, Some receive him; what will you infer hereupon? That Therefore it is left to every men choice,
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whether hee will receiue him, or refuse him? Tell me, what you thinke of the first grace, by which a man is inhabled to take, or leaue.whither he will receive him, or refuse him? Tell me, what you think of the First grace, by which a man is inhabled to take, or leave.
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I will speake as plaine, as by any meanes I can, that euery man may vnderstand mee.
I will speak as plain, as by any means I can, that every man may understand me.
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It is agreed vpon, on both sides, theirs, and ours, that naturally no man hath any power to receiue CHRIST, or to will to receiue him.
It is agreed upon, on both sides, theirs, and ours, that naturally no man hath any power to receive CHRIST, or to will to receive him.
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Therefore this Abilitie, of the vsing whereof wee dispute, is vouchsaf't to euery one, that hath it, by God, and proceedes of him.
Therefore this Ability, of the using whereof we dispute, is vouchsafed to every one, that hath it, by God, and proceeds of him.
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Shall I reason now, as as our Papists doe? Some men haue this grace, by which they are able to beleeue, some men haue it not.
Shall I reason now, as as our Papists do? some men have this grace, by which they Are able to believe, Some men have it not.
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Therefore there is free will in men to haue it, or want it. Will this follow vpon that? No more will it;
Therefore there is free will in men to have it, or want it. Will this follow upon that? No more will it;
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that there is free will, because some beleeue, and some doe not.
that there is free will, Because Some believe, and Some do not.
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Indeede, if there were nothing els to bee found, from which this difference might bee fetcht,
Indeed, if there were nothing Else to be found, from which this difference might be fetched,
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but onely the will of man; there were some good reason to conclude freedome of will, from choise, and refusall.
but only the will of man; there were Some good reason to conclude freedom of will, from choice, and refusal.
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But the case standing, as it doth, that wee can assigne a better reason of this diuersitie,
But the case standing, as it does, that we can assign a better reason of this diversity,
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euen the worke of Gods spirit by grace in the hearts of as many as beleeue, the Papists conclusion is weake, and lame. Some receiue, some refuse:
even the work of God's Spirit by grace in the hearts of as many as believe, the Papists conclusion is weak, and lame. some receive, Some refuse:
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Therefore (say they) there is free will, by the power whereof the one sort beleeue,
Therefore (say they) there is free will, by the power whereof the one sort believe,
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and the other, for not vsing that power, beleeue not. and the other, for not using that power, believe not.
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Nay rather (say wee) Therefore the grace of GOD workes more effectually in the hearts of some, then of other some.
Nay rather (say we) Therefore the grace of GOD works more effectually in the hearts of Some, then of other Some.
uh av-c (vvb pns12) av dt n1 pp-f np1 vvz av-dc av-j p-acp dt n2 pp-f d, av pp-f j-jn d.
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Is there any Christian soule, whom this conclusion of ours will not content better, then that of theirs? Surely he must needs loue his owne glorie, better then Gods, that had rather ascribe his faith, to his owne free will,
Is there any Christian soul, whom this conclusion of ours will not content better, then that of theirs? Surely he must needs love his own glory, better then God's, that had rather ascribe his faith, to his own free will,
vbz a-acp d njp n1, ro-crq d n1 pp-f png12 vmb xx vvi av-jc, cs d pp-f png32? av-j pns31 vmb av vvi po31 d n1, jc cs n2, cst vhd av-c vvi po31 n1, p-acp po31 d j n1,
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then to the grace of God. Haue I not yet spoken enough;
then to the grace of God. Have I not yet spoken enough;
av p-acp dt n1 pp-f np1. vhb pns11 xx av vvn av-d;
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or not plaine enough? Bee not wearied I beseech you, though I dwell a little longer vpon the matter.
or not plain enough? Bee not wearied I beseech you, though I dwell a little longer upon the matter.
cc xx j av-d? n1 xx vvn pns11 vvb pn22, cs pns11 vvb dt j av-jc p-acp dt n1.
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I hope I shall better expresse my minde, and you better vnderstand me.
I hope I shall better express my mind, and you better understand me.
pns11 vvb pns11 vmb av-jc vvi po11 n1, cc pn22 j vvb pno11.
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That abilitie to beleeue comes of God, and not of our selues, it is out of question betwixt vs. The doubt is, touching the vse of this abilitie. For example;
That ability to believe comes of God, and not of our selves, it is out of question betwixt us The doubt is, touching the use of this ability. For Exampl;
cst n1 pc-acp vvi vvz pp-f np1, cc xx pp-f po12 n2, pn31 vbz av pp-f n1 p-acp pno12 dt n1 vbz, vvg dt n1 pp-f d n1. p-acp n1;
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Let vs suppose, that both the theeues that were crucified with our Sauiour Christ, had this grace bestowed on them by God, that they were able to beleeue.
Let us suppose, that both the thieves that were Crucified with our Saviour christ, had this grace bestowed on them by God, that they were able to believe.
vvb pno12 vvi, cst d dt n2 cst vbdr vvn p-acp po12 n1 np1, vhd d n1 vvn p-acp pno32 p-acp np1, cst pns32 vbdr j pc-acp vvi.
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He on the right hand vseth this grace, and beleeueth; the other doth not vse it, and continueth in vnbeliefe.
He on the right hand uses this grace, and Believeth; the other does not use it, and Continueth in unbelief.
pns31 p-acp dt j-jn n1 vvz d n1, cc vvz; dt n-jn vdz xx vvi pn31, cc vvz p-acp n1.
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The question is, whence this difference ariseth. From the power of free will; say the Papists.
The question is, whence this difference arises. From the power of free will; say the Papists.
dt n1 vbz, c-crq d n1 vvz. p-acp dt n1 pp-f j n1; vvb dt njp2.
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From the workes of Gods grace, say wee.From the works of God's grace, say we.
p-acp dt n2 pp-f npg1 n1, vvb pns12.
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Wee deny not (say they), that the grace of God workes more effectually in the one, then in the other:
we deny not (say they), that the grace of God works more effectually in the one, then in the other:
pns12 vvb xx (vvb pns32), cst dt n1 pp-f np1 vvz av-dc av-j p-acp dt pi, av p-acp dt n-jn:
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but wee affirme, that the reason of this difference in working, proceeds from the diuers vse of free will, in each of them.
but we affirm, that the reason of this difference in working, proceeds from the diverse use of free will, in each of them.
cc-acp pns12 vvb, cst dt n1 pp-f d n1 p-acp vvg, vvz p-acp dt j n1 pp-f j n1, p-acp d pp-f pno32.
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If hee, on the left hand, had bin willing to beleeue, the spirit of God would haue begotten faith in his heart.
If he, on the left hand, had been willing to believe, the Spirit of God would have begotten faith in his heart.
cs pns31, p-acp dt j n1, vhd vbn j pc-acp vvi, dt n1 pp-f np1 vmd vhi vvn n1 p-acp po31 n1.
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If he had on the right hand bin vnwilling, the grace of God would haue brought forth no faith in him.
If he had on the right hand been unwilling, the grace of God would have brought forth no faith in him.
cs pns31 vhd p-acp dt j-jn n1 vbn j, dt n1 pp-f np1 vmd vhi vvn av dx n1 p-acp pno31.
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Yet they touch not the point. I presse them for a farder answere.
Yet they touch not the point. I press them for a farther answer.
av pns32 vvb xx dt n1. pns11 vvb pno32 p-acp dt jc n1.
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Whence was it, that the one was willing, rather then the other? Speake out, that all men may heare you.
Whence was it, that the one was willing, rather then the other? Speak out, that all men may hear you.
q-crq vbds pn31, cst dt pi vbds j, av-c cs dt j-jn? np1 av, cst d n2 vmb vvi pn22.
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7339
Was it from himselfe, or from God? From both.
Was it from himself, or from God? From both.
vbds pn31 p-acp px31, cc p-acp np1? p-acp d.
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They are halfe ashamed, to bee knowne what they hould, and therefore striue, to shift of the matter, in this sort.
They Are half ashamed, to be known what they hold, and Therefore strive, to shift of the matter, in this sort.
pns32 vbr j-jn j, pc-acp vbi vvn r-crq pns32 vvb, cc av vvb, pc-acp vvi pp-f dt n1, p-acp d n1.
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But it will not serue the turne. I looke for a plaine and direct answere.
But it will not serve the turn. I look for a plain and Direct answer.
p-acp pn31 vmb xx vvi dt n1. pns11 vvb p-acp dt j cc j n1.
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When both the theeues were alike vnwilling, and might both alike become willing, whence arose the beginning of difference betwixt them? You cannot say, it came from God;
When both the thieves were alike unwilling, and might both alike become willing, whence arose the beginning of difference betwixt them? You cannot say, it Come from God;
c-crq d dt n2 vbdr av j, cc vmd av-d av-j vvn j, q-crq vvd dt n1 pp-f n1 p-acp pno32? pn22 vmbx vvi, pn31 vvd p-acp np1;
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for in respect of him, they were yet both alike.
for in respect of him, they were yet both alike.
c-acp p-acp n1 pp-f pno31, pns32 vbdr av av-d av.
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What remaines then to be answered, but that the one, of himselfe, did yeeld to the motion of Gods spirit, the other might haue done, but woulde not.
What remains then to be answered, but that the one, of himself, did yield to the motion of God's Spirit, the other might have done, but would not.
q-crq vvz av pc-acp vbi vvn, cc-acp cst dt pi, pp-f px31, vdd vvi p-acp dt n1 pp-f npg1 n1, dt n-jn vmd vhi vdn, cc-acp vmd xx.
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I confesse, you say, there wanted assistance from God, to leade him forward to the obtaining of Faith:
I confess, you say, there wanted assistance from God, to lead him forward to the obtaining of Faith:
pns11 vvb, pn22 vvb, a-acp vvd n1 p-acp np1, pc-acp vvi pno31 av-j p-acp dt n-vvg pp-f n1:
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but yet you still auouch, that the Originall of the difference was from the free will of man, that yeelded;
but yet you still avouch, that the Original of the difference was from the free will of man, that yielded;
cc-acp av pn22 av vvi, cst dt j-jn pp-f dt n1 vbds p-acp dt j n1 pp-f n1, cst vvd;
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not from the free grace of God, that inclined him to yeelding.
not from the free grace of God, that inclined him to yielding.
xx p-acp dt j n1 pp-f np1, cst vvd pno31 p-acp vvg.
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For that grace was common to him with the other, in whome there was no willingness at all.
For that grace was Common to him with the other, in whom there was no willingness At all.
p-acp d n1 vbds j p-acp pno31 p-acp dt n-jn, p-acp ro-crq a-acp vbds dx n1 p-acp d.
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7349
What was become of the zeale of the glorie of God, when men first broch't these deuises? Is it not enough for vs, that wee are willing to bee saued,
What was become of the zeal of the glory of God, when men First broached these devises? Is it not enough for us, that we Are willing to be saved,
q-crq vbds vvn pp-f dt n1 pp-f dt n1 pp-f np1, c-crq n2 ord vvd d n2? vbz pn31 xx av-d p-acp pno12, cst pns12 vbr j pc-acp vbi vvn,
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but that wee must also take the cheefe glorie of it to our selues? Are wee so puft vp with pride,
but that we must also take the chief glory of it to our selves? are we so puffed up with pride,
cc-acp cst pns12 vmb av vvi dt j-jn n1 pp-f pn31 p-acp po12 n2? vbr pns12 av vvn a-acp p-acp n1,
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7351
and selfe loue, that wee had as lieue perish, as bee beholden to GOD for our saluation? Blame mee not,
and self love, that we had as lieve perish, as bee beholden to GOD for our salvation? Blame me not,
cc n1 n1, cst pns12 vhd a-acp av-j vvi, c-acp n1 vvi p-acp np1 p-acp po12 n1? vvb pno11 xx,
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7352
if I charge the pride of mans Nature very deepely in this case.
if I charge the pride of men Nature very deeply in this case.
cs pns11 vvb dt n1 pp-f ng1 n1 av av-jn p-acp d n1.
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It is a matter, that concernes my Lord, and maister, (on whose message I come) very neere.
It is a matter, that concerns my Lord, and master, (on whose message I come) very near.
pn31 vbz dt n1, cst vvz po11 n1, cc n1, (p-acp rg-crq n1 pns11 vvb) av av-j.
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Hath hee, of himselfe, vouchsafed meanes, by which wee may bee saued; hath hee, meerely of his owne good will, imparted the knowledge thereof vnto vs;
Hath he, of himself, vouchsafed means, by which we may be saved; hath he, merely of his own good will, imparted the knowledge thereof unto us;
vhz pns31, pp-f px31, vvd n2, p-acp r-crq pns12 vmb vbi vvn; vhz pns31, av-j pp-f po31 d j n1, vvd dt n1 av p-acp pno12;
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hath hee, without any desert, or desire on our part, prouided, to aduance vs to the estate of Sonnes, from the condition of Seruants;
hath he, without any desert, or desire on our part, provided, to advance us to the estate of Sons, from the condition of Servants;
vhz pns31, p-acp d n1, cc vvb p-acp po12 n1, vvn, pc-acp vvi pno12 p-acp dt n1 pp-f n2, p-acp dt n1 pp-f n2;
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and doe wee grudge to let him haue the honour of it? A little is too much for God;
and do we grudge to let him have the honour of it? A little is too much for God;
cc vdb pns12 vvb pc-acp vvi pno31 vhi dt n1 pp-f pn31? dt j vbz av av-d c-acp np1;
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7357
nothing is enough for our selues.
nothing is enough for our selves.
pix vbz d p-acp po12 n2.
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7358
Wee are content (with much adoe) to let it bee thought, and said, that wee are not able without grace, to doe that, by which the fauour of GOD may bee procured.
we Are content (with much ado) to let it be Thought, and said, that we Are not able without grace, to do that, by which the favour of GOD may be procured.
pns12 vbr j (p-acp d n1) pc-acp vvi pn31 vbi vvn, cc vvd, cst pns12 vbr xx j p-acp n1, pc-acp vdi d, p-acp r-crq dt n1 pp-f np1 vmb vbi vvn.
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But when wee haue once receiued from God abilitie to beleeue (I speake still,
But when we have once received from God ability to believe (I speak still,
p-acp c-crq pns12 vhb a-acp vvn p-acp np1 n1 pc-acp vvi (pns11 vvb av,
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7360
as the Papists doe, against whom I reason) then it lies in our owne power to be saued, or to be damned.
as the Papists do, against whom I reason) then it lies in our own power to be saved, or to be damned.
c-acp dt njp2 vdb, p-acp ro-crq pns11 vvb) cs pn31 vvz p-acp po12 d n1 pc-acp vbi vvn, cc pc-acp vbi vvn.
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7361
There is no question of the later; but the cause of damnation is alwaies in our selues;
There is no question of the later; but the cause of damnation is always in our selves;
pc-acp vbz dx n1 pp-f dt jc; cc-acp dt n1 pp-f n1 vbz av p-acp po12 n2;
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7362
and so in our selues, that, of our selues, there is no possibilitie, what grace soeuer wee haue receiued, to escape it.
and so in our selves, that, of our selves, there is no possibility, what grace soever we have received, to escape it.
cc av p-acp po12 n2, cst, pp-f po12 n2, pc-acp vbz dx n1, r-crq n1 av pns12 vhb vvn, pc-acp vvi pn31.
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7363
But the power to receiue Christ, that wee may bee made partakers of that Inheritance of Sonnes, is wholly frō God, and not from our selues.
But the power to receive christ, that we may be made partakers of that Inheritance of Sons, is wholly from God, and not from our selves.
p-acp dt n1 pc-acp vvi np1, cst pns12 vmb vbi vvn n2 pp-f d n1 pp-f n2, vbz av-jn p-acp np1, cc xx p-acp po12 n2.
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7364
What said I? The power? It is not enough. The will to vse that power? It is not enough.
What said I? The power? It is not enough. The will to use that power? It is not enough.
q-crq vvd pns11? dt n1? pn31 vbz xx av-d. dt n1 pc-acp vvi d n1? pn31 vbz xx av-d.
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7365
The will to vse that power, is stirred vp, put forward, and inclined to it, onely, and altogether by God himselfe.
The will to use that power, is stirred up, put forward, and inclined to it, only, and altogether by God himself.
dt n1 pc-acp vvi d n1, vbz vvn a-acp, vvd av-j, cc vvn p-acp pn31, av-j, cc av p-acp np1 px31.
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7366
The act of the wil in resting vpon Christ is mine. The inclining the will to doe this act, is Gods, and not mine.
The act of the will in resting upon christ is mine. The inclining the will to do this act, is God's, and not mine.
dt n1 pp-f dt n1 p-acp vvg p-acp np1 vbz png11. dt vvg dt n1 pc-acp vdi d n1, vbz ng1, cc xx png11.
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7367
I doe willingly, and by mine owne choyse beleeue in CHRIST. I am made willing, marke what I say, I am made willing:
I do willingly, and by mine own choice believe in CHRIST. I am made willing, mark what I say, I am made willing:
pns11 vdb av-j, cc p-acp po11 d n1 vvi p-acp np1. pns11 vbm vvn j, vvb r-crq pns11 vvb, pns11 vbm vvn j:
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7368
not onely I am made able to will;
not only I am made able to will;
xx av-j pns11 vbm vvn j p-acp n1;
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7369
but directed, and perswaded, and brought to will, yea inclined to this choise, by the power of the spirit of God.
but directed, and persuaded, and brought to will, yea inclined to this choice, by the power of the Spirit of God.
cc-acp vvn, cc vvd, cc vvd p-acp n1, uh vvn p-acp d n1, p-acp dt n1 pp-f dt n1 pp-f np1.
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7370
Doth any man doubt of this point? Hee knowes not or considers not, what it is to giue the glorie of his saluation to God.
Does any man doubt of this point? He knows not or considers not, what it is to give the glory of his salvation to God.
vdz d n1 n1 pp-f d n1? pns31 vvz xx cc vvz xx, r-crq pn31 vbz pc-acp vvi dt n1 pp-f po31 n1 p-acp np1.
(11) sermon (DIV1)
444
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7371
Shall I so part stakes with God, in this matter, that I take the biggest for mine owne share? I will barely propound the case;
Shall I so part stakes with God, in this matter, that I take the biggest for mine own share? I will barely propound the case;
vmb pns11 av vvb n2 p-acp np1, p-acp d n1, cst pns11 vvb dt js p-acp po11 d n1? pns11 vmb av-j vvi dt n1;
(11) sermon (DIV1)
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7372
let euerie Christian soule iudge vprightly, betwixt God, and himselfe.
let every Christian soul judge uprightly, betwixt God, and himself.
vvb d njp n1 vvi av-j, p-acp np1, cc px31.
(11) sermon (DIV1)
444
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7373
That there is any possibilitie of saluation for man, it is wholly, and onely from God, who (without the counsell,
That there is any possibility of salvation for man, it is wholly, and only from God, who (without the counsel,
cst pc-acp vbz d n1 pp-f n1 p-acp n1, pn31 vbz av-jn, cc av-j p-acp np1, r-crq (p-acp dt n1,
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7374
or perswasion of any creature) appointed the meanes to saue vs by, of his meere mercie, and bounty.
or persuasion of any creature) appointed the means to save us by, of his mere mercy, and bounty.
cc n1 pp-f d n1) vvd dt n2 pc-acp vvi pno12 p-acp, pp-f po31 j n1, cc n1.
(11) sermon (DIV1)
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7375
That I, among many other, attaine to that grace, by which I am inabled to beleeue,
That I, among many other, attain to that grace, by which I am enabled to believe,
cst pns11, p-acp d n-jn, vvi p-acp d n1, p-acp r-crq pns11 vbm vvn pc-acp vvi,
(11) sermon (DIV1)
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7376
and may if I will, it is also from the same goodness, and fauour of the Lord;
and may if I will, it is also from the same Goodness, and favour of the Lord;
cc vmb cs pns11 vmb, pn31 vbz av p-acp dt d n1, cc n1 pp-f dt n1;
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7377
who doth not altogether leaue mee in this estate, but moues, and perswades mee by his spirit, to vse the grace I haue receiued, and to beleeue in Christ.
who does not altogether leave me in this estate, but moves, and persuades me by his Spirit, to use the grace I have received, and to believe in christ.
r-crq vdz xx av vvi pno11 p-acp d n1, cc-acp vvz, cc vvz pno11 p-acp po31 n1, pc-acp vvi dt n1 pns11 vhb vvn, cc pc-acp vvi p-acp np1.
(11) sermon (DIV1)
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7378
What woulde you haue more? saith one.
What would you have more? Says one.
q-crq vmd pn22 vhi n1? vvz pi.
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7379
Doe I not giue glory enough to God, by acknowledging, that possibilitie of faith, both in generall,
Doe I not give glory enough to God, by acknowledging, that possibility of faith, both in general,
n1 pns11 xx vvi n1 av-d p-acp np1, p-acp vvg, cst n1 pp-f n1, av-d p-acp n1,
(11) sermon (DIV1)
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7380
and particular proceeds from his grace. Looke not that I should answere thee. I appeale to thine owne conscience, to giue sentence of the matter.
and particular proceeds from his grace. Look not that I should answer thee. I appeal to thine own conscience, to give sentence of the matter.
cc j vvz p-acp po31 n1. n1 xx cst pns11 vmd vvi pno21. pns11 vvb p-acp po21 d n1, pc-acp vvi n1 pp-f dt n1.
(11) sermon (DIV1)
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7381
Thou ascribest no more to God, but that he hath giuen thee grace, by which thou mayest beleeue, if thou wilt.
Thou ascribest no more to God, but that he hath given thee grace, by which thou Mayest believe, if thou wilt.
pns21 vv2 av-dx dc p-acp np1, cc-acp cst pns31 vhz vvn pno21 n1, p-acp r-crq pns21 vm2 vvi, cs pns21 vm2.
(11) sermon (DIV1)
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7382
Whence hast thou this inclination to will? From Gods motion, and perswasion. Take heede what thou sayest.
Whence hast thou this inclination to will? From God's motion, and persuasion. Take heed what thou Sayest.
q-crq vh2 pns21 d n1 p-acp n1? p-acp ng1 n1, cc n1. vvb n1 r-crq pns21 vv2.
(11) sermon (DIV1)
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7383
How will this stand with that opinion of free will, which makes the first difference betwixt thee & other mē, that beleeue not,
How will this stand with that opinion of free will, which makes the First difference betwixt thee & other men, that believe not,
q-crq vmb d vvi p-acp d n1 pp-f j n1, r-crq vvz dt ord n1 p-acp pno21 cc j-jn n2, cst vvb xx,
(11) sermon (DIV1)
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7384
though they haue the like motions, and perswasions from God? It cannot be, if thou wilt speak plaine,
though they have the like motions, and persuasions from God? It cannot be, if thou wilt speak plain,
cs pns32 vhb dt j n2, cc n2 p-acp np1? pn31 vmbx vbi, cs pns21 vm2 vvi av-j,
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7385
but thou must professe, that this willingness comes from thy selfe. So then thus stands the case;
but thou must profess, that this willingness comes from thy self. So then thus Stands the case;
cc-acp pns21 vmb vvi, cst d n1 vvz p-acp po21 n1. av av av vvz dt n1;
(11) sermon (DIV1)
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7386
That we can beleeue, if wee list, it is of God: that we list to beleeue, it is of our selues.
That we can believe, if we list, it is of God: that we list to believe, it is of our selves.
cst pns12 vmb vvi, cs pns12 vvb, pn31 vbz pp-f np1: cst pns12 vvb pc-acp vvi, pn31 vbz pp-f po12 n2.
(11) sermon (DIV1)
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7387
For ought that God did for mee, I might haue continued in vnbeliefe, and bin damned:
For ought that God did for me, I might have continued in unbelief, and been damned:
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that I might be saued, I may thanke him; that I am saued, my selfe.
that I might be saved, I may thank him; that I am saved, my self.
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Is there any Christian heart, that doth not rise against this Doctrine? Can wee indure to thinke, that wee are more beholden to our owne will for faith,
Is there any Christian heart, that does not rise against this Doctrine? Can we endure to think, that we Are more beholden to our own will for faith,
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then to the grace of God;
then to the grace of God;
av p-acp dt n1 pp-f np1;
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Can wee be so vnthankfull, so proud? But I will stay my selfe, least I seeme to bee perswaded, that so grosse an error can finde place in a true Christian soule. Nay: saith one.
Can we be so unthankful, so proud? But I will stay my self, lest I seem to be persuaded, that so gross an error can find place in a true Christian soul. Nay: Says one.
vmb pns12 vbi av j, av j? p-acp pns11 vmb vvi po11 n1, cs pns11 vvb pc-acp vbi vvn, cst av j dt n1 vmb vvi n1 p-acp dt j njp n1. uh: vvz crd.
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Rather it is a most grosse error to hold, as you doe, that a man is forced,
Rather it is a most gross error to hold, as you do, that a man is forced,
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and drawne to beleeue by necessitie, whether hee will or no.
and drawn to believe by necessity, whither he will or no.
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Out of question, it is indeed a grosse error, to haue any such conceite of a mans attaining to faith in Christ.
Out of question, it is indeed a gross error, to have any such conceit of a men attaining to faith in christ.
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And yet (giue me leaue to speake my minde plainely, and freely) I had rather be absurd in destroying the will of man,
And yet (give me leave to speak my mind plainly, and freely) I had rather be absurd in destroying the will of man,
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then impious in ouerthrowing the glory of God.
then impious in overthrowing the glory of God.
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But hee, that rightly vnderstands, what wee teach of mans beleeuing, sees there is no cause to feare either the one, or the other.
But he, that rightly understands, what we teach of men believing, sees there is no cause to Fear either the one, or the other.
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It is cleere, & certaine, that the maine chance is safe, the glorie of God being so carefully prouided for, and maintained:
It is clear, & certain, that the main chance is safe, the glory of God being so carefully provided for, and maintained:
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If wee erre, our error is lesse dangerous.
If we err, our error is less dangerous.
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For there is not so much danger in depriuing man of his free will, as in robbing God of his glorie.
For there is not so much danger in depriving man of his free will, as in robbing God of his glory.
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But wee doe man no wrong at all;
But we do man no wrong At all;
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vnless it be a wrong, to giue more to GOD, then to man, in the begetting of faith.
unless it be a wrong, to give more to GOD, then to man, in the begetting of faith.
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God perswades, and inclines him to beleeue. What forcing, or drawing is this? Yes: say they.
God persuades, and inclines him to believe. What forcing, or drawing is this? Yes: say they.
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For you teach, that by this inclining of the heart, GOD so workes vpon it, that the partie cannot choose, but beleeue.
For you teach, that by this inclining of the heart, GOD so works upon it, that the party cannot choose, but believe.
p-acp pn22 vvb, cst p-acp d n-vvg pp-f dt n1, np1 av vvz p-acp pn31, cst dt n1 vmbx vvi, cc-acp vvb.
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Not choose? For any force that is vsed, against the nature of his will, hee may choose.
Not choose? For any force that is used, against the nature of his will, he may choose.
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In respect of euent, hee can not. I will speake plainer, if I can.
In respect of event, he can not. I will speak plainer, if I can.
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God doth not force a man, as the Oxe is drawne to the slaughter, or a peece of Timber thrust forward, by mayne strength;
God does not force a man, as the Ox is drawn to the slaughter, or a piece of Timber thrust forward, by main strength;
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but inclines the heart, sweetely, and gently, according to the nature of it to him perfectly known;
but inclines the heart, sweetly, and gently, according to the nature of it to him perfectly known;
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yet so powerfully, that it can not come to passe, but the partie shall both will to beleeue, and beleeue indeede.
yet so powerfully, that it can not come to pass, but the party shall both will to believe, and believe indeed.
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Wee confesse there is a necessitie, in regard of the euent, that, vpon this inclination, faith shall certainly insue;
we confess there is a necessity, in regard of the event, that, upon this inclination, faith shall Certainly ensue;
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but wee denie all constraining, or forcing, by which the will shoulde lose his vertue, or action. No man beleeues, but willingly.
but we deny all constraining, or forcing, by which the will should loose his virtue, or actium. No man believes, but willingly.
cc-acp pns12 vvb d vvg, cc vvg, p-acp r-crq dt n1 vmd vvi po31 n1, cc n1. dx n1 vvz, cc-acp av-j.
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No man is willing, but hee that is inclined thereto by God. No man is forced to willingness by any constraint.
No man is willing, but he that is inclined thereto by God. No man is forced to willingness by any constraint.
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I inquire not how the Lord inclines mee. I beleeue, that hee doth incline mee. I finde I am, of vnwilling, made willing.
I inquire not how the Lord inclines me. I believe, that he does incline me. I find I am, of unwilling, made willing.
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I see not any force vsed to make mee willing. Other men refuse Christ willingly: I receiue him willingly.
I see not any force used to make me willing. Other men refuse christ willingly: I receive him willingly.
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They are borne willingly to all, that is euill: I am made willing to whatsoeuer good, I doe will.
They Are born willingly to all, that is evil: I am made willing to whatsoever good, I do will.
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It is not then power of free will, but Prerogatiue of Honour, that our Euangelist saith is giuen to them, that beleeue in Christ.
It is not then power of free will, but Prerogative of Honour, that our Evangelist Says is given to them, that believe in christ.
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Now for the farder amplifying of this mercie, wee must consider the generalitie of the gift.
Now for the farther amplifying of this mercy, we must Consider the generality of the gift.
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Which is such, that it extends it selfe to all men, whatsoeuer.
Which is such, that it extends it self to all men, whatsoever.
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As many as receiued him, to them hee gaue, &c. There is no distinction of Iewe,As many as received him, to them he gave, etc. There is no distinction of Iewe,
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or Gentile, male or female, rich or poore, bond or free, one or other; but whosoeuer beleeues in Christ, hath the Prerogatiue to bee the Sonne of God.
or Gentile, male or female, rich or poor, bound or free, one or other; but whosoever believes in christ, hath the Prerogative to be the Son of God.
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This (in generall) is that, which the Apostle deliuers.
This (in general) is that, which the Apostle delivers.
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But, for our better instruction, it will not be amisse to handle the point, somewhat more largely; in these two parts:
But, for our better instruction, it will not be amiss to handle the point, somewhat more largely; in these two parts:
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First, to set out the vouchsafing of this priuiledge, to the Gentils, as well as to the Iewes:
First, to Set out the vouchsafing of this privilege, to the Gentiles, as well as to the Iewes:
ord, pc-acp vvi av dt vvg pp-f d n1, p-acp dt n2-j, c-acp av c-acp p-acp dt np2:
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Secondly, to apply it to the seueral estates, conditions, & differences, that are ordinarily found amongst men.
Secondly, to apply it to the several estates, conditions, & differences, that Are ordinarily found among men.
ord, pc-acp vvi pn31 p-acp dt j n2, n2, cc n2, cst vbr av-j vvn p-acp n2.
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So shall the generalitie of the benefit appeare more cleerely: So shall euery particular mans comfort be the greater.
So shall the generality of the benefit appear more clearly: So shall every particular men Comfort be the greater.
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There was a time, (as it is not vnknowne (I hope) to any man in this Auditorie) when the Iewes onely were the people of GOD; To whome (as the Apostle saith) the Adoption, and the Glorie,
There was a time, (as it is not unknown (I hope) to any man in this Auditory) when the Iewes only were the people of GOD; To whom (as the Apostle Says) the Adoption, and the Glory,
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and the Couenants, and the giuing of the Lawe, and the seruice of GOD and the promises appertained. They onely were the Children; and the Covenants, and the giving of the Law, and the service of GOD and the promises appertained. They only were the Children;
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all other Nations whatsoeuer, but dogges The bread belonged to them, the most that other people could haue, was but the crums falling from then Table.
all other nations whatsoever, but Dogs The bred belonged to them, the most that other people could have, was but the crumbs falling from then Table.
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What should I proceede in amplifying of this point? I spake of it, at large, in a former exercise, vpon the eleuenth verse;
What should I proceed in amplifying of this point? I spoke of it, At large, in a former exercise, upon the Eleventh verse;
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when I shewed, that the Iewes were Christs owne, though they receiued him not.
when I showed, that the Iewes were Christ own, though they received him not.
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As for vs the Gentils, what were we? The Apostle tells vs, that we were Alians from the commonwealth of Israell, strangers from the Couenants of promise, hauing no hope, beeing without GOD in the world.
As for us the Gentiles, what were we? The Apostle tells us, that we were Alians from the commonwealth of Israel, Strangers from the Covenants of promise, having no hope, being without GOD in the world.
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It is worthily thought a singular fauour of God, that Iacob was preserred before Esau, the yonger brother before the elder; yet were both sonnes.
It is worthily Thought a singular favour of God, that Iacob was preferred before Esau, the younger brother before the elder; yet were both Sons.
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What a kindness, grace, bounty, (no wordes are able to expresse the worth of the thing) is it, to make seruants Sonnes, to adopt them for children, that of themselues, were no better then dogges? The Iewes thought it a strange matter,
What a kindness, grace, bounty, (no words Are able to express the worth of the thing) is it, to make Servants Sons, to adopt them for children, that of themselves, were no better then Dogs? The Iewes Thought it a strange matter,
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and a great wrong to their Nation, that the Gentils should bee taught the worde of God.
and a great wrong to their nation, that the Gentiles should be taught the word of God.
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Will hee goe to them, that are dispearsed among the Grecians (say they of our Sauiour) and teach the Grecians? And when the Apostle Paul tolde them, that hee was appointed to preach the GOSPELL to the Gentils, they were not able to indure it, Will he go to them, that Are dispersed among the Greeks (say they of our Saviour) and teach the Greeks? And when the Apostle Paul told them, that he was appointed to preach the GOSPEL to the Gentiles, they were not able to endure it,
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but sared like madde men, crying out, casting off their clothes, and throwing dust into the ayre.
but sared like mad men, crying out, casting off their clothes, and throwing dust into the air.
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What speake I of the Iewes, that might easily bee blinded with enuy and pride? We heard euē now, what account was to be made of the Gentils, by the testimonie of the truth it selfe.
What speak I of the Iewes, that might Easily be blinded with envy and pride? We herd even now, what account was to be made of the Gentiles, by the testimony of the truth it self.
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Therefore our Sauiour directly affirmeth, that He was not sent, bat to the lost sheepe of the house of Israell.
Therefore our Saviour directly Affirmeth, that He was not sent, bat to the lost sheep of the house of Israel.
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And accordingly when hee sends forth his Disciples to preach, hee forbids them to goe into the way of the Gentils,
And accordingly when he sends forth his Disciples to preach, he forbids them to go into the Way of the Gentiles,
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or to enter into the Citties of the Samaritans. or to enter into the Cities of the Samaritans.
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This opinion was so deepely settled in the hearts of the Apostles, that Peter thought it vnlawfull for him to impart the Gospell to the Gentils.
This opinion was so deeply settled in the hearts of the Apostles, that Peter Thought it unlawful for him to impart the Gospel to the Gentiles.
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Yea so generall was this conceite, that after Saint Peter had by the commandement of God, preached, to Cornelius, hee was accused for it,
Yea so general was this conceit, that After Saint Peter had by the Commandment of God, preached, to Cornelius, he was accused for it,
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as guiltie of some hainous crime. Such was the estate of vs, that were Gentils by nature;
as guilty of Some heinous crime. Such was the estate of us, that were Gentiles by nature;
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wee were so farre from beeing Sonnes, that we were not admitted to haue the lowest office,
we were so Far from being Sons, that we were not admitted to have the lowest office,
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or place in the house of God.
or place in the house of God.
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Now, by the comming of Iesus Christ, this honour is vouchsaf't vs, that euery one of vs, that beleeues in him, doth thereby become the childe of God.
Now, by the coming of Iesus christ, this honour is vouchsafed us, that every one of us, that believes in him, does thereby become the child of God.
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They that before might not bee admitted to wash dishes in the kitchin, may now seede on the Lords owne dish, at his table.
They that before might not be admitted to wash Dishes in the kitchen, may now seed on the lords own dish, At his table.
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There is now no difference betwixt Iewe, and Grecian; but all are one in Iesus Christ.
There is now no difference betwixt Iewe, and Grecian; but all Are one in Iesus christ.
pc-acp vbz av dx n1 p-acp np1, cc jp; cc-acp d vbr pi p-acp np1 np1.
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It is one God, who shall iustifie circumcision of faith, and circumcision through faith. But some man perhaps will say, that this Prerogatiue was alwaies afforded the Gentils: It is one God, who shall justify circumcision of faith, and circumcision through faith. But Some man perhaps will say, that this Prerogative was always afforded the Gentiles:
pn31 vbz crd np1, r-crq vmb vvi n1 pp-f n1, cc n1 p-acp n1. p-acp d n1 av vmb vvi, cst d n1 vbds av vvn dt n2-j:
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for whom it was lawfull to ioyne themselues to the Iewes; and to be made one with the people of God.
for whom it was lawful to join themselves to the Iewes; and to be made one with the people of God.
p-acp ro-crq pn31 vbds j pc-acp vvi px32 p-acp dt np2; cc pc-acp vbi vvn pi p-acp dt n1 pp-f np1.
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It is true indeede, that the Gentils were neuer so excluded, but that, if they offered themselues, to bee circumcised, they might be receiued, and numbred amongst the Iewes.
It is true indeed, that the Gentiles were never so excluded, but that, if they offered themselves, to be circumcised, they might be received, and numbered among the Iewes.
pn31 vbz j av, cst dt n2-j vbdr av-x av vvn, cc-acp cst, cs pns32 vvd px32, pc-acp vbi vvn, pns32 vmd vbi vvn, cc vvn p-acp dt np2.
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What new fauour then, is vouchsaf't them, by the comming of Christ? A full right,
What new favour then, is vouchsafed them, by the coming of christ? A full right,
q-crq j n1 av, vbz vvn pno32, p-acp dt n-vvg pp-f np1? dt j n-jn,
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and interest to all the promises of euerlasting life, which before (generally) did not concerne them.
and Interest to all the promises of everlasting life, which before (generally) did not concern them.
cc n1 p-acp d dt n2 pp-f j n1, r-crq a-acp (av-j) vdd xx vvi pno32.
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Now the Gospell offers our Sauiour Christ no lesse to the Gentils (If not more) then to the Iewes.
Now the Gospel offers our Saviour christ no less to the Gentiles (If not more) then to the Iewes.
av dt n1 vvz po12 n1 np1 dx dc p-acp dt n2-j (cs xx av-dc) av p-acp dt np2.
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Hee came to his owne, for to them he was first, and principally sent: his owne receiued him not; He Come to his own, for to them he was First, and principally sent: his own received him not;
pns31 vvd p-acp po31 d, p-acp p-acp pno32 pns31 vbds ord, cc av-jn vvn: po31 d vvd pno31 xx;
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the Multitude, Rulers, and People refused to take him for their Messiah, and Sauiour.
the Multitude, Rulers, and People refused to take him for their Messiah, and Saviour.
dt n1, n2, cc n1 vvd pc-acp vvi pno31 p-acp po32 np1, cc n1.
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What then? Shall his comming be to no purpose? The Iewes indeede had a conceite, that none,
What then? Shall his coming be to no purpose? The Iewes indeed had a conceit, that none,
q-crq av? vmb po31 n-vvg vbi p-acp dx n1? dt np2 av vhd dt n1, cst pix,
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but they, or at the most such as adioyned themselues to them, could bee the Sonnes of God. But they were much deceiued.
but they, or At the most such as adjoined themselves to them, could be the Sons of God. But they were much deceived.
cc-acp pns32, cc p-acp dt av-ds d c-acp vvd px32 p-acp pno32, vmd vbi dt n2 pp-f np1. p-acp pns32 vbdr d vvn.
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For as many, a• will now beleeue in Christ, though they bee no Iewe• by nature or profession, are made the Sonnes of God What remaines then,
For as many, a• will now believe in christ, though they be no Iewe• by nature or profession, Are made the Sons of God What remains then,
p-acp p-acp d, n1 vmb av vvi p-acp np1, cs pns32 vbb dx np1 p-acp n1 cc n1, vbr vvn dt n2 pp-f np1 r-crq vvz av,
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but to put you in minde of that exhortation of the Prophet Esay; Reioyce, O barren, that diddest not beare; break forth into ioy,
but to put you in mind of that exhortation of the Prophet Isaiah; Rejoice, Oh barren, that didst not bear; break forth into joy,
cc-acp pc-acp vvi pn22 p-acp n1 pp-f d n1 pp-f dt n1 np1; vvb, uh j, cst vdd2 xx vvi; vvb av p-acp n1,
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and reioyce, thou, that diddest not trauell with childe; for the desolate hath more Children, then the married wife, saith the Lord: and rejoice, thou, that didst not travel with child; for the desolate hath more Children, then the married wife, Says the Lord:
cc vvi, pns21, cst vdd2 xx vvi p-acp n1; p-acp dt j vhz dc n2, cs dt j-vvn n1, vvz dt n1:
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Let me adde to this the caueat of the Apostle, and I will conclude this point.
Let me add to this the caveat of the Apostle, and I will conclude this point.
vvb pno11 vvi p-acp d dt n1 pp-f dt n1, cc pns11 vmb vvi d n1.
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Beholde the bountifulness, and seueritie of God; toward them, which haue fallen, (that is, which receiued him not) seueritie: Behold the bountifulness, and severity of God; towards them, which have fallen, (that is, which received him not) severity:
vvb dt n1, cc n1 pp-f np1; p-acp pno32, r-crq vhb vvn, (cst vbz, r-crq vvd pno31 xx) n1:
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but towards thee, bountifullness, if thou continue in his bountifulnes, or els shalt thou also be cut off. Wee haue that honour;but towards thee, bountifullness, if thou continue in his bountifulness, or Else shalt thou also be Cut off. we have that honour;
cc-acp p-acp pno21, n1, cs pns21 vvb p-acp po31 n1, cc av vm2 pns21 av vbi vvn a-acp. pns12 vhb d n1;
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happy men, if wee can keepe it: and if wee will, wee may. It were in vaine to speake generally of the Gentils, in this place;
happy men, if we can keep it: and if we will, we may. It were in vain to speak generally of the Gentiles, in this place;
j n2, cs pns12 vmb vvi pn31: cc cs pns12 vmb, pns12 vmb. pn31 vbdr p-acp j pc-acp vvi av-j pp-f dt n2-j, p-acp d n1;
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The exhortation belongs to this Kingdome, this Citie, this Auditorie. Wee are all Gentils, hauing no interest in those ancient priuiledges of the Iewes:
The exhortation belongs to this Kingdom, this city, this Auditory. we Are all Gentiles, having no Interest in those ancient privileges of the Iewes:
dt n1 vvz p-acp d n1, d n1, d j. pns12 vbr d n2-j, vhg dx n1 p-acp d j n2 pp-f dt np2:
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yet are wee vouchsafed by fauour to bee the Sonnes of GOD, if by faith we trust in IESVS CHRIST. Can wee despise,
yet Are we vouchsafed by favour to be the Sons of GOD, if by faith we trust in JESUS CHRIST. Can we despise,
av vbr pns12 vvn p-acp n1 pc-acp vbi dt n2 pp-f np1, cs p-acp n1 pns12 vvb p-acp np1 np1. vmb pns12 vvi,
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or neglect, so rare a kindness, so great an honour? Doe wee preferre the profits, the pleasures, the aduancements of this World,
or neglect, so rare a kindness, so great an honour? Do we prefer the profits, the pleasures, the advancements of this World,
cc n1, av j dt n1, av j dt n1? vdb pns12 vvi dt n2, dt n2, dt n2 pp-f d n1,
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before the Inheritance of the Kingdome of Heauen? Let vs remember what wee were; men without God, without hope. See, what wee are;
before the Inheritance of the Kingdom of Heaven? Let us Remember what we were; men without God, without hope. See, what we Are;
p-acp dt n1 pp-f dt n1 pp-f n1? vvb pno12 vvi r-crq pns12 vbdr; n2 p-acp np1, p-acp n1. n1, r-crq pns12 vbr;
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people, to whome Iesus Christ, hath a long time offered, and doth euery day, euen now, at this hower, in this place, offer himselfe.
people, to whom Iesus christ, hath a long time offered, and does every day, even now, At this hour, in this place, offer himself.
n1, p-acp r-crq np1 np1, vhz dt j n1 vvn, cc vdz d n1, av av, p-acp d n1, p-acp d n1, vvb px31.
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7471
Consider, what wee shall bee, if wee will be the Sonnes of God; Heyres of Heauen.
Consider, what we shall be, if we will be the Sons of God; Heirs of Heaven.
np1, r-crq pns12 vmb vbi, cs pns12 vmb vbi dt n2 pp-f np1; n2 pp-f n1.
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7472
Will none of these things moue vs? Oh the senseless desperateness of men! O the wilfulness of them, that will not learne!
Will none of these things move us? O the senseless desperateness of men! O the wilfulness of them, that will not Learn!
n1 pix pp-f d n2 vvb pno12? uh dt j n1 pp-f n2! sy dt n1 pp-f pno32, cst vmb xx vvi!
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7473
None receiue Christ, but they, that beleeue in him.
None receive christ, but they, that believe in him.
np1 vvb np1, cc-acp pns32, cst vvb p-acp pno31.
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It is not enough to giue him the hearing, or to bee perswaded, that hee is the sauiour of the world:
It is not enough to give him the hearing, or to be persuaded, that he is the Saviour of the world:
pn31 vbz xx av-d pc-acp vvi pno31 dt n-vvg, cc pc-acp vbi vvn, cst pns31 vbz dt n1 pp-f dt n1:
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they only are sonnes, that truely rest vpon him, without hope, or desire of any other helpe.
they only Are Sons, that truly rest upon him, without hope, or desire of any other help.
pns32 av-j vbr n2, cst av-j n1 p-acp pno31, p-acp n1, cc n1 pp-f d j-jn n1.
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7476
All such, whether they bee Iewes, or Gentils, haue the Prerogatiue, to bee the Sonnes of GOD. What? All? Yea all;
All such, whither they be Iewes, or Gentiles, have the Prerogative, to be the Sons of GOD. What? All? Yea all;
d d, cs pns32 vbb np2, cc n2-j, vhb dt n1, pc-acp vbi dt n2 pp-f np1. q-crq? av-d? uh d;
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without exception of any man, woman, or childe whatsoeuer. Wee heard as much erewhile, out of the Apostle;
without exception of any man, woman, or child whatsoever. we herd as much erewhile, out of the Apostle;
p-acp n1 pp-f d n1, n1, cc n1 r-crq. pns12 vvd a-acp av-d av, av pp-f dt n1;
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7478
There is neither Iewe, nor Grecian, there is neither bond, nor free, there is neither male, nor female: There is neither Iewe, nor Grecian, there is neither bound, nor free, there is neither male, nor female:
a-acp vbz dx np1, ccx jp, pc-acp vbz dx n1, ccx j, pc-acp vbz dx n-jn, ccx n-jn:
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for yee are all one in CHRIST IESVS. for ye Are all one in CHRIST JESUS.
c-acp pn22 vbr d pi p-acp np1 np1.
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7480
Doe you marke, how Saint Paul, layes out the point, in diuers particular differences, that hee may take away all exception,
Do you mark, how Saint Paul, lays out the point, in diverse particular differences, that he may take away all exception,
vdb pn22 vvi, c-crq n1 np1, vvz av dt n1, p-acp j j n2, cst pns31 vmb vvi av d n1,
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and doubt? Looke but two verses before, and you shall see, he speakes of the matter, wee haue now in hand, of beeing the Sonnes of God:
and doubt? Look but two Verses before, and you shall see, he speaks of the matter, we have now in hand, of being the Sons of God:
cc n1? n1 p-acp crd n2 a-acp, cc pn22 vmb vvi, pns31 vvz pp-f dt n1, pns12 vhb av p-acp n1, pp-f vbg dt n2 pp-f np1:
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for yee are all (saith hee to the Galathians) that belieued in CHRIST, the Sonnes of GOD, by faith in CHRIST IESVS.
for ye Are all (Says he to the Galatians) that believed in CHRIST, the Sons of GOD, by faith in CHRIST JESUS.
c-acp pn22 vbr d (vvz pns31 p-acp dt np2) cst vvd p-acp np1, dt n2 pp-f np1, p-acp n1 p-acp np1 np1.
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7483
Who may shut out any, where the Apostle sets open the doore to euery one? Me thinkes,
Who may shut out any, where the Apostle sets open the door to every one? Me thinks,
q-crq vmb vvi av d, c-crq dt n1 vvz av-j dt n1 p-acp d crd? pno11 vvz,
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7484
if any sort were to be excepted against, seruants especially should bee excluded.
if any sort were to be excepted against, Servants especially should be excluded.
cs d n1 vbdr pc-acp vbi vvn p-acp, n2 av-j vmd vbi vvn.
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7485
The Apostle naming seruants, meanes not such as wee haue among vs, which serue for wages,
The Apostle naming Servants, means not such as we have among us, which serve for wages,
dt n1 vvg n2, vvz xx d c-acp pns12 vhb p-acp pno12, r-crq vvb p-acp n2,
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7486
or be apprentices, for tearme of yeeres, but bondslaues, who were wholly their maisters;
or be apprentices, for term of Years, but bondslaves, who were wholly their masters;
cc vbb n2, p-acp n1 pp-f n2, cc-acp n2, r-crq vbdr av-jn po32 n2;
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7487
and reckoned as part of their substance, to bee employed, and disposed of, by sale or otherwise,
and reckoned as part of their substance, to be employed, and disposed of, by sale or otherwise,
cc vvn p-acp n1 pp-f po32 n1, pc-acp vbi vvn, cc vvn pp-f, p-acp n1 cc av,
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7488
as it pleased them, whether themselues woulde or no.
as it pleased them, whither themselves would or no.
c-acp pn31 vvd pno32, cs px32 vmd cc uh-dx.
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7489
This the Apostle himselfe knew very well, and therefore he forgets not to mention seruants, where hee hath occasion to intreate of these differences. This the Apostle himself knew very well, and Therefore he forgets not to mention Servants, where he hath occasion to entreat of these differences.
d dt n1 px31 vvd av av, cc av pns31 vvz xx pc-acp vvi n2, c-crq pns31 vhz n1 pc-acp vvi pp-f d n2.
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7490
By one spirit (saith he) are wee all baptized into one body, whether wee be bond or free. By one Spirit (Says he) Are we all baptised into one body, whither we be bound or free.
p-acp crd n1 (vvz pns31) vbr pns12 d vvn p-acp crd n1, cs pns12 vbb vvn cc j.
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7491
Know ye, that what good thing so euer, any man doth (saith the same Apostle other where) that same shall hee receiue of the Lord,
Know you, that what good thing so ever, any man does (Says the same Apostle other where) that same shall he receive of the Lord,
vvb pn22, cst r-crq j n1 av av, d n1 vdz (vvz dt d n1 j-jn c-crq) d d vmb pns31 vvi pp-f dt n1,
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7492
whether hee be bond, or free. These are still remembred;whither he be bound, or free. These Are still remembered;
cs pns31 vbb vvn, cc j. d vbr av vvn;
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7493
because by reason of their meane account in the world, they might bee much doubted of.
Because by reason of their mean account in the world, they might be much doubted of.
c-acp p-acp n1 pp-f po32 j n1 p-acp dt n1, pns32 vmd vbi av-d vvn pp-f.
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7494
That appeares by an other place of Saint Paul; where hee doth especially apply himselfe, to assure seruants, that beeing in CHRIST, they are safe and well enough, though they contitinue slaues still.
That appears by an other place of Saint Paul; where he does especially apply himself, to assure Servants, that being in CHRIST, they Are safe and well enough, though they contitinue slaves still.
cst vvz p-acp dt j-jn n1 pp-f n1 np1; c-crq pns31 vdz av-j vvi px31, pc-acp vvi n2, cst vbg p-acp np1, pns32 vbr j cc av av-d, cs pns32 vvb n2 av.
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7495
Art thou called (saith hee) beeing a seruant? care not for it; yet if thou maist bee free, vse it rather: Art thou called (Says he) being a servant? care not for it; yet if thou Mayest be free, use it rather:
vb2r pns21 vvn (vvz pns31) vbg dt n1? vvb xx p-acp pn31; av cs pns21 vm2 vbi j, vvb pn31 av:
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7496
Hee, that is called in the Lord beeing a seruant, is the Lords free man. He, that is called in the Lord being a servant, is the lords free man.
pns31, cst vbz vvn p-acp dt n1 vbg dt n1, vbz dt n2 j n1.
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7497
It is euident then, that the condition of a mans life, bee it neuer so base, cannot keepe him from this Prerogatiue, of beeing the Sonne of GOD, if hee beleeue in Christ.
It is evident then, that the condition of a men life, be it never so base, cannot keep him from this Prerogative, of being the Son of GOD, if he believe in christ.
pn31 vbz j av, cst dt n1 pp-f dt ng1 n1, vbb pn31 av-x av j, vmbx vvi pno31 p-acp d n1, pp-f vbg dt n1 pp-f np1, cs pns31 vvb p-acp np1.
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7498
Is it not an admirable kindness, an incredible fauour, that bondslaues, whome the World accounts of,
Is it not an admirable kindness, an incredible favour, that bondslaves, whom the World accounts of,
vbz pn31 xx dt j n1, dt j n1, cst n2, r-crq dt n1 vvz pp-f,
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7499
as they doe of their cattle, and housholde stuffe, should be vouchsaf't the honour to become the sonnes of God? Hee, that would esteeme it a great part of happiness, to bee made a free man, in the world, hath offer made him of beeing the Sonne of God.
as they do of their cattle, and household stuff, should be vouchsafed the honour to become the Sons of God? He, that would esteem it a great part of happiness, to be made a free man, in the world, hath offer made him of being the Son of God.
c-acp pns32 vdb pp-f po32 n2, cc n1 n1, vmd vbi vvn dt n1 pc-acp vvi dt n2 pp-f np1? pns31, cst vmd vvi pn31 dt j n1 pp-f n1, pc-acp vbi vvn dt j n1, p-acp dt n1, vhz n1 vvn pno31 pp-f vbg dt n1 pp-f np1.
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7500
That, which I say of this one kinde of difference, the baseness whereof seemes to hinder a man from beeing made the Sonne of God, I beseech you conceiue,
That, which I say of this one kind of difference, the baseness whereof seems to hinder a man from being made the Son of God, I beseech you conceive,
cst, r-crq pns11 vvb pp-f d crd n1 pp-f n1, dt n1 c-crq vvz pc-acp vvi dt n1 p-acp vbg vvn dt n1 pp-f np1, pns11 vvb pn22 vvb,
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7501
and apply to all other like matters, which bring contempt, or neglect of men in the world.
and apply to all other like matters, which bring contempt, or neglect of men in the world.
cc vvi p-acp d j-jn j n2, r-crq vvb n1, cc n1 pp-f n2 p-acp dt n1.
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7502
Pouertie, lameness, blindness, deformitie, meaneness of parentage, simpleness of capacitie, and all other naturall imperfections,
Poverty, lameness, blindness, deformity, meaneness of parentage, simpleness of capacity, and all other natural imperfections,
n1, n1, n1, n1, n1 pp-f n1, n1 pp-f n1, cc d j-jn j n2,
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7503
and infirmities whatsoeuer, are couered with the riches, beauty, nobilitie, and wisdome of Christ, in as many as trust in him.
and infirmities whatsoever, Are covered with the riches, beauty, Nobilt, and Wisdom of christ, in as many as trust in him.
cc n2 r-crq, vbr vvn p-acp dt n2, n1, n1, cc n1 pp-f np1, p-acp c-acp d c-acp vvb p-acp pno31.
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7504
Goe out quickly into the streets, and lanes of the Cittie (saith the Lord, that made a great supper) and bring in hither the poore, Go out quickly into the streets, and lanes of the city (Says the Lord, that made a great supper) and bring in hither the poor,
vvb av av-j p-acp dt n2, cc n2 pp-f dt n1 (vvz dt n1, cst vvd dt j n1) cc vvi p-acp av dt j,
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7505
and the maymed, the hault, and the blind. and the maimed, the halt, and the blind.
cc dt vvn, dt j, cc dt j.
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7506
What doest thou vexing thy selfe, with the consideration of thy meane estate? Set thy thoughts vpon the honour, thou mayest attaine to.
What dost thou vexing thy self, with the consideration of thy mean estate? Set thy thoughts upon the honour, thou Mayest attain to.
q-crq vd2 pns21 vvg po21 n1, p-acp dt n1 pp-f po21 j n1? j-vvn po21 n2 p-acp dt n1, pns21 vm2 vvi p-acp.
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7507
Lift vp thine eyes, that are cast downe vpon thy bodily imperfections, and feede thy selfe, with the sight of heauen, that is offered thee.
Lift up thine eyes, that Are cast down upon thy bodily imperfections, and feed thy self, with the sighed of heaven, that is offered thee.
vvb a-acp po21 n2, cst vbr vvn a-acp p-acp po21 j n2, cc vvb po21 n1, p-acp dt n1 pp-f n1, cst vbz vvn pno21.
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7508
Art thou ashamed, because thou bearest no armes, to make thee a gentleman? Throwe thy selfe into his armes, who will make thee, the Sonne of the most high.
Art thou ashamed, Because thou bearest no arms, to make thee a gentleman? Throw thy self into his arms, who will make thee, the Son of the most high.
vb2r pns21 j, c-acp pns21 vv2 dx n2, pc-acp vvi pno21 dt n1? vvb po21 n1 p-acp po31 n2, r-crq vmb vvi pno21, dt n1 pp-f dt av-ds j.
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Poore and miserable men (most miserable, because they refuse to be happy) sit without the church doores, begging of an halfe-penny,
Poor and miserable men (most miserable, Because they refuse to be happy) fit without the Church doors, begging of an halfpenny,
j cc j n2 (av-ds j, c-acp pns32 vvb pc-acp vbi j) vvb p-acp dt n1 n2, vvg pp-f dt n1,
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whereas they might come in, and obtaine a Kingdome. For as many, as receiue him, haue a Prerogatiue to bee the Sonnes of God.
whereas they might come in, and obtain a Kingdom. For as many, as receive him, have a Prerogative to be the Sons of God.
cs pns32 vmd vvi p-acp, cc vvi dt n1. p-acp p-acp d, c-acp vvb pno31, vhb dt n1 pc-acp vbi dt n2 pp-f np1.
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We finde, euery day, by common experience in our selues, and others, that if a man haue a Sonne, that is blinde, lame, deafe, dumbe,
We find, every day, by Common experience in our selves, and Others, that if a man have a Son, that is blind, lame, deaf, dumb,
pns12 vvb, d n1, p-acp j n1 p-acp po12 n2, cc n2-jn, cst cs dt n1 vhi dt n1, cst vbz j, j, j, j,
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or any other way deformed, hee will bee ready, and desirous to take some course, if hee be his heyre, to settle his inheritance vpon some other of his Children.
or any other Way deformed, he will be ready, and desirous to take Some course, if he be his heir, to settle his inheritance upon Some other of his Children.
cc d j-jn n1 j-vvn, pns31 vmb vbi j, cc j pc-acp vvi d n1, cs pns31 vbi po31 n1, pc-acp vvi po31 n1 p-acp d n-jn pp-f po31 n2.
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Surely I thinke, the man is hardly to bee found, that if hee had no heyre, would adopt such a one for his Sonne, to succeede him in his Inheritance.
Surely I think, the man is hardly to be found, that if he had no heir, would adopt such a one for his Son, to succeed him in his Inheritance.
np1 pns11 vvb, dt n1 vbz av pc-acp vbi vvn, cst cs pns31 vhd dx n1, vmd vvi d dt pi p-acp po31 n1, pc-acp vvi pno31 p-acp po31 n1.
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7514
How should wee then valewe the inestimable fauour of God, that makes offer of an Adoption,
How should we then valve the inestimable favour of God, that makes offer of an Adoption,
q-crq vmd pns12 av vvi dt j n1 pp-f np1, cst vvz n1 pp-f dt n1,
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and Inheritance, to the most contemptible wretches, that liue vpon the face of the earth? Heere is loue; heere is bounty.
and Inheritance, to the most contemptible wretches, that live upon the face of the earth? Here is love; Here is bounty.
cc n1, p-acp dt av-ds j n2, cst vvb p-acp dt n1 pp-f dt n1? av vbz n1; av vbz n1.
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7516
The fauours of the greatest Princes are but fancies, not so much as shadowes, if you compare them with the kindness of God.
The favours of the greatest Princes Are but fancies, not so much as shadows, if you compare them with the kindness of God.
dt n2 pp-f dt js n2 vbr cc-acp n2, xx av av-d c-acp n2, cs pn22 vvb pno32 p-acp dt n1 pp-f np1.
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7517
I confesse, they had neede to looke to their owne estate. Their Dominions, and their treasures are finite.
I confess, they had need to look to their own estate. Their Dominions, and their treasures Are finite.
pns11 vvb, pns32 vhd n1 pc-acp vvi p-acp po32 d n1. po32 n2, cc po32 n2 vbr j.
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The greatest Monarchy, that euer was, diuided amongst as many, as woulde accept of it, could afford but very small shares to euery one.
The greatest Monarchy, that ever was, divided among as many, as would accept of it, could afford but very small shares to every one.
dt js n1, cst av vbds, vvn p-acp c-acp d, c-acp vmd vvi pp-f pn31, vmd vvi p-acp av j n2 p-acp d crd.
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Oh that all men would receiue Iesus Christ!
O that all men would receive Iesus christ!
uh cst d n2 vmd vvi np1 np1!
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7520
There is roome enough, & wealth enough in heauen, to giue full content to as many, as can desire it.
There is room enough, & wealth enough in heaven, to give full content to as many, as can desire it.
pc-acp vbz n1 av-d, cc n1 av-d p-acp n1, pc-acp vvi j n1 p-acp p-acp d, c-acp vmb vvi pn31.
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Come then I beseech you, let vs settle forward to meete Iesus Christ, that wee may receiue him.
Come then I beseech you, let us settle forward to meet Iesus christ, that we may receive him.
vvb av pns11 vvb pn22, vvb pno12 vvi av-j pc-acp vvi np1 np1, cst pns12 vmb vvi pno31.
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Let not Farmes, Oxen, or wiues holde vs backe: They are no great matters, wee shall leaue:
Let not Farms, Oxen, or wives hold us back: They Are no great matters, we shall leave:
vvb xx n2, n2, cc n2 vvb pno12 av: pns32 vbr dx j n2, pns12 vmb vvi:
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They are infinitly great wee shall attaine to.
They Are infinitely great we shall attain to.
pns32 vbr av-j j pns12 vmb vvi p-acp.
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7524
Is it not better to exchange them now, while wee may doe it with such profit,
Is it not better to exchange them now, while we may do it with such profit,
vbz pn31 xx jc pc-acp vvi pno32 av, cs pns12 vmb vdi pn31 p-acp d n1,
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7525
then to forgoe them, no man knowes how soone when wee can make nothing of them? What is it wee mislike? To be Sonnes? No man is so base,
then to forgo them, no man knows how soon when we can make nothing of them? What is it we mislike? To be Sons? No man is so base,
cs pc-acp vvi pno32, dx n1 vvz c-crq av c-crq pns12 vmb vvi pix pp-f pno32? q-crq vbz pn31 pns12 vvi? pc-acp vbi n2? dx n1 vbz av j,
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7526
or so foolish, as to thinke bondage, better then freedome.
or so foolish, as to think bondage, better then freedom.
cc av j, c-acp pc-acp vvi n1, jc cs n1.
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7527
To bee the Sonnes of God? It were against reason, and nature, not onely against Religion, to refuse such an honour.
To be the Sons of God? It were against reason, and nature, not only against Religion, to refuse such an honour.
pc-acp vbi dt n2 pp-f np1? pn31 vbdr p-acp n1, cc n1, xx av-j p-acp n1, pc-acp vvi d dt n1.
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What should I say? Eyther wee beleeue not, that there is any such Prerogatiue to bee had,
What should I say? Either we believe not, that there is any such Prerogative to be had,
q-crq vmd pns11 vvi? av-d pns12 vvb xx, cst pc-acp vbz d d n1 pc-acp vbi vhn,
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or wee thinke, it is not worth the paines, we must take to get it.
or we think, it is not worth the pains, we must take to get it.
cc pns12 vvb, pn31 vbz xx j dt n2, pns12 vmb vvi pc-acp vvi pn31.
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Wee dare not bee knowne of the former, for the very shame of the world, seeing we professe Christian Religion.
we Dare not be known of the former, for the very shame of the world, seeing we profess Christian Religion.
pns12 vvb xx vbi vvn pp-f dt j, p-acp dt j n1 pp-f dt n1, vvg pns12 vvb np1 n1.
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If wee pleade the later, our owne heart will condemne vs;
If we plead the later, our own heart will condemn us;
cs pns12 vvb dt jc, po12 d n1 vmb vvi pno12;
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which (if wee bee once perswaded, that there is any such thing) esteemes of eternall glorie in heauen,
which (if we be once persuaded, that there is any such thing) esteems of Eternal glory in heaven,
q-crq (cs pns12 vbb a-acp vvn, cst pc-acp vbz d d n1) vvz pp-f j n1 p-acp n1,
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7533
as the greatest happiness, that can bee obtained, or imagined.
as the greatest happiness, that can be obtained, or imagined.
c-acp dt js n1, cst vmb vbi vvn, cc vvd.
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But what if the paines bee nothing, in comparison of the courses that wee would set our selues, to the obtaining of this honour:
But what if the pains be nothing, in comparison of the courses that we would Set our selves, to the obtaining of this honour:
p-acp q-crq cs dt n2 vbb pix, p-acp n1 pp-f dt n2 cst pns12 vmd vvi po12 n2, p-acp dt n-vvg pp-f d n1:
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let vs see what they are, and then iudge.
let us see what they Are, and then judge.
vvb pno12 vvi r-crq pns32 vbr, cc av vvi.
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What is then required of vs, that wee may become the Sonnes of God? The holy Euangelist hath answered vs, that Beleeuing in CHRIST, will make vs the Sonnes of GOD. What it it to beleeue in CHRIST? To trust in him, or to rest vppon him.
What is then required of us, that we may become the Sons of God? The holy Evangelist hath answered us, that Believing in CHRIST, will make us the Sons of GOD. What it it to believe in CHRIST? To trust in him, or to rest upon him.
q-crq vbz av vvn pp-f pno12, cst pns12 vmb vvi dt n2 pp-f np1? dt j np1 vhz vvn pno12, cst vvg p-acp np1, vmb vvi pno12 dt n2 pp-f np1. r-crq pn31 pn31 pc-acp vvi p-acp np1? pc-acp vvi p-acp pno31, cc pc-acp vvi p-acp pno31.
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For as we haue learned out of this twelfth verse, As many as receiue Christ, by beleeuing in his name, haue the Prerogatiue to be the sonnes of God.
For as we have learned out of this twelfth verse, As many as receive christ, by believing in his name, have the Prerogative to be the Sons of God.
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7538
Can any man looke for, I will not say such a Kingdome, but the least kindness that may bee, vpon easier,
Can any man look for, I will not say such a Kingdom, but the least kindness that may be, upon Easier,
vmb d n1 vvb p-acp, pns11 vmb xx vvi d dt n1, cc-acp dt ds n1 cst vmb vbi, p-acp jc,
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7539
or better conditions? Naaman the Syrian, desiring to be cured of his Leprosie, when he was willd by the Prophet Elisha, to goe wash seuen times in Iordan, went away in an anger,
or better conditions? Naaman the Syrian, desiring to be cured of his Leprosy, when he was willed by the Prophet Elisha, to go wash seuen times in Iordan, went away in an anger,
cc jc n2? np1 dt jp, vvg pc-acp vbi vvn pp-f po31 n1, c-crq pns31 vbds vvd p-acp dt n1 np1, pc-acp vvi vvi crd n2 p-acp np1, vvd av p-acp dt n1,
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as if some hard matter had bin inioyned him.
as if Some hard matter had been enjoined him.
c-acp cs d j n1 vhd vbn vvn pno31.
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But his seruants (wiser in that point then their maister) came, and spake vnto him, and said; But his Servants (Wiser in that point then their master) Come, and spoke unto him, and said;
p-acp po31 ng1 (jc p-acp d n1 av po32 n1) vvd, cc vvd p-acp pno31, cc vvd;
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7542
Father, if the Prophet had commanded thee a great thing, wouldest thou not haue done it? How much rather then,
Father, if the Prophet had commanded thee a great thing, Wouldst thou not have done it? How much rather then,
n1, cs dt n1 vhd vvd pno21 dt j n1, vmd2 pns21 xx vhi vdn pn31? c-crq d av-c av,
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7543
when hee saith to thee, wash and bee cleane? The Noble man, considering that his seruants spake reason, followed the Prophets direction, and was healed. when he Says to thee, wash and be clean? The Noble man, considering that his Servants spoke reason, followed the prophets direction, and was healed.
c-crq pns31 vvz p-acp pno21, vvb cc vbi j? dt j n1, vvg cst po31 n2 vvd n1, vvd dt ng1 n1, cc vbds vvn.
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7544
Healed of what? Of a Leprosie.
Healed of what? Of a Leprosy.
vvn pp-f q-crq? pp-f dt n1.
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By what meanes? By washing seuen times in Iordan. What is it, that wee desire? To bee made the Sonnes of God.
By what means? By washing seuen times in Iordan. What is it, that we desire? To be made the Sons of God.
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7546
A farre greater matter, then to bee cured of a Leprosie.
A Far greater matter, then to be cured of a Leprosy.
dt av-j jc n1, cs pc-acp vbi vvn pp-f dt n1.
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How may wee attaine to this honour? Beleeue, and thou shalt become the Sonne of God.
How may we attain to this honour? Believe, and thou shalt become the Son of God.
q-crq vmb pns12 vvi p-acp d n1? vvb, cc pns21 vm2 vvi dt n1 pp-f np1.
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7548
Shall I need to compare these things together? Beleeue; Wash. Which is sooner done. Wash seuen times.
Shall I need to compare these things together? Believe; Wash. Which is sooner done. Wash seuen times.
vmb pns11 vvi pc-acp vvi d n2 av? vvb; vvb. r-crq vbz av-c vdn. np1 crd n2.
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If thou beleeue once it sufficeth. Not as if wee might bee the Sonnes of God, though wee cease to beleeue;
If thou believe once it Suffices. Not as if we might be the Sons of God, though we cease to believe;
cs pns21 vvb a-acp pn31 vvz. xx c-acp cs pns12 vmd vbi dt n2 pp-f np1, cs pns12 vvb pc-acp vvi;
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7550
but because he, that once truely rests on CHRIST, can neuer wholly depart from him.
but Because he, that once truly rests on CHRIST, can never wholly depart from him.
cc-acp c-acp pns31, cst a-acp av-j vvz p-acp np1, vmb av-x av-jn vvi p-acp pno31.
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7551
I see not how wee could deuise, to haue so great honour with so little paines;
I see not how we could devise, to have so great honour with so little pains;
pns11 vvb xx c-crq pns12 vmd vvi, pc-acp vhi av j n1 p-acp av j n2;
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7552
vnless perhaps we would attaine to it, by dreaming of it. Can wee imagine a readier course of preferment, or an easier labour in getting it,
unless perhaps we would attain to it, by dreaming of it. Can we imagine a Readier course of preferment, or an Easier labour in getting it,
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7553
then to be made the sonnes of God, by trusting in Christ? Doe but cast thy care vpon him,
then to be made the Sons of God, by trusting in christ? Doe but cast thy care upon him,
cs pc-acp vbi vvn dt n2 pp-f np1, p-acp vvg p-acp np1? n1 p-acp vvi po21 n1 p-acp pno31,
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& thou shalt be sure of that he promiseth & thou desirest.
& thou shalt be sure of that he promises & thou Desirest.
cc pns21 vm2 vbi j pp-f cst pns31 vvz cc pns21 vv2.
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7555
But it will not be amisse perhaps, considering the importance of the matter, to examine these things more particularly; especially in these two points:
But it will not be amiss perhaps, considering the importance of the matter, to examine these things more particularly; especially in these two points:
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7556
That beleeving is necessarily required to adoption; That believing is necessarily required to adoption;
cst j-vvg vbz av-j vvn p-acp n1;
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7557
so that without the one, the other is not to be had, that the meanes of enioying heauen, which all men naturally propound to themselues, are of greater paines,
so that without the one, the other is not to be had, that the means of enjoying heaven, which all men naturally propound to themselves, Are of greater pains,
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7558
and lesse (yea no) certainty: what if I say of meere impossibility? Suspend your iudgement, till you haue heard, and vnderstood the case:and less (yea no) certainty: what if I say of mere impossibility? Suspend your judgement, till you have herd, and understood the case:
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7559
then giue sentence freely, and spare not.
then give sentence freely, and spare not.
av vvb n1 av-j, cc vvb xx.
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7560
Now for the better conceiuing of the matter, I will make bold to shewe the mystery of our redemption,
Now for the better conceiving of the matter, I will make bold to show the mystery of our redemption,
av p-acp dt av-jc vvg pp-f dt n1, pns11 vmb vvi j pc-acp vvi dt n1 pp-f po12 n1,
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7561
so much as is needfull, for the knowledge of that, wee haue in hande; but as shortly, as I can with plainness.
so much as is needful, for the knowledge of that, we have in hand; but as shortly, as I can with plainness.
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7562
It is not vnknown to any man, vnles he be vtterly ignorant of christian Religion, that all mankind,
It is not unknown to any man, unless he be utterly ignorant of christian Religion, that all mankind,
pn31 vbz xx j p-acp d n1, cs pns31 vbb av-j j pp-f njp n1, cst d n1,
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7563
and euery particular man, woman, & child, lost the fauour of God, and with it all hope,
and every particular man, woman, & child, lost the favour of God, and with it all hope,
cc d j n1, n1, cc n1, vvn dt n1 pp-f np1, cc p-acp pn31 d n1,
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7564
and possibility of happinesse, by the transgression of our first parents, in whome wee all sinned.
and possibility of happiness, by the Transgression of our First Parents, in whom we all sinned.
cc n1 pp-f n1, p-acp dt n1 pp-f po12 ord n2, p-acp ro-crq pns12 d vvn.
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7565
If any man bee desirous to informe himselfe better of this point, the Scripture is open for him:
If any man be desirous to inform himself better of this point, the Scripture is open for him:
cs d n1 vbi j pc-acp vvi px31 j pp-f d n1, dt n1 vbz j p-acp pno31:
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7566
I will content my selfe, with that one testimony of the Apostle. By one man sinne came into the world, and death by sinne:
I will content my self, with that one testimony of the Apostle. By one man sin Come into the world, and death by sin:
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7567
and so death went ouer all men, by him, in whome all men haue sinned. and so death went over all men, by him, in whom all men have sinned.
cc av n1 vvd p-acp d n2, p-acp pno31, p-acp ro-crq d n2 vhb vvn.
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7568
For the recouery of this losse, it pleased God to appoint a meanes of reconciliation, that his anger iustly conceiued against vs, might bee appeased,
For the recovery of this loss, it pleased God to appoint a means of reconciliation, that his anger justly conceived against us, might be appeased,
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7569
and wee receiu'd againe into his former fauour.
and we received again into his former favour.
cc pns12 vvd av p-acp po31 j n1.
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7570
This meanes was, his owne Sonne, in our nature, offered vp by himselfe in sacrifice, to God his Father.
This means was, his own Son, in our nature, offered up by himself in sacrifice, to God his Father.
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7571
God was in Christ (saith the Apostle) reconciling the world to himselfe. God was in christ (Says the Apostle) reconciling the world to himself.
np1 vbds p-acp np1 (vvz dt np1) n-vvg dt n1 p-acp px31.
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7572
And in an other place, when wee were enimies, wee were reconciled to God, by the death of his Sonne.
And in an other place, when we were enemies, we were reconciled to God, by the death of his Son.
cc p-acp dt j-jn n1, c-crq pns12 vbdr n2, pns12 vbdr vvn p-acp np1, p-acp dt n1 pp-f po31 n1.
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But the manner of our reconciliation, on Christs part, doth not so much concerne the matter, we are now to handle.
But the manner of our reconciliation, on Christ part, does not so much concern the matter, we Are now to handle.
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Let vs see what is required of vs. There are two things necessary to a sound, and full reconciliation:
Let us see what is required of us There Are two things necessary to a found, and full reconciliation:
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that the offence, which caused the breach, bee pardoned, that the party offending bee admitted againe into as greate fauour,
that the offence, which caused the breach, be pardoned, that the party offending bee admitted again into as great favour,
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as hee was in, before he committed that fault. If either of these be wanting, the Reconciliation is vnperfect.
as he was in, before he committed that fault. If either of these be wanting, the Reconciliation is unperfect.
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Our Sauiour Christ hath fully performed whatsoeuer was needfull, on his part, to procure absolute Reconciliation.
Our Saviour christ hath Fully performed whatsoever was needful, on his part, to procure absolute Reconciliation.
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The Lord God is willing, and ready to bee reconciled vnto vs. Only the stay is in vs. For the pardon of sinne, iustification is offered, not imputing of sinne. And wheras wee were,
The Lord God is willing, and ready to be reconciled unto us Only the stay is in us For the pardon of sin, justification is offered, not imputing of sin. And whereas we were,
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before the breach, no otherwise in the fauour of God, then seruants are, that please their master;
before the breach, no otherwise in the favour of God, then Servants Are, that please their master;
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now the Lorde is determined, to receiue vs, not as seruants, but as Sonnes by his free Adoption. God sent his Sonne, &c:
now the Lord is determined, to receive us, not as Servants, but as Sons by his free Adoption. God sent his Son, etc.:
av dt n1 vbz vvn, pc-acp vvi pno12, xx p-acp n2, cc-acp c-acp n2 p-acp po31 j n1. np1 vvd po31 n1, av:
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that we might receiue the Adoption of Sonnes. Heere is full, and perfite reconciliation prouided; that we might receive the Adoption of Sons. Here is full, and perfect reconciliation provided;
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Iustification, and Adoption. But how shall wee bee made partakers of it? I will leaue the former point, till I haue some fitter opportunity.Justification, and Adoption. But how shall we be made partakers of it? I will leave the former point, till I have Some fitter opportunity.
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Of the later our Euangelist speakes in this place, teaching vs, that if wee beleeue in Christ, wee haue the prerogatiue to be Sonnes. This the Apostle Paul confirmes:
Of the later our Evangelist speaks in this place, teaching us, that if we believe in christ, we have the prerogative to be Sons. This the Apostle Paul confirms:
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yee are al the Sons of God, by faith in Christ Iesus. There is no exception against 2 such witnesses. ye Are all the Sons of God, by faith in christ Iesus. There is no exception against 2 such Witnesses.
pn22 vbr d dt n2 pp-f np1, p-acp n1 p-acp np1 np1. pc-acp vbz dx n1 p-acp crd d n2.
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No (saith one) if they agreed in their depositions. No (saith one) if they agreed in their depositions.
No (Says one) if they agreed in their depositions. No (Says one) if they agreed in their depositions.
uh-dx (vvz pi) cs pns32 vvd p-acp po32 n2. uh-dx (vvz pi) cs pns32 vvd p-acp po32 n2.
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But there is no small difference betwixt them. The one saith wee haue that honor by beleeuing;
But there is no small difference betwixt them. The one Says we have that honour by believing;
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the other affirms that fayth makes vs the Sons of God. The Euangelist requires the act:
the other affirms that faith makes us the Sons of God. The Evangelist requires the act:
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the Apostle contents himself with the vertue, grace or qualitie. S. Paul seemes to looke for no more, but that wee haue faith.
the Apostle contents himself with the virtue, grace or quality. S. Paul seems to look for no more, but that we have faith.
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S. Iohn calls precisely for the vse of it; Receiuing, Beleeuing.
S. John calls precisely for the use of it; Receiving, Believing.
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Is this all the difference, that can bee found, in their testimonies? Then all is nothing.
Is this all the difference, that can be found, in their testimonies? Then all is nothing.
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First it is apparant (to begin withour Euangelist, whom we presently expoūd) that S. Iohn by enioyning vs To beleeue, necessarily requires faith, by which we must beleeue:
First it is apparent (to begin withour Evangelist, whom we presently expound) that S. John by enjoining us To believe, necessarily requires faith, by which we must believe:
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& so his deposition includes, & implyes that, which S. Paul affirmeth. Secondly, the Apostle, vnder the name of faith, cōprehends the act of beleeuing;
& so his deposition includes, & Implies that, which S. Paul Affirmeth. Secondly, the Apostle, under the name of faith, comprehends the act of believing;
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which is neuer any more seuered from it, then burning is from fire. A greater fire burnes more, then a little one doth;
which is never any more severed from it, then burning is from fire. A greater fire burns more, then a little one does;
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but the least, that can be, doth burne, as wel as the greatest. So the strongest faith trusteth more firmely in Christ;
but the least, that can be, does burn, as well as the greatest. So the Strongest faith Trusteth more firmly in christ;
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but the weakest more or lesse, relies truely vpon him. But that wee may see the ful agreement of these two witnesses;
but the Weakest more or less, relies truly upon him. But that we may see the full agreement of these two Witnesses;
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let vs consider how the Apostle declares his owne meaning, oftentimes in the like matter. The righteousnesse of God vnto all, and vpon all that beleeue.
let us Consider how the Apostle declares his own meaning, oftentimes in the like matter. The righteousness of God unto all, and upon all that believe.
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Abraham beleeued God, and it was counted to him for righteousnesse. That Chapter is full of the like speeches.Abraham believed God, and it was counted to him for righteousness. That Chapter is full of the like Speeches.
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So are his other Epistles, where he hath any occasion to speake of Iustification.
So Are his other Epistles, where he hath any occasion to speak of Justification.
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And if that, which is former in nature, cannot bee had, but by beleeuing, surely this later, is not to be attain'd to, by the only hauing of faith.
And if that, which is former in nature, cannot be had, but by believing, surely this later, is not to be attained to, by the only having of faith.
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Therefore, as often as we find in Scripture, that Iustification, Adoption, Sanctification, Saluation, or any other such fauour,
Therefore, as often as we find in Scripture, that Justification, Adoption, Sanctification, Salvation, or any other such favour,
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& blessing, is ascribed to faith, we must remember, that the act of faith, & not the gift,
& blessing, is ascribed to faith, we must Remember, that the act of faith, & not the gift,
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or quality it selfe is signified.
or quality it self is signified.
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Wee Iewes (saith the Apostle) who knowe that a man is iustified by the faith of Iesus Christ, haue beleeued in Iesus Christ, that wee might bee iustified by the faith of Christ. we Iewes (Says the Apostle) who know that a man is justified by the faith of Iesus christ, have believed in Iesus christ, that we might be justified by the faith of christ.
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It is certaine, that Iustification is by saith; the Apostle shewes vs how. Namely by beleeuing in Christ.
It is certain, that Justification is by Says; the Apostle shows us how. Namely by believing in christ.
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So must wee vnderstand that, which the same Apostle hath in an other place:
So must we understand that, which the same Apostle hath in an other place:
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To him, that worketh not, but beleeueth in him, that iustifieth the vngodly, his faith is counted for righteousnesse. To him, that works not, but Believeth in him, that Justifieth the ungodly, his faith is counted for righteousness.
p-acp pno31, cst vvz xx, cc-acp vvz p-acp pno31, cst vvz dt j, po31 n1 vbz vvn p-acp n1.
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Shall we say, that the habit of faith was counted for righteousness? S. Paul had opened his meaning, touching that point, a verse or 2 before;
Shall we say, that the habit of faith was counted for righteousness? S. Paul had opened his meaning, touching that point, a verse or 2 before;
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Abraham beleeued God, & it was counted to him for righteousnes. Abraham believed God, & it was counted to him for righteousness.
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What was counted? His beleeuing, not his faith, as it was a grace, or vertue in his soule.
What was counted? His believing, not his faith, as it was a grace, or virtue in his soul.
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We may the rather be perswaded hereof, if wee call to minde, & obserue, both that our Euangelist Saint Iohn alwaies vrgeth beleeuing,
We may the rather be persuaded hereof, if we call to mind, & observe, both that our Evangelist Saint John always urges believing,
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and not once mentions faith in so many places, where this matter is spokē of, euen diuers times in some one Chapter;
and not once mentions faith in so many places, where this matter is spoken of, even diverse times in Some one Chapter;
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and also that our Lorde himselfe, doth most commonly, in all the other Evangelists, follow the same course:
and also that our Lord himself, does most commonly, in all the other Evangelists, follow the same course:
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and wheresoeuer hee giues any commendation to faith, it is manifest hee doth it, in respect of the act thereof.
and wheresoever he gives any commendation to faith, it is manifest he does it, in respect of the act thereof.
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I haue not found (saith hee of the Centurion) so great faith in Israell. I have not found (Says he of the Centurion) so great faith in Israel.
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How greate faith? As to rest vpon the very worde of Christ, for the curing of a sick man, that was absent.
How great faith? As to rest upon the very word of christ, for the curing of a sick man, that was absent.
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Speake the worde only (saith the Captaine) and my seruant shall bee healed. It woulde bee too long to stand vpon particulars; Speak the word only (Says the Captain) and my servant shall be healed. It would be too long to stand upon particulars;
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That one example may serue for all.
That one Exampl may serve for all.
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It may bee, some man hearing, that fayth, and beleeuing breed such wonderfull effects, will be desirous to knowe how this may bee.
It may be, Some man hearing, that faith, and believing breed such wonderful effects, will be desirous to know how this may be.
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What excelllency is there in faith, more then in other Christian vertues? Why should beleeuing in God bee preferred before louing of God? First I must put you in minde;
What excelllency is there in faith, more then in other Christian Virtues? Why should believing in God be preferred before loving of God? First I must put you in mind;
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that it is the act of faith (as I haue often said) by which these sauours are obtained,
that it is the act of faith (as I have often said) by which these savours Are obtained,
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and not the vertue it selfe.
and not the virtue it self.
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And therefore our Papists, who will haue their first iustification (as they mince matters) to consist of faith, loue,
And Therefore our Papists, who will have their First justification (as they mince matters) to consist of faith, love,
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& charity, as they are vertues, habits, graces, qualities, beautifying and sanctifying the soule, cannot reasonably imagin,
& charity, as they Are Virtues, habits, graces, qualities, beautifying and sanctifying the soul, cannot reasonably imagine,
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as they all commonly doe, that the Apostle in the Epistle to the Romans entreates of their iustification;
as they all commonly doe, that the Apostle in the Epistle to the Roman entreats of their justification;
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because he so often requireth the very act of beleeuing; which, in that iustification of theirs, hath no place:
Because he so often requires the very act of believing; which, in that justification of theirs, hath no place:
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This being markt, and remembred, I say, that the act of fayth, or beleeuing, doth not bring iustification,
This being marked, and remembered, I say, that the act of faith, or believing, does not bring justification,
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and adoption, or either of them, by any speciall excellency, that it hath in it selfe,
and adoption, or either of them, by any special excellency, that it hath in it self,
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but meerly & only by the place, & office, which the Lord, of his own will,
but merely & only by the place, & office, which the Lord, of his own will,
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& mercy, hath assign'd it, to be the condition on our parts required, for the atchieuing of these fauours, and honours.
& mercy, hath assigned it, to be the condition on our parts required, for the achieving of these favours, and honours.
cc n1, vhz vvn pn31, pc-acp vbi dt n1 p-acp po12 n2 vvd, p-acp dt vvg pp-f d n2, cc n2.
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The couenant of the law, stood in these tearmes, Hee that doth these things shall liue thereby.
The Covenant of the law, stood in these terms, He that does these things shall live thereby.
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So that the condition was righteousnesse, according to the exact rule of the lawe.
So that the condition was righteousness, according to the exact Rule of the law.
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By the Gospell, the Lord enters into a new couenant with man, the condition whereof is, Beleeue, and thou shalt be saued.
By the Gospel, the Lord enters into a new Covenant with man, the condition whereof is, Believe, and thou shalt be saved.
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This is that, which the Apostle teacheth vs, concerning the Lords accounting of faith for righteousnesse.
This is that, which the Apostle Teaches us, Concerning the lords accounting of faith for righteousness.
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Wheras by the lawe, righteousnesse was necessarily required, that a man might haue an interest to heauen; now by the Gospell.
Whereas by the law, righteousness was necessarily required, that a man might have an Interest to heaven; now by the Gospel.
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faith is accepted insteed of righteousnes. Do this: saith the law: Beleeue in Christ. saith the Gospell.
faith is accepted instead of righteousness. Do this: Says the law: Believe in christ. Says the Gospel.
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So that, when the question is of reconciliation, and the parts thereof, or either of them,
So that, when the question is of reconciliation, and the parts thereof, or either of them,
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whether it be by faith, or no, the meaning is this, whether beleeuing bee the condition, which we are to performe, that wee may bee reconcil'd to God, or no.
whither it be by faith, or no, the meaning is this, whither believing be the condition, which we Are to perform, that we may be reconciled to God, or no.
cs pn31 vbb p-acp n1, cc uh-dx, dt n1 vbz d, cs vvg vbb dt n1, r-crq pns12 vbr pc-acp vvi, cst pns12 vmb vbi vvn p-acp np1, cc uh-dx.
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To this doubt the Apostle answereth, that Abraham beleeued God; & it (that is) His beleeuing was counted to him for righteousnes.
To this doubt the Apostle Answers, that Abraham believed God; & it (that is) His believing was counted to him for righteousness.
p-acp d n1 dt n1 vvz, cst np1 vvd np1; cc pn31 (cst vbz) po31 vvg vbds vvn p-acp pno31 p-acp n1.
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Pardon me I pray you, if I doe but touch these things, or rather, but point at them, as I passe along.
Pardon me I pray you, if I do but touch these things, or rather, but point At them, as I pass along.
n1 pno11 pns11 vvb pn22, cs pns11 vdb p-acp vvi d n2, cc av-c, cc-acp n1 p-acp pno32, c-acp pns11 vvb a-acp.
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At some other times (if it please God) now one, then an other of them, shall bee cleered, and proued.
At Some other times (if it please God) now one, then an other of them, shall be cleared, and proved.
p-acp d j-jn n2 (cs pn31 vvb np1) av pi, cs dt n-jn pp-f pno32, vmb vbi vvn, cc vvn.
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Yet, for all my hast, I may not forget, to deliuer the ground of that, which I haue said, touching the Lords accounting of faith for righteousnes.
Yet, for all my haste, I may not forget, to deliver the ground of that, which I have said, touching the lords accounting of faith for righteousness.
av, c-acp d po11 n1, pns11 vmb xx vvi, pc-acp vvi dt n1 pp-f d, r-crq pns11 vhb vvn, vvg dt n2 vvg pp-f n1 p-acp n1.
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I shew that the Apostle is so to be expounded, by 2 places of this same Epistle, where the very same maner of speech is vsed.
I show that the Apostle is so to be expounded, by 2 places of this same Epistle, where the very same manner of speech is used.
pns11 vvb cst dt n1 vbz av pc-acp vbi vvn, p-acp crd n2 pp-f d d n1, c-crq dt av d n1 pp-f n1 vbz vvn.
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If the vncircumcision (saith Saint Paul) keepe the ordinances of the law, shall not his vncircumcision bee counted for circumcision? VVhat is this For circumcision; Insteed of circumcision; as if he were circumcised. If the uncircumcision (Says Faint Paul) keep the ordinances of the law, shall not his uncircumcision be counted for circumcision? What is this For circumcision; Instead of circumcision; as if he were circumcised.
cs dt n1 (vvz j np1) vvb dt n2 pp-f dt n1, vmb xx po31 n1 vbi vvn p-acp n1? q-crq vbz d p-acp n1; av pp-f n1; c-acp cs pns31 vbdr vvn.
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The other place affords vs the like wordes, and meaning. The children of the promise are counted for the seed.
The other place affords us the like words, and meaning. The children of the promise Are counted for the seed.
dt j-jn n1 vvz pno12 dt j n2, cc n1. dt n2 pp-f dt n1 vbr vvn p-acp dt n1.
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There is no other place in all the newe Testament, out of which wee maye learne the sense of this phrase;
There is no other place in all the new Testament, out of which we may Learn the sense of this phrase;
pc-acp vbz dx j-jn n1 p-acp d dt j n1, av pp-f r-crq pns12 vmb vvi dt n1 pp-f d n1;
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& these two are plaine, being alike in themselues, and agreeing with the Apostles wordes, and purpose in that other Text. What should hinder vs then from expounding the Apostle,
& these two Are plain, being alike in themselves, and agreeing with the Apostles words, and purpose in that other Text. What should hinder us then from expounding the Apostle,
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as we do? Or rather, with what reason can wee refuse such an interpretation,
as we do? Or rather, with what reason can we refuse such an Interpretation,
c-acp pns12 vdb? cc av-c, p-acp r-crq n1 vmb pns12 vvi d dt n1,
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as the Apostle himselfe points vs to? The waightinesse of the matter, hath carried mee farder then I meant to haue gone:
as the Apostle himself points us to? The waightinesse of the matter, hath carried me farther then I meant to have gone:
c-acp dt n1 px31 vvz pno12 p-acp? dt n1 pp-f dt n1, vhz vvn pno11 av-jc cs pns11 vvd pc-acp vhi vvn:
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I will bee the shorter in that, which remaines.
I will be the shorter in that, which remains.
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It is faith then, or rather beleeuing, which the Lorde requires of vs, that we may become his children:
It is faith then, or rather believing, which the Lord requires of us, that we may become his children:
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not as if there were any excellency in the thing, or merit in the vse of our freewill,
not as if there were any excellency in the thing, or merit in the use of our freewill,
xx c-acp cs pc-acp vbdr d n1 p-acp dt n1, cc vvi p-acp dt n1 pp-f po12 n1,
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for the worthinesse whereof, such a fauour, and honour should be vouchsaf't vs:
for the worthiness whereof, such a favour, and honour should be vouchsafed us:
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but onely, and meerely because this is the course, by which the glory, & riches of the mercy of God may bee declared.
but only, and merely Because this is the course, by which the glory, & riches of the mercy of God may be declared.
cc-acp av-j, cc av-j c-acp d vbz dt n1, p-acp r-crq dt n1, cc n2 pp-f dt n1 pp-f np1 vmb vbi vvn.
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Therefore the Apostle concludes touching iustification, the former part of Reconciliation, that it is, by faith without the workes of the law;
Therefore the Apostle concludes touching justification, the former part of Reconciliation, that it is, by faith without the works of the law;
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because thereby all boasting is excluded. The Papists, that make their first iustification to be inherent righteousnesse, consisting of faith, hope, & charity; Because thereby all boasting is excluded. The Papists, that make their First justification to be inherent righteousness, consisting of faith, hope, & charity;
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their second, actuall obedience to God, by the performance of the workes of the lawe, draw away the glory,
their second, actual Obedience to God, by the performance of the works of the law, draw away the glory,
po32 ord, j n1 p-acp np1, p-acp dt n1 pp-f dt n2 pp-f dt n1, vvb av dt n1,
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and thanks from God, to themselues.
and thanks from God, to themselves.
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For the former, I haue shewed, that they will haue the difference, whereby it comes to passe, that one man receiues iustifying grace,
For the former, I have showed, that they will have the difference, whereby it comes to pass, that one man receives justifying grace,
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and an other does not, To proceed from euery mans freewill, and not from any speciall grace of God, inclining the soule to beleeue. Neither rest they there;
and an other does not, To proceed from every men freewill, and not from any special grace of God, inclining the soul to believe. Neither rest they there;
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but hauing thus begun to magnify themselues, by the getting of this grace, they go forward to rob God of his honour, & thanks for our saluation;
but having thus begun to magnify themselves, by the getting of this grace, they go forward to rob God of his honour, & thanks for our salvation;
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to that ende, they set out the dignity of that righteousnesse, whereof they make account, they are now possest;
to that end, they Set out the dignity of that righteousness, whereof they make account, they Are now possessed;
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that Faith, Hope, & Charity, so beautify their soules, that God cannot, but acknowledge them for his children, in whome he sees so liuely,
that Faith, Hope, & Charity, so beautify their Souls, that God cannot, but acknowledge them for his children, in whom he sees so lively,
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and perfect an image of himselfe.
and perfect an image of himself.
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This is the course, that Popish religion teacheth all men to follow, who are desirous to be made the Sonns of God.
This is the course, that Popish Religion Teaches all men to follow, who Are desirous to be made the Sons of God.
np1 vbz dt n1, cst j n1 vvz d n2 pc-acp vvi, r-crq vbr j pc-acp vbi vvn dt n2 pp-f np1.
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If wee compare the meanes of attaining to this honor, which according to the Euangelists direction, wee embrace, with that course, which they present;
If we compare the means of attaining to this honour, which according to the Evangelists direction, we embrace, with that course, which they present;
cs pns12 vvb dt n2 pp-f vvg p-acp d n1, r-crq vvg p-acp dt n2 n1, pns12 vvb, p-acp d n1, r-crq pns32 vvb;
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I doubt not but we may truly say, that our faith, which is counted for righteousnes, is more excellent,
I doubt not but we may truly say, that our faith, which is counted for righteousness, is more excellent,
pns11 vvb xx cc-acp pns12 vmb av-j vvi, cst po12 n1, r-crq vbz vvn p-acp n1, vbz av-dc j,
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then their proud supposed righteousnes so highly magnifyed by them.
then their proud supposed righteousness so highly magnified by them.
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For seeing the maine ende of all religion, is the glory of God, by what shall we valew the excellency of any vertue,
For seeing the main end of all Religion, is the glory of God, by what shall we value the excellency of any virtue,
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or vertuous action rather, then by the more, or lesse aduancing of that glory? And by what is,
or virtuous actium rather, then by the more, or less advancing of that glory? And by what is,
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or can God be more glorifyed, in the saluation of man, then by our disclayming,
or can God be more glorified, in the salvation of man, then by our disclaiming,
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and renouncing of all possibibility in our selues, and in all creatures, and resting vpon him alone,
and renouncing of all possibibility in our selves, and in all creatures, and resting upon him alone,
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as the only hope of al our happinesse? By this, we acknowledge his sufficiency to bee infinit, his kindnesse to be incomparable.
as the only hope of all our happiness? By this, we acknowledge his sufficiency to be infinite, his kindness to be incomparable.
c-acp dt j n1 pp-f d po12 n1? p-acp d, pns12 vvb po31 n1 pc-acp vbi j, po31 n1 pc-acp vbi j.
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If we trust to him for succour, it is plaine we are throughly perswaded, that hee hath power,
If we trust to him for succour, it is plain we Are thoroughly persuaded, that he hath power,
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and skill to deliuer vs. Wants he wisdome, to discerne by what meanes our deliuerance must bee wrought? How should we rely vpon him, that knows not whereby to helpe vs? Admit his skill were very great, in perceiuing what were to bee done for our succour.
and skill to deliver us Wants he Wisdom, to discern by what means our deliverance must be wrought? How should we rely upon him, that knows not whereby to help us? Admit his skill were very great, in perceiving what were to be done for our succour.
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What can that availe vs, if hee lack power to doe, or procure that to be done, which hee sees wee stand in need of? Is it not a singular honour to God, to haue his wisdome,
What can that avail us, if he lack power to do, or procure that to be done, which he sees we stand in need of? Is it not a singular honour to God, to have his Wisdom,
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and his power thus highly magnifyed? Reason confesseth, it is beyond her reach. Learning profeseth, she can afford vs no instruction for the search therof.
and his power thus highly magnified? Reason Confesses, it is beyond her reach. Learning profeseth, she can afford us no instruction for the search thereof.
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Experience proclaymeth, shee neuer saw any thing, that might possibly be obserued to giue vs any direction in the businesse.
Experience proclaimeth, she never saw any thing, that might possibly be observed to give us any direction in the business.
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Men and Angells are wholly to seeke.
Men and Angels Are wholly to seek.
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All created wisdome fayles vs. God onely, as being only infinite, makes supply of that to the knowledge whereof, it was not possible for any finite wisdome to attaine.
All created Wisdom fails us God only, as being only infinite, makes supply of that to the knowledge whereof, it was not possible for any finite Wisdom to attain.
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Neither is the power of any creature greater, then his knowledge:
Neither is the power of any creature greater, then his knowledge:
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yea, who knows 〈 ◊ 〉 more, then he can doe? What should I multiply words in so plaine a case? The Sonne of God must become man,
yea, who knows 〈 ◊ 〉 more, then he can do? What should I multiply words in so plain a case? The Son of God must become man,
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and by his bloud, powred out in sacrifice, appease the wrath of his Father, & reconcile the world to God, by the pardon of Sin,
and by his blood, poured out in sacrifice, appease the wrath of his Father, & reconcile the world to God, by the pardon of since,
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& adoption into the state of children. What power is there in men, or Angells to procure this fauour?
& adoption into the state of children. What power is there in men, or Angels to procure this favour?
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It is vnpossible to inforce him, that is almightie. And if he do it not willingly, as good not do it at all.
It is unpossible to enforce him, that is almighty. And if he do it not willingly, as good not do it At all.
pn31 vbz j pc-acp vvi pno31, cst vbz j-jn. cc cs pns31 vdb pn31 xx av-j, c-acp j xx vdi pn31 p-acp d.
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For hee, that offers vnwillingly makes his offering of no valew.
For he, that offers unwillingly makes his offering of no value.
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How then? May they hire him, to do this seruice? What needes he, that is Lord of heauen,
How then? May they hire him, to do this service? What needs he, that is Lord of heaven,
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and earth, & hath all in his possession? What haue we to giue, who our selues are not our owne? As if a bond-slaue, that hath nothing, but that, which is his masters, should redeeme himselfe, with giuing some treasure, which before he giues it, is his, to whom it must be giuen.
and earth, & hath all in his possession? What have we to give, who our selves Are not our own? As if a bondslave, that hath nothing, but that, which is his Masters, should Redeem himself, with giving Some treasure, which before he gives it, is his, to whom it must be given.
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What remaines then, but intreaty? To whom shall we sue? What colour of reason shal we deuise, to ground our petition vpon? With what face shall we come into his presence, to whom our very comming is odious? The neerer wee presse to him, the more we sin.
What remains then, but entreaty? To whom shall we sue? What colour of reason shall we devise, to ground our petition upon? With what face shall we come into his presence, to whom our very coming is odious? The nearer we press to him, the more we sin.
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The greater our sin is, the hotter is his wrath. The heauier his displeasure is, the farder wee are from hope of fauour.
The greater our since is, the hotter is his wrath. The Heavier his displeasure is, the farther we Are from hope of favour.
dt jc po12 n1 vbz, dt jc vbz po31 n1. dt jc po31 n1 vbz, dt jc pns12 vbr p-acp n1 pp-f n1.
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What shal we but prouok him, by praying to him;
What shall we but prouok him, by praying to him;
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incense him, by intreating him? As for making of any means to him, there is none in any place about him,
incense him, by entreating him? As for making of any means to him, there is none in any place about him,
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but doth truly, & worthily hate vs, as long as we continue in their Lords displeasure.
but does truly, & worthily hate us, as long as we continue in their lords displeasure.
cc-acp vdz av-j, cc av-j vvb pno12, c-acp av-j c-acp pns12 vvb p-acp po32 n2 n1.
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If we might haue accesse, durst we, trowe you, presume to approche vnto him? When our first parents had broken that one Commandement,
If we might have access, durst we, trow you, presume to approach unto him? When our First Parents had broken that one Commandment,
cs pns12 vmd vhi n1, vvd pns12, vvb pn22, vvb pc-acp vvi p-acp pno31? c-crq po12 ord n2 vhd vvn d crd n1,
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& afterward heard the voice of the Lord walling in the garden, in the coole of the day, they hid themselues (saith the Text) from the presence of the Lord God, among the trees of the Garden.
& afterwards herd the voice of the Lord walling in the garden, in the cool of the day, they hid themselves (Says the Text) from the presence of the Lord God, among the trees of the Garden.
cc av vvd dt n1 pp-f dt n1 vvg p-acp dt n1, p-acp dt j pp-f dt n1, pns32 vvd px32 (vvz dt n1) p-acp dt n1 pp-f dt n1 np1, p-acp dt n2 pp-f dt n1.
(11) sermon (DIV1)
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7695
Why did they not rather shewe themselues, and fall downe before the Lord, & intreat for mercy? The same conscience of sin,
Why did they not rather show themselves, and fallen down before the Lord, & entreat for mercy? The same conscience of since,
q-crq vdd pns32 xx av-c vvi px32, cc vvi a-acp p-acp dt n1, cc vvi p-acp n1? dt d n1 pp-f n1,
(11) sermon (DIV1)
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7696
& sense of the wrath of God, would now also take from vs all heart to appeare before him, to make intreatie.
& sense of the wrath of God, would now also take from us all heart to appear before him, to make intreaty.
cc n1 pp-f dt n1 pp-f np1, vmd av av vvi p-acp pno12 d n1 pc-acp vvi p-acp pno31, pc-acp vvi n1.
(11) sermon (DIV1)
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7697
But suppose we were admitted into his presence, to offer vp our petition.
But suppose we were admitted into his presence, to offer up our petition.
cc-acp vvb pns12 vbdr vvn p-acp po31 n1, pc-acp vvi a-acp po12 n1.
(11) sermon (DIV1)
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7698
What should wee say? How might wee begin to make so vnreasonable a request? Is there any man so voyde of sense,
What should we say? How might we begin to make so unreasonable a request? Is there any man so void of sense,
q-crq vmd pns12 vvi? q-crq vmd pns12 vvb pc-acp vvi av j dt n1? vbz pc-acp d n1 av j pp-f n1,
(11) sermon (DIV1)
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7699
as to thinke, that hee can perswade a kinde father, to send his onely sonne,
as to think, that he can persuade a kind father, to send his only son,
c-acp pc-acp vvi, cst pns31 vmb vvi dt j n1, pc-acp vvi po31 j n1,
(11) sermon (DIV1)
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7700
so louing, so beloued, not onely to bee infinitly abased in his estate, but also to bee put to a most cruell and shamefull death,
so loving, so Beloved, not only to be infinitely abased in his estate, but also to be put to a most cruel and shameful death,
av vvg, av vvn, xx av-j pc-acp vbi av-j vvd p-acp po31 n1, cc-acp av pc-acp vbi vvn p-acp dt av-ds j cc j n1,
(11) sermon (DIV1)
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7701
& that for strangers? Strangers, sayd I? It were too much if wee were no more, but strangers.
& that for Strangers? Strangers, said I? It were too much if we were no more, but Strangers.
cc cst p-acp n2? ng1, vvd pns11? pn31 vbdr av av-d cs pns12 vbdr av-dx av-dc, cc-acp n2.
(11) sermon (DIV1)
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7702
What is it then to send him, for the behoofe of enemies;
What is it then to send him, for the behoof of enemies;
q-crq vbz pn31 av p-acp vvb pno31, p-acp dt n1 pp-f n2;
(11) sermon (DIV1)
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7703
of rebels & traytors? Shall wee try, if wee can preuaile so much with the sonne,
of rebels & Traitors? Shall we try, if we can prevail so much with the son,
pp-f n2 cc n2? vmb pns12 vvi, cs pns12 vmb vvi av av-d p-acp dt n1,
(11) sermon (DIV1)
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7704
as to become a sacrifice for vs? The very vnreasonablenesse of the suit makes me ashamed to think on it:
as to become a sacrifice for us? The very unreasonableness of the suit makes me ashamed to think on it:
c-acp pc-acp vvi dt n1 p-acp pno12? dt j n1 pp-f dt n1 vvz pno11 j pc-acp vvi p-acp pn31:
(11) sermon (DIV1)
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7705
and is it possible we should moue it? Would you intreat him to dye for you? O absurd, and ridiculous motion! O senselesse, and impious supplication!
and is it possible we should move it? Would you entreat him to die for you? O absurd, and ridiculous motion! O senseless, and impious supplication!
cc vbz pn31 j pns12 vmd vvi pn31? vmd pn22 vvi pno31 pc-acp vvi p-acp pn22? sy j, cc j n1! sy j, cc j n1!
(11) sermon (DIV1)
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7706
But I must remēber that the time passeth, & stay my self in the midst of my race.
But I must Remember that the time passes, & stay my self in the midst of my raze.
cc-acp pns11 vmb vvi d dt n1 vvz, cc vvb po11 n1 p-acp dt n1 pp-f po11 n1.
(11) sermon (DIV1)
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7707
It is enough, for the matter in hand, that wee vnderstand what honour wee doo to God, by acknowledging his loue, his power,
It is enough, for the matter in hand, that we understand what honour we do to God, by acknowledging his love, his power,
pn31 vbz av-d, c-acp dt n1 p-acp n1, cst pns12 vvb r-crq n1 pns12 vdi p-acp np1, p-acp vvg po31 n1, po31 n1,
(11) sermon (DIV1)
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7708
and his wisedom, in resting on him onely for saluation, and giuing all the glorie, and thankes for it to his maiesty, and mercy.
and his Wisdom, in resting on him only for salvation, and giving all the glory, and thanks for it to his majesty, and mercy.
cc po31 n1, p-acp vvg p-acp pno31 av-j p-acp n1, cc vvg d dt n1, cc n2 p-acp pn31 p-acp po31 n1, cc n1.
(11) sermon (DIV1)
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7709
As for the Papists, that follow the other course, whereby they looke to make themselues the sonnes of God;
As for the Papists, that follow the other course, whereby they look to make themselves the Sons of God;
p-acp p-acp dt njp2, cst vvb dt j-jn n1, c-crq pns32 vvb pc-acp vvi px32 dt n2 pp-f np1;
(11) sermon (DIV1)
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7710
though they pretend, I know not what extraordinarie loue to him: yet in trueth, either they loue him not at all;
though they pretend, I know not what extraordinary love to him: yet in truth, either they love him not At all;
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(11) sermon (DIV1)
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7711
or if they doe, it is because they imagin, that hee lets them haue the cheefe glorie of their owne saluation.
or if they do, it is Because they imagine, that he lets them have the chief glory of their own salvation.
cc cs pns32 vdb, pn31 vbz c-acp pns32 vvb, cst pns31 vvz pno32 vhi dt j-jn n1 pp-f po32 d n1.
(11) sermon (DIV1)
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7712
Seeme I to any man to speake hardlier of them, then they deserue? I appeale to the vnpartiall iudgement of any reasonable man.
Seem I to any man to speak hardlier of them, then they deserve? I appeal to the unpartial judgement of any reasonable man.
vvi pns11 p-acp d n1 pc-acp vvi av-jc pp-f pno32, cs pns32 vvb? pns11 vvb p-acp dt j n1 pp-f d j n1.
(11) sermon (DIV1)
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7713
Thus stands the case betwixt God, and them. Hee, of his owne mercy, hath prouided meanes, by which they may bee saued:
Thus Stands the case betwixt God, and them. He, of his own mercy, hath provided means, by which they may be saved:
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(11) sermon (DIV1)
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7714
but he hath taken no order, that they shall bee saued. If they will make vse of this generall fauour, they may;
but he hath taken no order, that they shall be saved. If they will make use of this general favour, they may;
p-acp pns31 vhz vvn dx n1, cst pns32 vmb vbi vvn. cs pns32 vmb vvi n1 pp-f d j n1, pns32 vmb;
(11) sermon (DIV1)
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7715
if they will not, choose them. God hath as it were cast his almes amongst them:
if they will not, choose them. God hath as it were cast his alms among them:
cs pns32 vmb xx, vvb pno32. np1 vhz p-acp pn31 vbdr vvn po31 n2 p-acp pno32:
(11) sermon (DIV1)
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7716
happy man bee his dole that seaseth on them. If so, well; if not, so.
happy man be his dole that seizeth on them. If so, well; if not, so.
j n1 vbi po31 n1 cst vvz p-acp pno32. cs av, av; cs xx, av.
(11) sermon (DIV1)
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7717
He, for his part, could be contēted, that euery man shuld lay hold on his offer of saluation.
He, for his part, could be contented, that every man should lay hold on his offer of salvation.
pns31, c-acp po31 n1, vmd vbi vvn, cst d n1 vmd vvi n1 p-acp po31 n1 pp-f n1.
(11) sermon (DIV1)
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7718
But hee leaues it to their owne choyse, and sittes by, looking on, to see who will, and who will not.
But he leaves it to their own choice, and sits by, looking on, to see who will, and who will not.
p-acp pns31 vvz pn31 p-acp po32 d n1, cc vvz p-acp, vvg a-acp, pc-acp vvi r-crq vmb, cc r-crq vmb xx.
(11) sermon (DIV1)
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7719
If any man beleeue and bee saued, hee may thanke God, that hee might attaine to saluation;
If any man believe and be saved, he may thank God, that he might attain to salvation;
cs d n1 vvi cc vbi vvn, pns31 vmb vvi np1, cst pns31 vmd vvi p-acp n1;
(11) sermon (DIV1)
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7720
but that hee hath attained to it, hee may thanke himselfe. Vnlesse the meanes had beene prepared by God, hee could not possibly haue beene saued.
but that he hath attained to it, he may thank himself. Unless the means had been prepared by God, he could not possibly have been saved.
cc-acp cst pns31 vhz vvn p-acp pn31, pns31 vmb vvi px31. cs dt n2 vhd vbn vvn p-acp np1, pns31 vmd xx av-j vhi vbn vvn.
(11) sermon (DIV1)
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7721
Though they were appointed, yet hee might haue been damned, if he had not helpt himselfe, where God faild him.
Though they were appointed, yet he might have been damned, if he had not helped himself, where God failed him.
cs pns32 vbdr vvn, av pns31 vmd vhi vbn vvn, cs pns31 vhd xx vvn px31, c-crq np1 vvd pno31.
(11) sermon (DIV1)
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7722
God, indeed gaue him ability to vse the means and perhaps also perswaded him to the vse thereof:
God, indeed gave him ability to use the means and perhaps also persuaded him to the use thereof:
np1, av vvd pno31 n1 pc-acp vvi dt n2 cc av av vvd pno31 p-acp dt n1 av:
(11) sermon (DIV1)
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7723
but still hee left it wholly to his choyse, whether hee would vse them or no.
but still he left it wholly to his choice, whither he would use them or not.
cc-acp av pns31 vvd pn31 av-jn p-acp po31 n1, cs pns31 vmd vvi pno32 cc xx.
(11) sermon (DIV1)
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7724
So that if he think to challenge any man of vnthankfulnes, he may iustly be aunswered, that they doe him no wrong;
So that if he think to challenge any man of unthankfulness, he may justly be answered, that they do him no wrong;
av cst cs pns31 vvb pc-acp vvi d n1 pp-f n1, pns31 vmb av-j vbi vvd, cst pns32 vdb pno31 dx n-jn;
(11) sermon (DIV1)
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7725
as long as they ascribe to him the possibilty of their being saued. There is a general thankfulnes due to him by all men;
as long as they ascribe to him the possibilty of their being saved. There is a general thankfulness due to him by all men;
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(11) sermon (DIV1)
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7726
for that he furnisht them with ability to make choyse of saluation. But for the particulars;
for that he furnished them with ability to make choice of salvation. But for the particulars;
c-acp cst pns31 vvd pno32 p-acp n1 pc-acp vvi n1 pp-f n1. p-acp p-acp dt n2-j;
(11) sermon (DIV1)
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7727
euery man is much more beholden to himselfe, then to God, if he come to saluatiō:
every man is much more beholden to himself, then to God, if he come to salvation:
d n1 vbz d av-dc vvi p-acp px31, av p-acp np1, cs pns31 vvb p-acp n1:
(11) sermon (DIV1)
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7728
That he might be saued (for I must repeatit again) he may thank God;
That he might be saved (for I must repeatit again) he may thank God;
cst pns31 vmd vbi vvn (c-acp pns11 vmb n1 av) pns31 vmb vvi np1;
(11) sermon (DIV1)
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7729
that he is saued, hee may thanke himselfe. Now on the contrary side, all the glorie of our saluatiō redounds to God.
that he is saved, he may thank himself. Now on the contrary side, all the glory of our salvation redounds to God.
cst pns31 vbz vvn, pns31 vmb vvi px31. av p-acp dt j-jn n1, d dt n1 pp-f po12 n1 vvz p-acp np1.
(11) sermon (DIV1)
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7730
We do nothing to saue our selues, but commit our selues, to God, to bee saued by him.
We do nothing to save our selves, but commit our selves, to God, to be saved by him.
pns12 vdb pix pc-acp vvi po12 n2, cc-acp vvb po12 n2, p-acp np1, pc-acp vbi vvn p-acp pno31.
(11) sermon (DIV1)
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7731
The faith, wherby we rest on him, is his meere gift. The vse of that gift, is onely frō his grace.
The faith, whereby we rest on him, is his mere gift. The use of that gift, is only from his grace.
dt n1, c-crq pns12 vvb p-acp pno31, vbz po31 j n1. dt n1 pp-f d n1, vbz av-j p-acp po31 n1.
(11) sermon (DIV1)
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7732
He, Hee makes the difference betwixt beleeuers, and vnbeleeuers: they that beleeue not, follow the choyse of their owne wil.
He, He makes the difference betwixt believers, and unbelievers: they that believe not, follow the choice of their own will.
pns31, pns31 vvz dt n1 p-acp n2, cc n2: pns32 cst vvb xx, vvb dt n1 pp-f po32 d n1.
(11) sermon (DIV1)
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7733
They that beleeue are not only perswaded, but inclined thereto by the spirt of God; who certainly and (in respect of the euent) necessarily, brings them to beleeue;
They that believe Are not only persuaded, but inclined thereto by the spirt of God; who Certainly and (in respect of the event) necessarily, brings them to believe;
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(11) sermon (DIV1)
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7734
not making them beleeue, whether they will or no, but making thē willing to beleeue.
not making them believe, whither they will or no, but making them willing to believe.
xx vvg pno32 vvi, cs pns32 vmb cc uh-dx, cc-acp vvg pno32 j pc-acp vvi.
(11) sermon (DIV1)
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7735
Thus it comes to passe, that the whole glory, and thankes for our saluation, are giuen to God, to whom only they are due:
Thus it comes to pass, that the Whole glory, and thanks for our salvation, Are given to God, to whom only they Are due:
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(11) sermon (DIV1)
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7736
that we may not wonder, if God vou•chsafe the priuiledge of being his sonnes, to as many as beleeue in him through Iesus Christ.
that we may not wonder, if God vou•chsafe the privilege of being his Sons, to as many as believe in him through Iesus christ.
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7737
These sonnes of God are farther described vnto vs in the next verse:
These Sons of God Are farther described unto us in the next verse:
d n2 pp-f np1 vbr av-jc vvn p-acp pno12 p-acp dt ord n1:
(11) sermon (DIV1)
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7738
which are borne (sayeth the Euangelist) not of bloud, nor of the will of the flesh, which Are born (Saith the Evangelist) not of blood, nor of the will of the Flesh,
r-crq vbr vvn (vvz dt np1) xx pp-f n1, ccx pp-f dt n1 pp-f dt n1,
(11) sermon (DIV1)
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7739
nor of the will of man, but of God. I am not ignorant, that this hath beene applyed to him, that is the naturall sonne of God, Iesus Christ himselfe; nor of the will of man, but of God. I am not ignorant, that this hath been applied to him, that is the natural son of God, Iesus christ himself;
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(11) sermon (DIV1)
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7740
as if Saint Iohn had intended, to sette foorth the excellency of his birth, in whose name wee must beleeue.
as if Saint John had intended, to Set forth the excellency of his birth, in whose name we must believe.
c-acp cs n1 np1 vhd vvn, pc-acp vvi av dt n1 pp-f po31 n1, p-acp rg-crq n1 pns12 vmb vvi.
(11) sermon (DIV1)
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7741
But this interpretation, though it be very ancient, hath found fewe or none to maintaine, or approue it, but the first author of it;
But this Interpretation, though it be very ancient, hath found few or none to maintain, or approve it, but the First author of it;
p-acp d n1, cs pn31 vbb av j, vhz vvn d cc pix pc-acp vvi, cc vvi pn31, cc-acp dt ord n1 pp-f pn31;
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7742
and the words wil not beare it, in any sort.
and the words will not bear it, in any sort.
cc dt n2 vmb xx vvi pn31, p-acp d n1.
(11) sermon (DIV1)
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7743
For the Euangelist sayth not, which is born, as speaking of one, but which are born, as signifying many:
For the Evangelist say not, which is born, as speaking of one, but which Are born, as signifying many:
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(11) sermon (DIV1)
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7744
And so do all copies, and all translations read the place;
And so do all copies, and all Translations read the place;
cc av vdb d n2, cc d n2 vvb dt n1;
(11) sermon (DIV1)
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7745
that we may safely goe forward with the exposition of it, as it lies in our English.
that we may safely go forward with the exposition of it, as it lies in our English.
cst pns12 vmb av-j vvi av-j p-acp dt n1 pp-f pn31, c-acp pn31 vvz p-acp po12 jp.
(11) sermon (DIV1)
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7746
And that wee may doe, the more boldly, because wee neede not feare any trouble from our Rhemists thereabout;
And that we may do, the more boldly, Because we need not Fear any trouble from our Rhemists thereabouts;
cc cst pns12 vmb vdi, dt av-dc av-j, c-acp pns12 vvb xx vvi d n1 p-acp po12 n2 av;
(11) sermon (DIV1)
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7747
who agree with vs both in sense, and words. But howsoeuer their agreement with vs is so great;
who agree with us both in sense, and words. But howsoever their agreement with us is so great;
q-crq vvb p-acp pno12 d p-acp n1, cc n2. cc-acp c-acp po32 n1 p-acp pno12 vbz av j;
(11) sermon (DIV1)
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7748
yet, that they may shew their itching desire to dis•gree, and hold their purpose of making the Scriptures vnpleasant in English,
yet, that they may show their itching desire to dis•gree, and hold their purpose of making the Scriptures unpleasant in English,
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(11) sermon (DIV1)
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7749
and vneasie, they will not ioyne with vs in the order of the wordes; but set that last, which wee put in the beginning:
and uneasy, they will not join with us in the order of the words; but Set that last, which we put in the beginning:
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(11) sermon (DIV1)
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7750
which are borne (say wee) not of bloud, &c. What English man would write,which Are born (say we) not of blood, etc. What English man would write,
r-crq vbr vvn (vvb pns12) xx pp-f n1, av q-crq jp n1 vmd vvi,
(11) sermon (DIV1)
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7751
or speake otherwise? Will you heare the Rhemists? Who not of bloud, nor of the will of flesh,
or speak otherwise? Will you hear the Rhemists? Who not of blood, nor of the will of Flesh,
cc vvi av? n1 pn22 vvi dt n2? r-crq xx pp-f n1, ccx pp-f dt n1 pp-f n1,
(11) sermon (DIV1)
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7752
nor of the will of man. All this while, a man wold wonder, what they meant to say.nor of the will of man. All this while, a man would wonder, what they meant to say.
ccx pp-f dt n1 pp-f n1. d d n1, dt n1 vmd vvi, r-crq pns32 vvd pc-acp vvi.
(11) sermon (DIV1)
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7753
Not of bloud, nor of the will of flesh, &c. What is it, that they deny? we shall know perhaps anone.Not of blood, nor of the will of Flesh, etc. What is it, that they deny? we shall know perhaps anon.
xx pp-f n1, ccx pp-f dt n1 pp-f n1, av q-crq vbz pn31, cst pns32 vvb? pns12 vmb vvi av av.
(11) sermon (DIV1)
464
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7754
What followes? But of God. Yet wee are neuer the neerer.
What follows? But of God. Yet we Are never the nearer.
q-crq vvz? cc-acp pp-f np1. av pns12 vbr av-x dt jc.
(11) sermon (DIV1)
464
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7755
At the last comes in, Are borne. Would any man, that knowes how to write English, translate in this sort,
At the last comes in, are born. Would any man, that knows how to write English, translate in this sort,
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(11) sermon (DIV1)
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7756
if hee were desirous to haue his translation vnderstood, and lik't? what if the wordes Are borne, bee in the last place in the Greeke and Latine? Hath not euery tongue his especiall property,
if he were desirous to have his Translation understood, and liked? what if the words are born, be in the last place in the Greek and Latin? Hath not every tongue his especial property,
cs pns31 vbdr j pc-acp vhi po31 n1 vvd, cc vvn? q-crq cs dt n2 vbr vvn, vbb p-acp dt ord n1 p-acp dt jp cc jp? vhz xx d n1 po31 j n1,
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and grace, which may not reasonably be neglected? Would you not laugh at, or pity him, who vndertaking to translate our of French into English, should thus write;
and grace, which may not reasonably be neglected? Would you not laugh At, or pity him, who undertaking to translate our of French into English, should thus write;
cc n1, r-crq vmb xx av-j vbi vvn? vmd pn22 xx vvi p-acp, cc vvb pno31, r-crq vvg pc-acp vvi po12 pp-f jp p-acp jp, vmd av vvi;
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The Scripture holy, to vs say they, not is sufficient? yet might such a Translater aunswere for himselfe, that hee found the words so placed in his author. The Scripture holy, to us say they, not is sufficient? yet might such a Translator answer for himself, that he found the words so placed in his author.
dt n1 j, p-acp pno12 vvi pno32, xx vbz j? av vmd d dt n1 n1 p-acp px31, cst pns31 vvd dt n2 av vvn p-acp po31 n1.
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There is no man almost so ignorant, but hee easily perceiues, what absurd, and senselesse translations might bee iustifyed,
There is no man almost so ignorant, but he Easily perceives, what absurd, and senseless Translations might be justified,
pc-acp vbz dx n1 av av j, cc-acp pns31 av-j vvz, r-crq j, cc j n2 vmd vbi vvn,
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if it were enough to followe the order of the wordes in translating. But the time will not suffer mee to bee any longer in this matter:
if it were enough to follow the order of the words in translating. But the time will not suffer me to be any longer in this matter:
cs pn31 vbdr av-d pc-acp vvi dt n1 pp-f dt n2 p-acp n-vvg. p-acp dt n1 vmb xx vvi pno11 pc-acp vbi d av-jc p-acp d n1:
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But calles vppon mee, to bee as short, as I canne, in that, which is yet behind.
But calls upon me, to be as short, as I can, in that, which is yet behind.
cc-acp vvz p-acp pno11, pc-acp vbi a-acp j, c-acp pns11 vmb, p-acp d, r-crq vbz av a-acp.
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Therefore I will make but one labour of examining the wordes, and deliuering the sense of the place,
Therefore I will make but one labour of examining the words, and delivering the sense of the place,
av pns11 vmb vvi p-acp crd n1 pp-f vvg dt n2, cc vvg dt n1 pp-f dt n1,
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and afterward speake somewhat of the matter.
and afterwards speak somewhat of the matter.
cc av vvb av pp-f dt n1.
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The principal scope of the Euangelist, as it is easie to discern, is to shew, that the sonnes, of whome hee made mention in the former verse, Are borne of God. This point hee amplifies by a deniall of the contrary:
The principal scope of the Evangelist, as it is easy to discern, is to show, that the Sons, of whom he made mention in the former verse, are born of God. This point he amplifies by a denial of the contrary:
dt j-jn n1 pp-f dt np1, c-acp pn31 vbz j pc-acp vvi, vbz pc-acp vvi, cst dt n2, pp-f ro-crq pns31 vvd n1 p-acp dt j n1, vbr vvn pp-f np1. d n1 pns31 vvz p-acp dt n1 pp-f dt n-jn:
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a thing very vsuall with our Sauiour Christ in his manner of teaching, as I noted before,
a thing very usual with our Saviour christ in his manner of teaching, as I noted before,
dt n1 av j p-acp po12 n1 np1 p-acp po31 n1 pp-f vvg, c-acp pns11 vvd a-acp,
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and shall haue occasion to obserue ofter hereafter. Of God, not of man. The later point is farther inlarged, by denying them to bee bred of such matter,
and shall have occasion to observe ofter hereafter. Of God, not of man. The later point is farther enlarged, by denying them to be bred of such matter,
cc vmb vhi n1 pc-acp vvi av-c av. pp-f np1, xx pp-f n1. dt jc n1 vbz av-jc vvn, p-acp vvg pno32 pc-acp vbi vvn pp-f d n1,
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as other sonnes ordinarily are made of. Not of blood; or to haue man any way for the author of their being.
as other Sons ordinarily Are made of. Not of blood; or to have man any Way for the author of their being.
c-acp j-jn n2 av-j vbr vvn pp-f. xx pp-f n1; cc pc-acp vhi n1 d n1 p-acp dt n1 pp-f po32 vbg.
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Not of the will of the flesh, nor of the will of man. Where (by the way) it will not bee amisse for vs to obserue, that the same worde or preposition, of, is applyed both to the matter, and to the maker.Not of the will of the Flesh, nor of the will of man. Where (by the Way) it will not be amiss for us to observe, that the same word or preposition, of, is applied both to the matter, and to the maker.
xx pp-f dt n1 pp-f dt n1, ccx pp-f dt n1 pp-f n1. c-crq (p-acp dt n1) pn31 vmb xx vbi av p-acp pno12 pc-acp vvi, cst dt d n1 cc n1, pp-f, vbz vvd av-d p-acp dt n1, cc p-acp dt n1.
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Not of bloud; There is the matter, and to that doth the word most properly belong:Not of blood; There is the matter, and to that does the word most properly belong:
xx pp-f n1; a-acp vbz dt n1, cc p-acp cst vdz dt n1 av-ds av-j vvi:
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as when wee say a ship is made of timber, an house is made of brick or stone.
as when we say a ship is made of timber, an house is made of brick or stone.
c-acp c-crq pns12 vvb dt n1 vbz vvn pp-f n1, dt n1 vbz vvn pp-f n1 cc n1.
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In the rest of the sentence, of, noteth the maker; Not of the will of the flesh, or man, but of God.
In the rest of the sentence, of, notes the maker; Not of the will of the Flesh, or man, but of God.
p-acp dt n1 pp-f dt n1, pp-f, vvz dt n1; xx pp-f dt n1 pp-f dt n1, cc n1, cc-acp pp-f np1.
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The word, that is ioyn'd with it in this place, signifieth as well to beget as to beare,
The word, that is joined with it in this place, signifies as well to beget as to bear,
dt n1, cst vbz vvn p-acp pn31 p-acp d n1, vvz a-acp av pc-acp vvi c-acp pc-acp vvi,
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and is vsed both of the father, and of the mother. Abraham begat Isaac, Isaac begat Iacob;
and is used both of the father, and of the mother. Abraham begat Isaac, Isaac begat Iacob;
cc vbz vvn d pp-f dt n1, cc pp-f dt n1. np1 vvd np1, np1 vvd np1;
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and so often in that one Chapter. Shee shall beare thee a sonne; and so often in that one Chapter. She shall bear thee a son;
cc av av p-acp d crd n1. pns31 vmb vvi pno21 dt n1;
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sayeth the Angell to Zachary, of his wife Elizabeth: and shee bare or brought foorth a sonne: So in another place of the same Gospell.
Saith the Angel to Zachary, of his wife Elizabeth: and she bore or brought forth a son: So in Another place of the same Gospel.
vvz dt n1 p-acp np1, pp-f po31 n1 np1: cc pns31 vvd cc vvd av dt n1: av p-acp j-jn n1 pp-f dt d n1.
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Blessed are the barren, and the wombe that neuer bare. But this kinde of phrase is ordinarily referred to the woman, in the other Euangelists.Blessed Are the barren, and the womb that never bore. But this kind of phrase is ordinarily referred to the woman, in the other Evangelists.
vvn vbr dt j, cc dt n1 cst av-x vvd. p-acp d n1 pp-f n1 vbz av-j vvn p-acp dt n1, p-acp dt j-jn n2.
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Iacob begat Ioseph the husband of Marie; of whome, that is, of which Mary, Iesus was borne. Iacob begat Ioseph the husband of Marie; of whom, that is, of which Marry, Iesus was born.
np1 vvd np1 dt n1 pp-f n1; pp-f ro-crq, cst vbz, pp-f r-crq vvi, np1 vbds vvn.
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There are some Eunuches, which were so borne of their mothers bellie. That holy thing, that shall bee borne of thee: There Are Some Eunuchs, which were so born of their mother's belly. That holy thing, that shall be born of thee:
pc-acp vbr d n2, r-crq vbdr av vvn pp-f po32 ng1 n1. cst j n1, cst vmb vbi vvn pp-f pno21:
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sayth the Angell to the Virgin Marie. Yet Saint Iohn doth verie often apply this to God, who is as it were the father of his childrē.
say the Angel to the Virgae Marry. Yet Saint John does very often apply this to God, who is as it were the father of his children.
vvz dt n1 p-acp dt n1 uh. av n1 np1 vdz av av vvi d p-acp np1, r-crq vbz p-acp pn31 vbdr dt n1 pp-f po31 n2.
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Except a man bee borne of the holy Ghost: euerie one that is borne of God. Except a man be born of the holy Ghost: every one that is born of God.
c-acp dt n1 vbi vvn pp-f dt j n1: d pi cst vbz vvn pp-f np1.
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I will only name the places, that I may spare time.
I will only name the places, that I may spare time.
pns11 vmb av-j vvi dt n2, cst pns11 vmb vvi n1.
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The difference might haue beene more plaine in English, if wee had translated Of, in the three last clauses, By: By the will of the flesh, by the will of man, by God.
The difference might have been more plain in English, if we had translated Of, in the three last clauses, By: By the will of the Flesh, by the will of man, by God.
dt n1 vmd vhi vbn av-dc j p-acp np1, cs pns12 vhd vvn pp-f, p-acp dt crd ord n2, p-acp: p-acp dt n1 pp-f dt n1, p-acp dt n1 pp-f n1, p-acp np1.
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But then wee must haue chaunged the word borne, and not haue followed the Euangelists course, who vseth the same worde (as hath beene sayde) in euerie part of the sentence.
But then we must have changed the word born, and not have followed the Evangelists course, who uses the same word (as hath been said) in every part of the sentence.
p-acp av pns12 vmb vhi vvn dt n1 vvn, cc xx vhi vvn dt n2 n1, r-crq vvz dt d n1 (c-acp vhz vbn vvn) p-acp d n1 pp-f dt n1.
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Our tongue also affordes vs libertie to keepe the worde Of, without any neede of farther difference. And so let vs proceed.
Our tongue also affords us liberty to keep the word Of, without any need of farther difference. And so let us proceed.
po12 n1 av vvz pno12 n1 pc-acp vvi dt n1 pp-f, p-acp d n1 pp-f jc n1. cc av vvb pno12 vvi.
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Not of bloud. The purpose of the Euangelist, as I signified ere while, in these three Clauses, is no more,Not of blood. The purpose of the Evangelist, as I signified ere while, in these three Clauses, is no more,
xx pp-f n1. dt n1 pp-f dt np1, c-acp pns11 vvd p-acp n1, p-acp d crd n2, vbz dx av-dc,
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but to teach vs, that the sonnes, hee spake of, are not borne after any course of nature,
but to teach us, that the Sons, he spoke of, Are not born After any course of nature,
cc-acp pc-acp vvi pno12, cst dt n2, pns31 vvd pp-f, vbr xx vvn p-acp d n1 pp-f n1,
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or by any humane power, or meanes, but only of GOD.
or by any humane power, or means, but only of GOD.
cc p-acp d j n1, cc n2, cc-acp av-j pp-f np1.
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In this first point hee sets out that doctrine, by denying, that they are made of such matter, as all men consist of.
In this First point he sets out that Doctrine, by denying, that they Are made of such matter, as all men consist of.
p-acp d ord n1 pns31 vvz av d n1, p-acp vvg, cst pns32 vbr vvn pp-f d n1, c-acp d n2 vvi pp-f.
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Bloud, as all Philosophers, and Physitians affirme, is no part of the body; but only a nourishment, by which the whole, and euerie member of it, is maintayned, and fed.
Blood, as all Philosophers, and Physicians affirm, is no part of the body; but only a nourishment, by which the Whole, and every member of it, is maintained, and fed.
n1, c-acp d n2, cc n2 vvb, vbz dx n1 pp-f dt n1; cc-acp av-j dt n1, p-acp r-crq dt j-jn, cc d n1 pp-f pn31, vbz vvn, cc vvn.
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The mouth receiues, and chewes the meate, then sends it downe to the stomacke;
The Mouth receives, and chews the meat, then sends it down to the stomach;
dt n1 vvz, cc vvz dt n1, av vvz pn31 a-acp p-acp dt n1;
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from whence, after it is, as it were boyled, and concocted, it is put ouer to the Liuer.
from whence, After it is, as it were boiled, and concocted, it is put over to the Liver.
p-acp c-crq, c-acp pn31 vbz, c-acp pn31 vbdr j-vvn, cc vvn, pn31 vbz vvn a-acp p-acp dt n1.
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There it is turned into bloud; and in that nature, spread abroad from thence into all parts of the body;
There it is turned into blood; and in that nature, spread abroad from thence into all parts of the body;
a-acp pn31 vbz vvn p-acp n1; cc p-acp d n1, vvb av p-acp av p-acp d n2 pp-f dt n1;
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euerie one of which, by a proper, and admirable vertue giuen vnto it by God, changeth the bloud into its owne nature,
every one of which, by a proper, and admirable virtue given unto it by God, changes the blood into its own nature,
d crd pp-f r-crq, p-acp dt j, cc j n1 vvn p-acp pn31 p-acp np1, vvz dt n1 p-acp po31 d n1,
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and thereby receiues maintenance and growth.
and thereby receives maintenance and growth.
cc av vvz n1 cc n1.
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The like course is appointed, by the prouidence of GOD, for the breeding of our bodies;
The like course is appointed, by the providence of GOD, for the breeding of our bodies;
dt j n1 vbz vvn, p-acp dt n1 pp-f np1, p-acp dt n-vvg pp-f po12 n2;
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the matter, whereof they are made being principally bloud, as it hath beene certainely obserued;
the matter, whereof they Are made being principally blood, as it hath been Certainly observed;
dt n1, c-crq pns32 vbr vvn vbg av-j n1, c-acp pn31 vhz vbn av-j vvn;
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the Liuer, which is the fountaine of bloud, beeing one of the first principall partes, that is formed.
the Liver, which is the fountain of blood, being one of the First principal parts, that is formed.
dt n1, r-crq vbz dt n1 pp-f n1, vbg crd pp-f dt ord n-jn n2, cst vbz vvn.
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Much more might bee sayde, and particularly touching our being made of bloud:
Much more might be said, and particularly touching our being made of blood:
av-d av-dc vmd vbi vvn, cc av-j vvg po12 n1 vvn pp-f n1:
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but I thinke too little is better then too much of such a matter, in such a place, and Auditorie.
but I think too little is better then too much of such a matter, in such a place, and Auditory.
cc-acp pns11 vvb av j vbz jc cs av d pp-f d dt n1, p-acp d dt n1, cc j.
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Therefore also I will forbeare to propound some not very vnlikely coniectures concerning the reason,
Therefore also I will forbear to propound Some not very unlikely Conjectures Concerning the reason,
av av pns11 vmb vvi pc-acp vvi d xx av j n2 vvg dt n1,
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why the holy Ghost, in the Originall, sayeth blouds, rather then bloud. Not of blouds, sayeth the Text. Why mentions the Euangelist blouds? I am willingly of their opinion, who take this for an Hebraisme or a speech framed orcording to the Hebrewe phrase:
why the holy Ghost, in the Original, Saith bloods, rather then blood. Not of bloods, Saith the Text. Why mentions the Evangelist bloods? I am willingly of their opinion, who take this for an Hebraism or a speech framed orcording to the Hebrew phrase:
q-crq dt j n1, p-acp dt j-jn, vvz n2, av-c cs n1. xx pp-f n2, vvz dt np1 q-crq n2 dt np1 n2? pns11 vbm av-j pp-f po32 n1, r-crq vvb d p-acp dt n1 cc dt n1 vvd vvg p-acp dt njp n1:
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in which it is vsuall, to put blouds for bloud. A bloudy man, a bloudy Citie, is with the Hebrewes, a man of blouds, a Cittie of blouds.
in which it is usual, to put bloods for blood. A bloody man, a bloody city, is with the Hebrews, a man of bloods, a city of bloods.
p-acp r-crq pn31 vbz j, p-acp vvd n2 p-acp n1. dt j n1, dt j n1, vbz p-acp dt njpg2, dt n1 pp-f n2, dt n1 pp-f n2.
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But those speeches may well seeme to note a multitude of murders: Let vs propound some of another kind.
But those Speeches may well seem to note a multitude of murders: Let us propound Some of Another kind.
p-acp d n2 vmb av vvi pc-acp vvi dt n1 pp-f n2: vvb pno12 vvi d pp-f j-jn n1.
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If a theefe be found breaking vp, and smitten that hee die, no bloud shall bee shed for him. If a thief be found breaking up, and smitten that he die, no blood shall be shed for him.
cs dt n1 vbi vvn vvg a-acp, cc vvn cst pns31 vvb, dx n1 vmb vbi vvn p-acp pno31.
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Worde for worde, not bloudes for him. So in the next verse.
Word for word, not bloods for him. So in the next verse.
n1 p-acp n1, xx n2 p-acp pno31. av p-acp dt ord n1.
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Blouds for him. It may bee the Euangelist, dooth the rather name blouds, then bloud, because hee speakes of manye, and not of anie one.Bloods for him. It may be the Evangelist, doth the rather name bloods, then blood, Because he speaks of many, and not of any one.
ng1 p-acp pno31. pn31 vmb vbi dt np1, vdz dt av-c vvi n2, av n1, c-acp pns31 vvz pp-f d, cc xx pp-f d crd.
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But let it heere suffice vs, that wee vnderstande his meaning. In the next two clauses, there is one worde common to them both;
But let it Here suffice us, that we understand his meaning. In the next two clauses, there is one word Common to them both;
cc-acp vvb pn31 av vvi pno12, cst pns12 vvb po31 n1. p-acp dt ord crd n2, pc-acp vbz crd n1 j p-acp pno32 d;
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whereof I must needes say somewhat, ere I enter into any particular examination of them.
whereof I must needs say somewhat, ere I enter into any particular examination of them.
c-crq pns11 vmb av vvi av, c-acp pns11 vvb p-acp d j n1 pp-f pno32.
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What is The will, which our Euangelist speakes of? Is it (as some conceiue and teach, nothing else,
What is The will, which our Evangelist speaks of? Is it (as Some conceive and teach, nothing Else,
q-crq vbz dt n1, r-crq po12 np1 vvz pp-f? vbz pn31 (c-acp d vvb cc vvi, pix av,
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but Concupiscence, or lust? I could bee content to thinke so, but that I neuer finde the worde in that sense, in all the newe Testament.
but Concupiscence, or lust? I could be content to think so, but that I never find the word in that sense, in all the new Testament.
cc-acp n1, cc n1? pns11 vmd vbi j pc-acp vvi av, cc-acp cst pns11 av-x vvi dt n1 p-acp d n1, p-acp d dt j n1.
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Once indeede the plurall number of it, is put for desires, that are vnlawfull;
Once indeed the plural number of it, is put for Desires, that Are unlawful;
a-acp av dt j n1 pp-f pn31, vbz vvn p-acp n2, cst vbr j;
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Among whome (sayeth the Apostle) wee also had our conuersation in times past, in the lust of our flesh, in fulfilling the desires of the flesh. Among whom (Saith the Apostle) we also had our Conversation in times past, in the lust of our Flesh, in fulfilling the Desires of the Flesh.
p-acp ro-crq (vvz dt n1) pns12 av vhd po12 n1 p-acp n2 j, p-acp dt n1 pp-f po12 n1, p-acp vvg dt n2 pp-f dt n1.
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But I doubt, whether this bee a sufficient warrant to take it, in the singular number for lust, or concupiscence. For the present, let vs retaine the word, will or desire, and trie, what light wee may haue to discerne the meaning of it, by vnderstanding the other two wordes, flesh and man. By flesh, some would haue the woman, or womankinde to bee meant.
But I doubt, whither this be a sufficient warrant to take it, in the singular number for lust, or concupiscence. For the present, let us retain the word, will or desire, and try, what Light we may have to discern the meaning of it, by understanding the other two words, Flesh and man. By Flesh, Some would have the woman, or womankind to be meant.
cc-acp pns11 vvb, cs d vbb dt j n1 pc-acp vvi pn31, p-acp dt j n1 p-acp n1, cc n1. p-acp dt j, vvb pno12 vvi dt n1, vmb cc vvb, cc vvi, r-crq n1 pns12 vmb vhi pc-acp vvi dt n1 pp-f pn31, p-acp vvg dt j-jn crd n2, n1 cc n1. p-acp n1, d vmd vhi dt n1, cc n1 pc-acp vbi vvn.
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What one place of scripture can bee brought, where the worde is so vsed? For that in Genesis, This is now flesh of my flesh; doth not prooue, that flesh may signifie woman, anie more then that bone may;
What one place of scripture can be brought, where the word is so used? For that in Genesis, This is now Flesh of my Flesh; does not prove, that Flesh may signify woman, any more then that bone may;
q-crq crd n1 pp-f n1 vmb vbi vvn, c-crq dt n1 vbz av vvn? p-acp cst p-acp n1, d vbz av n1 pp-f po11 n1; vdz xx vvi, cst n1 vmb vvi n1, d dc cs d n1 vmb;
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because Eue is sayde to be bone of Adams bone, as well as flesh of his flesh.
Because Eue is said to be bone of Adams bone, as well as Flesh of his Flesh.
c-acp np1 vbz vvd pc-acp vbi n1 pp-f npg1 n1, c-acp av c-acp n1 pp-f po31 n1.
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It is out of question, that our Euangelist would haue vs knowe, that the sonnes of GOD, are not borne of women, any more then of men;
It is out of question, that our Evangelist would have us know, that the Sons of GOD, Are not born of women, any more then of men;
pn31 vbz av pp-f n1, cst po12 np1 vmd vhi pno12 vvi, cst dt n2 pp-f np1, vbr xx vvn pp-f n2, d dc cs pp-f n2;
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but it is not likely, that hee intended to signifie so much by that worde: which is neuer vsed to that purpose, in any part, or place of Scripture.
but it is not likely, that he intended to signify so much by that word: which is never used to that purpose, in any part, or place of Scripture.
cc-acp pn31 vbz xx j, cst pns31 vvd pc-acp vvi av av-d p-acp d n1: r-crq vbz av-x vvn p-acp d n1, p-acp d n1, cc n1 pp-f n1.
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7818
By flesh then (as farre as I can yet conceiue) it is best to vnderstand that, which is afterwarde exprest;
By Flesh then (as Far as I can yet conceive) it is best to understand that, which is afterward expressed;
p-acp n1 av (c-acp av-j c-acp pns11 vmb av vvi) pn31 vbz js pc-acp vvi d, r-crq vbz av vvn;
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euen the nature of man, and woman. In this sense the worde is common euerie where in Scripture.
even the nature of man, and woman. In this sense the word is Common every where in Scripture.
av dt n1 pp-f n1, cc n1. p-acp d n1 dt n1 vbz j d q-crq p-acp n1.
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All flesh had corrupted his way vpon the earth. By the workes of the law shall no flesh be iustified in his sight. All Flesh had corrupted his Way upon the earth. By the works of the law shall no Flesh be justified in his sighed.
d n1 vhd vvn po31 n1 p-acp dt n1. p-acp dt n2 pp-f dt n1 vmb dx n1 vbb vvn p-acp po31 n1.
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7821
The Scripture is full of the like; as I presume you all knowe. The reason of this is manifest.
The Scripture is full of the like; as I presume you all know. The reason of this is manifest.
dt n1 vbz j pp-f dt j; c-acp pns11 vvb pn22 d vvb. dt n1 pp-f d vbz j.
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7822
Flesh by a double elegancy of speech, is put for man:
Flesh by a double elegancy of speech, is put for man:
n1 p-acp dt j-jn n1 pp-f n1, vbz vvn p-acp n1:
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the matter, whereof the bodie, principally consists, is flesh; therefore by flesh the body is signified.
the matter, whereof the body, principally consists, is Flesh; Therefore by Flesh the body is signified.
dt n1, c-crq dt n1, av-j vvz, vbz n1; av p-acp n1 dt n1 vbz vvn.
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The bodie is one part of man: therefore by the body the whole man is vnderstood.The body is one part of man: Therefore by the body the Whole man is understood.
dt n1 vbz crd n1 pp-f n1: av p-acp dt n1 dt j-jn n1 vbz vvn.
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7825
Thus flesh comes to be taken for man.
Thus Flesh comes to be taken for man.
av n1 vvz pc-acp vbi vvn p-acp n1.
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7826
In this place we may vnderstand by man, either Mankinde, or the Sexe, as man is diuers from woman.
In this place we may understand by man, either Mankind, or the Sex, as man is diverse from woman.
p-acp d n1 pns12 vmb vvi p-acp n1, d n1, cc dt n1, p-acp n1 vbz j p-acp n1.
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The Greeke worde may seeme to direct vs to the later, because it dooth most commonly note the sexe.
The Greek word may seem to Direct us to the later, Because it doth most commonly note the sex.
dt jp n1 vmb vvi pc-acp vvi pno12 p-acp dt jc, c-acp pn31 vdz ds av-j vvi dt n1.
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7828
Yet it may also, bee taken for both sexes, as in these, and such like places;
Yet it may also, be taken for both sexes, as in these, and such like places;
av pn31 vmb av, vbb vvn p-acp d n2, c-acp p-acp d, cc d j n2;
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7829
Blessed is the man, whose vnrighteousnesse is forgiuen. I haue left to my selfe 7000. men. Blessed is the man, whose unrighteousness is forgiven. I have left to my self 7000. men.
vvn vbz dt n1, rg-crq n1-u vbz vvn. pns11 vhb vvn p-acp po11 n1 crd n2.
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And in this sense it will be directly opposit to the later clause, concerning our being borne of God.
And in this sense it will be directly opposite to the later clause, Concerning our being born of God.
cc p-acp d n1 pn31 vmb vbi av-j j-jn p-acp dt jc n1, vvg po12 n1 vvn pp-f np1.
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7831
You will aske mee perhappes, why Saint Iohn should mention both The flesh, and man, if the meaning of both bee one.
You will ask me perhaps, why Saint John should mention both The Flesh, and man, if the meaning of both be one.
pn22 vmb vvi pno11 av, q-crq n1 np1 vmd vvi d dt n1, cc n1, cs dt n1 pp-f d vbb pi.
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7832
Doo you not marke, that this doubles the denyall? Not of flesh, not of man. No way, by no meanes of man.
Doo you not mark, that this doubles the denial? Not of Flesh, not of man. No Way, by no means of man.
np1 pn22 xx vvi, cst d vvz dt n1? xx pp-f n1, xx pp-f n1. dx n1, p-acp dx n2 pp-f n1.
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7833
Therefore some writers are of opinion, that this last clause, of man, is an explication of both the other;
Therefore Some writers Are of opinion, that this last clause, of man, is an explication of both the other;
av d n2 vbr pp-f n1, cst d ord n1, pp-f n1, vbz dt n1 pp-f d dt j-jn;
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7834
Not of bloud, not of flesh. I can hardly perswade my selfe to thinke so. For thought it be true, that by flesh and bloud, man oftentimes is signified; Not of blood, not of Flesh. I can hardly persuade my self to think so. For Thought it be true, that by Flesh and blood, man oftentimes is signified;
xx pp-f n1, xx pp-f n1. pns11 vmb av vvi po11 n1 pc-acp vvi av. p-acp n1 pn31 vbb j, cst p-acp n1 cc n1, n1 av vbz vvn;
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yet the wordes, in that sense, are neuer so diuided, or placed. Let vs take the examples, which they alleage, that so expound these wordes.
yet the words, in that sense, Are never so divided, or placed. Let us take the Examples, which they allege, that so expound these words.
av dt n2, p-acp d n1, vbr av-x av vvn, cc vvn. vvb pno12 vvi dt n2, r-crq pns32 vvb, cst av vvi d n2.
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Flesh, and bloud hath not revealed these things to thee. Flesh, and bloud cannot inherit the kingdome of God. Flesh, and blood hath not revealed these things to thee. Flesh, and blood cannot inherit the Kingdom of God.
n1, cc n1 vhz xx vvn d n2 p-acp pno21. n1, cc n1 vmbx vvi dt n1 pp-f np1.
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7837
All the rest are like these;
All the rest Are like these;
d dt n1 vbr av-j d;
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7838
wherein, who doth not easily marke, both that Flesh, is still set in the first place; and Bloud, neuer;
wherein, who does not Easily mark, both that Flesh, is still Set in the First place; and Blood, never;
c-crq, q-crq vdz xx av-j vvi, d cst n1, vbz av vvn p-acp dt ord n1; cc n1, av-x;
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7839
Flesh, and Bloud, not Bloud and Flesh; Flesh, and Blood, not Blood and Flesh;
n1, cc n1, xx n1 cc n1;
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and also, that they are alwaies ioyned together, and not seuered the one from the other.
and also, that they Are always joined together, and not severed the one from the other.
cc av, cst pns32 vbr av vvn av, cc xx vvn dt crd p-acp dt n-jn.
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If our Euangelist had meant to haue spoken of man, by that kinde of speech, hee woulde haue said, which are borne, not of flesh and bloud.
If our Evangelist had meant to have spoken of man, by that kind of speech, he would have said, which Are born, not of Flesh and blood.
cs po12 np1 vhd vvn pc-acp vhi vvn pp-f n1, p-acp d n1 pp-f n1, pns31 vmd vhi vvn, r-crq vbr vvn, xx pp-f n1 cc n1.
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7842
May wee diuide those former places? Flesh hath not reuealed: Bloud hath not reuealed: Flesh cānot inherit: Bloud cannot inherit.
May we divide those former places? Flesh hath not revealed: Blood hath not revealed: Flesh cannot inherit: Blood cannot inherit.
vmb pns12 vvi d j n2? n1 vhz xx vvn: n1 vhz xx vvn: n1 vmbx vvi: n1 vmbx vvi.
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7843
These were marueilous strange kinds of speech, & not agree•ble to the phrase of the holy Ghost in Scripture.
These were marvelous strange Kinds of speech, & not agree•ble to the phrase of the holy Ghost in Scripture.
d vbdr j j n2 pp-f n1, cc xx j p-acp dt n1 pp-f dt j n1 p-acp n1.
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7844
Wherefore, thoh I acknowledge that interpretatiō to be true, for the generall sense of it: yet I see not, how I may like of it, in the particulars;
Wherefore, thoh I acknowledge that Interpretation to be true, for the general sense of it: yet I see not, how I may like of it, in the particulars;
q-crq, uh pns11 vvb d n1 pc-acp vbi j, p-acp dt j n1 pp-f pn31: av pns11 vvb xx, c-crq pns11 vmb av-j pp-f pn31, p-acp dt n2-j;
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especially seeing the holy Ghost vseth a diuers manner of speech in these 2 later, from the former.
especially seeing the holy Ghost uses a diverse manner of speech in these 2 later, from the former.
av-j vvg dt j n1 vvz dt j n1 pp-f n1 p-acp d crd jc, p-acp dt j.
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There hee said no more, but Not of bloud; In the other, he denies also the will; or desire:
There he said no more, but Not of blood; In the other, he Denies also the will; or desire:
a-acp pns31 vvd av-dx av-dc, cc-acp xx pp-f n1; p-acp dt n-jn, pns31 vvz av dt n1; cc n1:
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7847
not of the will of the flesh, not of the will of man. Let vs then, if you please, vnderstand by bloud, the matter;
not of the will of the Flesh, not of the will of man. Let us then, if you please, understand by blood, the matter;
xx pp-f dt n1 pp-f dt n1, xx pp-f dt n1 pp-f n1. vvb pno12 av, cs pn22 vvb, vvb p-acp n1, dt n1;
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7848
by flesh, the man, the efficient cause, and maker as it were;
by Flesh, the man, the efficient cause, and maker as it were;
p-acp n1, dt n1, dt j n1, cc n1 c-acp pn31 vbdr;
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what shall wee say of the will of the flesh, and man? Surely I will not grratly striue with any man, who thinkes it should be taken for concupiscence:
what shall we say of the will of the Flesh, and man? Surely I will not grratly strive with any man, who thinks it should be taken for concupiscence:
q-crq vmb pns12 vvi pp-f dt n1 pp-f dt n1, cc n1? np1 pns11 vmb xx av-j vvi p-acp d n1, r-crq vvz pn31 vmd vbi vvn p-acp n1:
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7850
It is enough, that I propounded the reason of my doubt before. Giue mee leaue now to deliuer what I conceiue of the matter;
It is enough, that I propounded the reason of my doubt before. Give me leave now to deliver what I conceive of the matter;
pn31 vbz av-d, cst pns11 vvd dt n1 pp-f po11 n1 a-acp. vvb pno11 vvi av pc-acp vvi r-crq pns11 vvb pp-f dt n1;
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7851
which is no more, but this, that I had rather vnderstand by will, desire, then lust. What then shall bee the sense of it? This, as I take it;
which is no more, but this, that I had rather understand by will, desire, then lust. What then shall be the sense of it? This, as I take it;
r-crq vbz av-dx av-dc, cc-acp d, cst pns11 vhd av-c vvb p-acp vmb, n1, av n1. q-crq av vmb vbi dt n1 pp-f pn31? np1, c-acp pns11 vvb pn31;
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7852
that the Euangelist giues vs to vnderstand, that the Sonnes, of whom hee intreates, are not borne according to,
that the Evangelist gives us to understand, that the Sons, of whom he intreats, Are not born according to,
cst dt np1 vvz pno12 pc-acp vvi, cst dt n2, pp-f ro-crq pns31 vvz, vbr xx vvn vvg p-acp,
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7853
or by any desire of man, which might procure or affect, or wish that kinde of Son-ship. or by any desire of man, which might procure or affect, or wish that kind of Sonship.
cc p-acp d n1 pp-f n1, r-crq vmd vvi cc vvi, cc vvb d n1 pp-f n1.
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7854
How fitly this will agree with the scope of the place it shall appeare by and by,
How fitly this will agree with the scope of the place it shall appear by and by,
c-crq av-j d vmb vvi p-acp dt n1 pp-f dt n1 pn31 vmb vvi p-acp cc a-acp,
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7855
when I haue examined that, which remaines.
when I have examined that, which remains.
c-crq pns11 vhb vvn cst, r-crq vvz.
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7856
All, that wee haue said hitherto, concerning this birth, is to shew, whence it is not.
All, that we have said hitherto, Concerning this birth, is to show, whence it is not.
d, cst pns12 vhb vvn av, vvg d n1, vbz pc-acp vvi, c-crq pn31 vbz xx.
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7857
Not of bloud; not of man. Not of blood; not of man.
xx pp-f n1; xx pp-f n1.
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7858
VVhence is it then? Of God. God sometimes notes the nature of the God head, sometimes some one of the three persons.
Whence is it then? Of God. God sometime notes the nature of the God head, sometime Some one of the three Persons.
q-crq vbz pn31 av? pp-f np1. np1 av vvz dt n1 pp-f dt np1 n1, av d crd pp-f dt crd n2.
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7859
How may wee most fitly expound it, in this place? What if wee referre it to the holy Ghost, the spirit of whome euery man must bee borne, that shall enter into the kingdome of God? I doubt mee, wee shall hardly finde any one place of Scripture, where the worde God signifieth any seuerall person, but the Father.
How may we most fitly expound it, in this place? What if we refer it to the holy Ghost, the Spirit of whom every man must be born, that shall enter into the Kingdom of God? I doubt me, we shall hardly find any one place of Scripture, where the word God signifies any several person, but the Father.
q-crq vmb pns12 av-ds av-j vvi pn31, p-acp d n1? q-crq cs pns12 vvb pn31 p-acp dt j n1, dt n1 pp-f r-crq d n1 vmb vbi vvn, cst vmb vvi p-acp dt n1 pp-f np1? pns11 vvb pno11, pns12 vmb av vvi d crd n1 pp-f n1, c-crq dt n1 np1 vvz d j n1, cc-acp dt n1.
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7860
I deny not, that in some place, that is said to be don by God, which in som other is particularly ascribed to the Sonne, or to the holy Ghost;
I deny not, that in Some place, that is said to be dONE by God, which in Some other is particularly ascribed to the Son, or to the holy Ghost;
pns11 vvb xx, cst p-acp d n1, cst vbz vvn pc-acp vbi vdn p-acp np1, r-crq p-acp d n-jn vbz av-j vvn p-acp dt n1, cc p-acp dt j n1;
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7861
but I say, that in those places, where God is so named, the nature is to bee vnderstood, nd not any one person.
but I say, that in those places, where God is so nam, the nature is to be understood, and not any one person.
cc-acp pns11 vvb, cst p-acp d n2, c-crq np1 vbz av vvn, dt n1 vbz pc-acp vbi vvn, cc xx d crd n1.
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7862
The compareing of these places together doth teach vs, that the Sonne, and the holy Gost, are by nature God:
The comparing of these places together does teach us, that the Son, and the holy Ghost, Are by nature God:
dt vvg pp-f d n2 av vdz vvi pno12, cst dt n1, cc dt j n1, vbr p-acp n1 np1:
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7863
but it doth not proue, that where God is named there either of these two persons is specially signified.
but it does not prove, that where God is nam there either of these two Persons is specially signified.
cc-acp pn31 vdz xx vvi, cst c-crq np1 vbz vvn a-acp d pp-f d crd n2 vbz av-j vvn.
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7864
Neither is it necessary to apply this to God the Father.
Neither is it necessary to apply this to God the Father.
av-d vbz pn31 j pc-acp vvi d p-acp np1 dt n1.
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7865
but rather the opposition standeth betwixt the diuine, & humane nature, not of man: that is, not of man-kind,
but rather the opposition Stands betwixt the divine, & humane nature, not of man: that is, not of mankind,
cc-acp av-c dt n1 vvz p-acp dt j-jn, cc j n1, xx pp-f n1: cst vbz, xx pp-f n1,
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7866
or of the nature of man;
or of the nature of man;
cc pp-f dt n1 pp-f n1;
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7867
but of God, of the diuine nature, which is one, and the same in all three persons.but of God, of the divine nature, which is one, and the same in all three Persons.
p-acp pp-f np1, pp-f dt j-jn n1, r-crq vbz pi, cc dt d p-acp d crd n2.
(11) sermon (DIV1)
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7868
Thus haue wee the meaning of the Euangelist, that the Sonnes hee spake of, arise not to that dignity by any power,
Thus have we the meaning of the Evangelist, that the Sons he spoke of, arise not to that dignity by any power,
av vhb pns12 dt n1 pp-f dt np1, cst dt n2 pns31 vvd pp-f, vvb xx p-acp d n1 p-acp d n1,
(11) sermon (DIV1)
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7869
or wisedome of man, but meerely and only by the mighty worke of God himselfe; who begets them to himselfe, by the effectuall working of his spirit;or Wisdom of man, but merely and only by the mighty work of God himself; who begets them to himself, by the effectual working of his Spirit;
cc n1 pp-f n1, cc-acp av-j cc av-j p-acp dt j n1 pp-f np1 px31; r-crq vvz pno32 p-acp px31, p-acp dt j n-vvg pp-f po31 n1;
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7870
and of his owne gratious fauour, vouchsafeth to adopt them for his Sonnes.
and of his own gracious favour, vouchsafeth to adopt them for his Sons.
cc pp-f po31 d j n1, vvz pc-acp vvi pno32 p-acp po31 n2.
(11) sermon (DIV1)
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7871
I doe the rather make the sense so large, because I woulde not willingly omitte any thing, which, it may bee reasonably presumed, the holy Ghost did, or might intende.
I do the rather make the sense so large, Because I would not willingly omit any thing, which, it may be reasonably presumed, the holy Ghost did, or might intend.
pns11 vdb dt av-c vvi dt n1 av j, c-acp pns11 vmd xx av-j vvb d n1, r-crq, pn31 vmb vbi av-j vvn, dt j n1 vdd, cc vmd vvi.
(11) sermon (DIV1)
475
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7872
For the cleerer vnderstanding whereof, let vs cal to minde what was before deliuered, at the twelfth verse:
For the clearer understanding whereof, let us call to mind what was before Delivered, At the twelfth verse:
p-acp dt jc n1 c-crq, vvb pno12 vvi pc-acp vvi r-crq vbds a-acp vvn, p-acp dt ord n1:
(11) sermon (DIV1)
475
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7873
that there is a double Son-ship in respect of GOD;
that there is a double Sonship in respect of GOD;
cst pc-acp vbz dt j-jn n1 p-acp n1 pp-f np1;
(11) sermon (DIV1)
475
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7874
the former is that, whereof our LORD disputes with Nicodemus, by which wee are borne againe of the spirit,
the former is that, whereof our LORD disputes with Nicodemus, by which we Are born again of the Spirit,
dt j vbz d, c-crq po12 n1 vvz p-acp np1, p-acp r-crq pns12 vbr vvn av pp-f dt n1,
(11) sermon (DIV1)
475
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7875
and fitted for the later, which is our Adoption by GGD the Father. The prerogatiue of being the Sonnes of GOD;
and fitted for the later, which is our Adoption by GOD the Father. The prerogative of being the Sons of GOD;
cc vvn p-acp dt jc, r-crq vbz po12 n1 p-acp j-vvn dt n1. dt n1 pp-f vbg dt n2 pp-f np1;
(11) sermon (DIV1)
475
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7876
is our being adopted, which is not vouchsaf't vs by GOD at the first, while wee are in our corrupt naturall estate;
is our being adopted, which is not vouchsafed us by GOD At the First, while we Are in our corrupt natural estate;
vbz po12 n1 vvn, r-crq vbz xx vvn pno12 p-acp np1 p-acp dt ord, cs pns12 vbr p-acp po12 j j n1;
(11) sermon (DIV1)
475
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7877
but then only bestowed vpon vs, when by beleeuing wee are become one with IESVS CHRIST the naturall Sonne of GOD his Father.
but then only bestowed upon us, when by believing we Are become one with JESUS CHRIST the natural Son of GOD his Father.
cc-acp av av-j vvn p-acp pno12, c-crq p-acp vvg pns12 vbr vvn pi p-acp np1 np1 dt j n1 pp-f np1 po31 n1.
(11) sermon (DIV1)
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7878
The other Sonne-ship is but a preparing of vs therevnto;
The other Sonship is but a preparing of us thereunto;
dt j-jn n1 vbz p-acp dt vvg pp-f pno12 av;
(11) sermon (DIV1)
476
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7879
by which that beleefe is begotten in vs, by the powerfull working of the holy Ghost, in the ministery of the worde.
by which that belief is begotten in us, by the powerful working of the holy Ghost, in the Ministry of the word.
p-acp r-crq d n1 vbz vvn p-acp pno12, p-acp dt j n-vvg pp-f dt j n1, p-acp dt n1 pp-f dt n1.
(11) sermon (DIV1)
476
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7880
In this sense the thirteenth verse dependes thus vpon the last wordes of the twelfth.
In this sense the thirteenth verse depends thus upon the last words of the twelfth.
p-acp d n1 dt ord n1 vvz av p-acp dt ord n2 pp-f dt ord.
(11) sermon (DIV1)
476
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7881
Saint Iohn had said, that they become the Sonnes of GOD, which beleeue in the name of the Messiah. Hee proceedes to shewe how they attaine to this beleefe:
Saint John had said, that they become the Sons of GOD, which believe in the name of the Messiah. He proceeds to show how they attain to this belief:
n1 np1 vhd vvn, cst pns32 vvb dt n2 pp-f np1, r-crq vvb p-acp dt n1 pp-f dt np1. pns31 vvz pc-acp vvi c-crq pns32 vvb p-acp d n1:
(11) sermon (DIV1)
476
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7882
By being borne not of bloud &c: but of God.
By being born not of blood etc.: but of God.
p-acp vbg vvn xx pp-f n1 av: cc-acp pp-f np1.
(11) sermon (DIV1)
476
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7883
They haue it not by nature in their birth, they get it not by any naturall desire, or will:
They have it not by nature in their birth, they get it not by any natural desire, or will:
pns32 vhb pn31 xx p-acp n1 p-acp po32 n1, pns32 vvb pn31 xx p-acp d j n1, cc vmb:
(11) sermon (DIV1)
476
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7884
but they are borne anew of God, and haue it by him framed, and formed in them.
but they Are born anew of God, and have it by him framed, and formed in them.
cc-acp pns32 vbr vvn av pp-f np1, cc vhb pn31 p-acp pno31 vvd, cc vvn p-acp pno32.
(11) sermon (DIV1)
476
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7885
The doctrine of both these points is most true; the wordes will beare them both: they will both stande with the scope of the place, and purpose of the Euangelist;
The Doctrine of both these points is most true; the words will bear them both: they will both stand with the scope of the place, and purpose of the Evangelist;
dt n1 pp-f d d n2 vbz av-ds j; dt n2 vmb vvi pno32 d: pns32 vmb av-d vvi p-acp dt n1 pp-f dt n1, cc n1 pp-f dt np1;
(11) sermon (DIV1)
477
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7886
that I am not afraid of doing any wrong to the Text, though I make so large an interpretation therof. that I am not afraid of doing any wrong to the Text, though I make so large an Interpretation thereof.
cst pns11 vbm xx j pp-f vdg d j-jn p-acp dt n1, cs pns11 vvb av j dt n1 av.
(11) sermon (DIV1)
477
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7887
Let vs then, in the feare of God, handle these things some what particularly, but shortly, as the time requireth.
Let us then, in the Fear of God, handle these things Some what particularly, but shortly, as the time requires.
vvb pno12 av, p-acp dt n1 pp-f np1, vvb d n2 d r-crq av-j, cc-acp av-j, c-acp dt n1 vvz.
(11) sermon (DIV1)
477
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7888
What a prerogatiue it is, for men to bee the Sonnes of God, wee heard in the last exercise;
What a prerogative it is, for men to be the Sons of God, we herd in the last exercise;
q-crq dt n1 pn31 vbz, c-acp n2 pc-acp vbi dt n2 pp-f np1, pns12 vvd p-acp dt ord n1;
(11) sermon (DIV1)
477
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7889
here the Euangelist farder sets foorth the excellency thereof, by shewing the basenesse of our naturall birth:
Here the Evangelist farther sets forth the excellency thereof, by showing the baseness of our natural birth:
av dt np1 av-jc vvz av dt n1 av, p-acp vvg dt n1 pp-f po12 j n1:
(11) sermon (DIV1)
477
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which for the matter of it, is bloud; for the making, at the best, but humane;
which for the matter of it, is blood; for the making, At the best, but humane;
r-crq p-acp dt n1 pp-f pn31, vbz n1; p-acp dt n-vvg, p-acp dt js, cc-acp j;
(11) sermon (DIV1)
477
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7891
whereas the other is wholly, and only from God. I will not amplify the former point touching our naturall birth, as I might doe:
whereas the other is wholly, and only from God. I will not amplify the former point touching our natural birth, as I might do:
cs dt n-jn vbz av-jn, cc av-j p-acp np1. pns11 vmb xx vvi dt j n1 vvg po12 j n1, c-acp pns11 vmd vdi:
(11) sermon (DIV1)
477
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7892
but only referre you to the consideration of it, by your selues.
but only refer you to the consideration of it, by your selves.
cc-acp av-j vvb pn22 p-acp dt n1 pp-f pn31, p-acp po22 n2.
(11) sermon (DIV1)
477
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7893
For your better direction wherein, I will name two places of Scripture, which I commende to your humble, and diligent meditation.
For your better direction wherein, I will name two places of Scripture, which I commend to your humble, and diligent meditation.
p-acp po22 jc n1 c-crq, pns11 vmb vvi crd n2 pp-f n1, r-crq pns11 vvi p-acp po22 j, cc j n1.
(11) sermon (DIV1)
477
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7894
In the former, the naturall breeding of man-kind is purposely described: in the later his birth is shewed;
In the former, the natural breeding of mankind is purposely described: in the later his birth is showed;
p-acp dt j, dt j n-vvg pp-f n1 vbz av vvn: p-acp dt jc po31 n1 vbz vvn;
(11) sermon (DIV1)
477
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7895
by way of allegory, if wee consider the intent of the holy Ghost; but plainely, and truly, if wee respect the matter it selfe.
by Way of allegory, if we Consider the intent of the holy Ghost; but plainly, and truly, if we respect the matter it self.
p-acp n1 pp-f n1, cs pns12 vvb dt n1 pp-f dt j n1; cc-acp av-j, cc av-j, cs pns12 vvb dt n1 pn31 n1.
(11) sermon (DIV1)
477
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7896
Reade them both at your leasure;
Reade them both At your leisure;
np1 pno32 d p-acp po22 n1;
(11) sermon (DIV1)
477
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7897
and I make no doubt, but you will bee ashamed to thinke, that beeing so meanely bred,
and I make no doubt, but you will be ashamed to think, that being so meanly bred,
cc pns11 vvb dx n1, cc-acp pn22 vmb vbi j pc-acp vvi, cst vbg av av-j vvn,
(11) sermon (DIV1)
477
Page 468
7898
and brought foorth (I speake as fauourably as I can) wee should bee so strangely proud,
and brought forth (I speak as favourably as I can) we should be so strangely proud,
cc vvd av (pns11 vvb a-acp av-j c-acp pns11 vmb) pns12 vmd vbi av av-j j,
(11) sermon (DIV1)
477
Page 468
7899
and insolent, as for the most part wee are. VVeake and base is our naturall beginning:
and insolent, as for the most part we Are. Weak and base is our natural beginning:
cc j, c-acp p-acp dt av-ds n1 pns12 vbr. j cc j vbz po12 j n1:
(11) sermon (DIV1)
477
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7900
mighty and glorious is our spirituall adoption. By that, wee are borne the Sonnes of men:
mighty and glorious is our spiritual adoption. By that, we Are born the Sons of men:
j cc j vbz po12 j n1. p-acp d, pns12 vbr vvn dt n2 pp-f n2:
(11) sermon (DIV1)
478
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7901
by this, wee are chosen the Sonnes of God. In our first condition, wee are brought foorth to all kinde of misery:
by this, we Are chosen the Sons of God. In our First condition, we Are brought forth to all kind of misery:
p-acp d, pns12 vbr vvn dt n2 pp-f np1. p-acp po12 ord n1, pns12 vbr vvn av p-acp d n1 pp-f n1:
(11) sermon (DIV1)
478
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7902
in our second estate, wee are aduaunced to true felicity. The one casts vs naked, and forlorne, vpon the bare earth:
in our second estate, we Are advanced to true felicity. The one Cast us naked, and forlorn, upon the bore earth:
p-acp po12 ord n1, pns12 vbr vvn p-acp j n1. dt pi vvz pno12 j, cc vvn, p-acp dt j n1:
(11) sermon (DIV1)
478
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7903
the other lifts vs vp, from earth to heauen: That brings vs out of prison to punishment:
the other lifts us up, from earth to heaven: That brings us out of prison to punishment:
dt n-jn vvz pno12 a-acp, p-acp n1 p-acp n1: cst vvz pno12 av pp-f n1 p-acp n1:
(11) sermon (DIV1)
478
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7904
this leades vs from paine to pleasure: with our conception begins our mortality, our adoption giues vs entrance into immortality;
this leads us from pain to pleasure: with our conception begins our mortality, our adoption gives us Entrance into immortality;
d vvz pno12 p-acp n1 pc-acp vvi: p-acp po12 n1 vvz po12 n1, po12 n1 vvz pno12 n1 p-acp n1;
(11) sermon (DIV1)
478
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7905
And doe we for all this, stand doating, vpon our naturall estate?
And do we for all this, stand doting, upon our natural estate?
cc vdb pns12 p-acp d d, vvb j-vvg, p-acp po12 j n1?
(11) sermon (DIV1)
478
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7906
Are wee proud of that, of which wee may rather bee ashamed? What art thou, that bearest thy selfe so high? A Gentleman? A Nobleman? A Prince? Heyre apparant to the Empire of the whole earth? Bee it so:
are we proud of that, of which we may rather be ashamed? What art thou, that bearest thy self so high? A Gentleman? A Nobleman? A Prince? Heir apparent to the Empire of the Whole earth? Bee it so:
vbr pns12 j pp-f d, pp-f r-crq pns12 vmb av-c vbi j? q-crq vb2r pns21, cst vv2 po21 n1 av j? dt n1? dt n1? dt n1? n1 j p-acp dt n1 pp-f dt j-jn n1? n1 pn31 av:
(11) sermon (DIV1)
479
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7907
yet was thy breeding, and bearing no other, then Iob, and Ezechiell describe.
yet was thy breeding, and bearing no other, then Job, and Ezekiel describe.
av vbds po21 vvg, cc vvg dx n-jn, av np1, cc np1 vvb.
(11) sermon (DIV1)
479
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7908
The poorest, and basest wretche, that goeth on the ground, had the same manner of beginning, and being. Remember thy selfe:
The Poorest, and Basest wretch, that Goes on the ground, had the same manner of beginning, and being. remember thy self:
dt js, cc js n1, cst vvz p-acp dt n1, vhd dt d n1 pp-f n1, cc vbg. np1 po21 n1:
(11) sermon (DIV1)
479
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7909
as thy death shall bee like his, dust to dust; so was thy birth like to his, bloud of bloud, flesh of flesh.
as thy death shall be like his, dust to dust; so was thy birth like to his, blood of blood, Flesh of Flesh.
c-acp po21 n1 vmb vbi av-j po31, n1 p-acp n1; av vbds po21 n1 av-j p-acp png31, n1 pp-f n1, n1 pp-f n1.
(11) sermon (DIV1)
479
Page 469
7910
Thou art the sonne of an Emperor. Yet of a man. Be not deceiued; thy nature is no better then his;
Thou art the son of an Emperor. Yet of a man. Be not deceived; thy nature is no better then his;
pns21 vb2r dt n1 pp-f dt n1. av pp-f dt n1. vbb xx vvn; po21 n1 vbz dx jc cs png31;
(11) sermon (DIV1)
479
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7911
though thy eares, and sorrowes may proue more, and greater.
though thy ears, and sorrows may prove more, and greater.
cs po21 n2, cc n2 vmb vvi av-dc, cc jc.
(11) sermon (DIV1)
479
Page 469
7912
A gentleman, a nobleman, a King, are not names of diuers natures, but of diuers troubles.
A gentleman, a nobleman, a King, Are not names of diverse nature's, but of diverse Troubles.
dt n1, dt n1, dt n1, vbr xx n2 pp-f j n2, cc-acp pp-f j n2.
(11) sermon (DIV1)
480
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7913
Adoption, adoption is that, which makes difference betwixt Humane, and Diuine; Caine and Abell, were both Adams sonnes:
Adoption, adoption is that, which makes difference betwixt Humane, and Divine; Cain and Abel, were both Adams Sons:
n1, n1 vbz d, r-crq vvz n1 p-acp j, cc j-jn; np1 cc np1, vbdr d npg1 n2:
(11) sermon (DIV1)
480
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7914
Ismaell and Isaac Abrahams: All foure were borne a-like of bloud, of the will of the flesh, of the will of man. Ishmael and Isaac Abrahams: All foure were born alike of blood, of the will of the Flesh, of the will of man.
np1 cc np1 np1: d crd vbdr vvn av-j pp-f n1, pp-f dt n1 pp-f dt n1, pp-f dt n1 pp-f n1.
(11) sermon (DIV1)
480
Page 469
7915
But Isaac and Abell were adopted the sonnes of GOD: Caine and Ismaell were neuer any more, but the sonnes of men.
But Isaac and Abel were adopted the Sons of GOD: Cain and Ishmael were never any more, but the Sons of men.
p-acp np1 cc np1 vbdr vvn dt n2 pp-f np1: np1 cc np1 vbdr av-x d dc, cc-acp dt n2 pp-f n2.
(11) sermon (DIV1)
480
Page 469
7916
Looke how much God is more excellent, then man: so much more glorious is it to bee the sonne of God, then of man.
Look how much God is more excellent, then man: so much more glorious is it to be the son of God, then of man.
vvb c-crq d np1 vbz av-dc j, cs n1: av av-d av-dc j vbz pn31 pc-acp vbi dt n1 pp-f np1, av pp-f n1.
(11) sermon (DIV1)
481
Page 469
7917
Looke how much the spirit exceedes the flesh; so much better is it, to bee borne of the spirit, then of the flesh.
Look how much the Spirit exceeds the Flesh; so much better is it, to be born of the Spirit, then of the Flesh.
n1 c-crq av-d dt n1 vvz dt n1; av av-d jc vbz pn31, pc-acp vbi vvn pp-f dt n1, av pp-f dt n1.
(11) sermon (DIV1)
481
Page 469
7918
If thou bee the adopted sonne of God, by grace; it skils not whose sonne thou art by nature.
If thou be the adopted son of God, by grace; it skills not whose son thou art by nature.
cs pns21 vbb dt j-vvn n1 pp-f np1, p-acp n1; pn31 vvz xx r-crq n1 pns21 vb2r p-acp n1.
(11) sermon (DIV1)
481
Page 469
7919
Beleeue in Christ, and thou hast the prerogatiue to bee the sonne of GOD. Neuer tell mee, how meane and poore thy parents were.
Believe in christ, and thou hast the prerogative to be the son of GOD. Never tell me, how mean and poor thy Parents were.
vvb p-acp np1, cc pns21 vh2 dt n1 pc-acp vbi dt n1 pp-f np1. av-x vvb pno11, c-crq j cc j po21 n2 vbdr.
(11) sermon (DIV1)
482
Page 470
7920
Neuer boast how rich, and noble they were. Bloud, and flesh, & man must hinder either all, or none at all.
Never boast how rich, and noble they were. Blood, and Flesh, & man must hinder either all, or none At all.
av-x vvb c-crq j, cc j pns32 vbdr. n1, cc n1, cc n1 vmb vvi d d, cc pix p-acp av-d.
(11) sermon (DIV1)
482
Page 470
7921
For in all these, all are equall. How meane soeuer thy bloud be, it is bloud;
For in all these, all Are equal. How mean soever thy blood be, it is blood;
p-acp p-acp d d, d vbr j-jn. q-crq vvb av po21 n1 vbi, pn31 vbz n1;
(11) sermon (DIV1)
482
Page 470
7922
How noble soeuer it bee, it is but bloud. Thy nobilitie helpes not, thy basenesse hinders not thy adoption.
How noble soever it be, it is but blood. Thy Nobilt helps not, thy baseness hinders not thy adoption.
c-crq j av pn31 vbb, pn31 vbz p-acp n1. po21 n1 vvz xx, po21 n1 vvz xx po21 n1.
(11) sermon (DIV1)
483
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7923
Not of bloud, not of flesh, not of man, but of God. Not of blood, not of Flesh, not of man, but of God.
xx pp-f n1, xx pp-f n1, xx pp-f n1, cc-acp pp-f np1.
(11) sermon (DIV1)
483
Page 470
7924
God needes no such time, and meanes, for adoption, as thy naturall parents neede for procreation.
God needs no such time, and means, for adoption, as thy natural Parents need for procreation.
np1 vvz dx d n1, cc n2, p-acp n1, c-acp po21 j n2 vvb p-acp n1.
(11) sermon (DIV1)
483
Page 470
7925
There is no stay, but in thy selfe.
There is no stay, but in thy self.
pc-acp vbz dx n1, cc-acp p-acp po21 n1.
(11) sermon (DIV1)
483
Page 470
7926
Thou shalt no sooner beleeue in the name of Christ, but presently God will accept thee for his sonne.
Thou shalt no sooner believe in the name of christ, but presently God will accept thee for his son.
pns21 vm2 av-dx av-c vvi p-acp dt n1 pp-f np1, cc-acp av-j np1 vmb vvi pno21 p-acp po31 n1.
(11) sermon (DIV1)
483
Page 470
7927
Is so excellent an estate, so easilie to be come by;
Is so excellent an estate, so Easily to be come by;
vbz av j dt n1, av av-j pc-acp vbi vvn p-acp;
(11) sermon (DIV1)
483
Page 470
7928
and doo wee refuse, or delay to vse the meanes? Surely there needes no other proofe, that our second birth of regeneration, is not of bloud, nor of the will of the flesh,
and do we refuse, or Delay to use the means? Surely there needs no other proof, that our second birth of regeneration, is not of blood, nor of the will of the Flesh,
cc vdb pns12 vvi, cc vvb pc-acp vvi dt n2? av-j a-acp av dx j-jn n1, cst po12 ord n1 pp-f n1, vbz xx pp-f n1, ccx pp-f dt n1 pp-f dt n1,
(11) sermon (DIV1)
483
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7929
nor of the will of man, but of God; then that so fewe are so borne againe.nor of the will of man, but of God; then that so few Are so born again.
ccx pp-f dt n1 pp-f n1, cc-acp pp-f np1; av cst av d vbr av vvn av.
(11) sermon (DIV1)
483
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7930
I am come now to the last poynt of this Text, and exercise: which I will runne ouer verie briefely.
I am come now to the last point of this Text, and exercise: which I will run over very briefly.
pns11 vbm vvn av p-acp dt ord n1 pp-f d n1, cc n1: r-crq pns11 vmb vvi a-acp av av-j.
(11) sermon (DIV1)
484
Page 470
7931
The prerogatiue to bee the sonnes of God, belonges to them onely that receiue our Sauiour Christ; by beleeuing in him.
The prerogative to be the Sons of God, belongs to them only that receive our Saviour christ; by believing in him.
dt n1 pc-acp vbi dt n2 pp-f np1, vvz p-acp pno32 av-j cst vvb po12 n1 np1; p-acp vvg p-acp pno31.
(11) sermon (DIV1)
484
Page 470
7932
Who are they, that doe so receiue him? They that are borne of GOD.
Who Are they, that do so receive him? They that Are born of GOD.
q-crq vbr pns32, cst vdb av vvi pno31? pns32 cst vbr vvn pp-f np1.
(11) sermon (DIV1)
484
Page 470
7933
What is it to bee borne of GOD? To haue our vnderstanding inlightned with the knowledge of the Gospell, our hearts inclined to embrace it;
What is it to be born of GOD? To have our understanding enlightened with the knowledge of the Gospel, our hearts inclined to embrace it;
q-crq vbz pn31 pc-acp vbi vvn pp-f np1? p-acp vhi po12 n1 vvn p-acp dt n1 pp-f dt n1, po12 n2 vvn pc-acp vvi pn31;
(11) sermon (DIV1)
484
Page 470
7934
so that wee wholly renounce our selues, all trust in our owne righteousnesse, all good opinion thereof,
so that we wholly renounce our selves, all trust in our own righteousness, all good opinion thereof,
av cst pns12 av-jn vvi po12 n2, d n1 p-acp po12 d n1, d j n1 av,
(11) sermon (DIV1)
484
Page 470
7935
and rest onely vpon Iesus Christ to bee reconciled to GOD by him.
and rest only upon Iesus christ to be reconciled to GOD by him.
cc vvi av-j p-acp np1 np1 pc-acp vbi vvn p-acp np1 p-acp pno31.
(11) sermon (DIV1)
484
Page 470
7936
This estate, as our Euangelist teacheth vs in this place, is not attained to by any power, or desire of man;
This estate, as our Evangelist Teaches us in this place, is not attained to by any power, or desire of man;
d n1, c-acp po12 np1 vvz pno12 p-acp d n1, vbz xx vvn p-acp p-acp d n1, cc n1 pp-f n1;
(11) sermon (DIV1)
484
Page 470
7937
but by the mighty working of GOD, who creates (as the Prophet sayeth) new hearts in vs, changing stone into flesh;
but by the mighty working of GOD, who creates (as the Prophet Saith) new hearts in us, changing stone into Flesh;
cc-acp p-acp dt j n-vvg pp-f np1, r-crq vvz (c-acp dt n1 vvz) j n2 p-acp pno12, vvg n1 p-acp n1;
(11) sermon (DIV1)
484
Page 471
7938
taking our stonie hearts out of our bodies, and giuing vs hearts of flesh. taking our stony hearts out of our bodies, and giving us hearts of Flesh.
vvg po12 j n2 av pp-f po12 n2, cc vvg pno12 n2 pp-f n1.
(11) sermon (DIV1)
484
Page 471
7939
For the naturall man (take him at the best, with all the helpes, that nature, learning,
For the natural man (take him At the best, with all the helps, that nature, learning,
p-acp dt j n1 (vvb pno31 p-acp dt js, p-acp d dt n2, cst n1, n1,
(11) sermon (DIV1)
484
Page 471
7940
and education canne afforde, is (notwithstanding all these) vnable to acknowledge or like of the meanes, which God in his owne wisedome, hath appointed for our saluation.
and education can afford, is (notwithstanding all these) unable to acknowledge or like of the means, which God in his own Wisdom, hath appointed for our salvation.
cc n1 vmb vvi, vbz (c-acp d d) j pc-acp vvi cc vvi pp-f dt n2, r-crq np1 p-acp po31 d n1, vhz vvn p-acp po12 n1.
(11) sermon (DIV1)
484
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7941
The holy Ghost giues vs the reason of it.
The holy Ghost gives us the reason of it.
dt j n1 vvz pno12 dt n1 pp-f pn31.
(11) sermon (DIV1)
484
Page 471
7942
For (sayeth hee by the penne of Saint Paul) they are foolishnesse vnto him, and cannot bee discerned, but by the spirit;
For (Saith he by the pen of Saint Paul) they Are foolishness unto him, and cannot be discerned, but by the Spirit;
p-acp (vvz pns31 p-acp dt n1 pp-f n1 np1) pns32 vbr n1 p-acp pno31, cc vmbx vbi vvn, cc-acp p-acp dt n1;
(11) sermon (DIV1)
484
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7943
which no man can haue, but by a second birth from GOD. I cannot stand to inlarge this point by many proofes; neither is it greatly needfull:
which no man can have, but by a second birth from GOD. I cannot stand to enlarge this point by many proofs; neither is it greatly needful:
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because it hath beene done already in my former exercises, and shall be done hereafter, if it please God, as occasion shall be offered.
Because it hath been done already in my former exercises, and shall be done hereafter, if it please God, as occasion shall be offered.
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Yet I may not at any hand forget, because it especially concernes the glory of God, the ende of all true religion, to call to your remembrance, what hath formerly beene deliuered, touching the worke of God, in bringing men to beleeue in Christ.
Yet I may not At any hand forget, Because it especially concerns the glory of God, the end of all true Religion, to call to your remembrance, what hath formerly been Delivered, touching the work of God, in bringing men to believe in christ.
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The summe of it is this, that it is God, which makes vs both able,
The sum of it is this, that it is God, which makes us both able,
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and willing to beleeue, not waiting for the choyse of our freewill, which, like a free horse, runnes headlong to infidelitie;
and willing to believe, not waiting for the choice of our freewill, which, like a free horse, runs headlong to infidelity;
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but gratiously, and powerfully inclining vs to beleeue.
but graciously, and powerfully inclining us to believe.
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Doost thou then beleeue in Christ to saluation, whereas many other, that haue had the same worde, outwardly by the ministerie of men,
Dost thou then believe in christ to salvation, whereas many other, that have had the same word, outwardly by the Ministry of men,
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and the same grace inwardly by the motion of the spirit offered to them, continue in vnbeleefe? Take heede thou doe not imagine, that this difference proceeded from thy selfe.
and the same grace inwardly by the motion of the Spirit offered to them, continue in unbelief? Take heed thou do not imagine, that this difference proceeded from thy self.
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That they doe not beleeue, it is by their owne fault. That thou doest beleeue, it is by not by thine owne vertue. Noe, sayest thou.
That they do not believe, it is by their own fault. That thou dost believe, it is by not by thine own virtue. Noah, Sayest thou.
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I knowe that and confesse it. I stood in need of the grace of GOD, as well as other men;
I know that and confess it. I stood in need of the grace of GOD, as well as other men;
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I was not able to bee saued without it, nor to procure it.
I was not able to be saved without it, nor to procure it.
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GOD, of his owne goodnesse, found out the meanes, prouided them, gaue mee knowledge of them, inabled mee to embrace them.
GOD, of his own Goodness, found out the means, provided them, gave me knowledge of them, enabled me to embrace them.
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All this I willingly ascribe to God.
All this I willingly ascribe to God.
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Is this all, thou giuest him? many men, at the least as thou perswadest thy selfe, haue been equall to thee, in all these fauours from God, who yet neuer attained to beleefe in Christ.
Is this all, thou givest him? many men, At the least as thou persuadest thy self, have been equal to thee, in all these favours from God, who yet never attained to belief in christ.
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I would faine knowe of thee, how this difference grewe, that thou beleeuest, and they doe not.
I would feign know of thee, how this difference grew, that thou Believest, and they do not.
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They would not, and I would. Thou sayest well: For indeede noe man euer beleeues, but willingly.
They would not, and I would. Thou Sayest well: For indeed no man ever believes, but willingly.
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Yet this doth not satisfie my doubt. I demaund farther, how came it to passe, that thou wouldest, and they would not. Doe not aunswere mee; Because I would.
Yet this does not satisfy my doubt. I demand farther, how Come it to pass, that thou Wouldst, and they would not. Do not answer me; Because I would.
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For if that bee all, thou canst say, thou doest rather condemne thy folly, then commend thy obedience in yeelding.
For if that be all, thou Canst say, thou dost rather condemn thy folly, then commend thy Obedience in yielding.
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I sawe it was the onely course, I coulde take for my saluation.
I saw it was the only course, I could take for my salvation.
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Did not those other, which beleeue not, see that too, as well as thou? Else the difference proceeded not, from the choyse of thy will,
Did not those other, which believe not, see that too, as well as thou? Else the difference proceeded not, from the choice of thy will,
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but from the cleerenesse of thy iudgement.
but from the clearness of thy judgement.
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I graunt, they sawe as much as I, but they did not like it, as well as I.
I grant, they saw as much as I, but they did not like it, as well as I.
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Wee are neuer a whit the neerer, for all this conference.
we Are never a whit the nearer, for all this conference.
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I aske still, howe thou camest to haue a better liking of it, then they had.
I ask still, how thou camest to have a better liking of it, then they had.
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I vsed the freedome of my will, better then they did. I perceiue then, when all comes to all, the difference must arise from free well.
I used the freedom of my will, better then they did. I perceive then, when all comes to all, the difference must arise from free well.
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But our Euangelist sayeth, Not of the will of man. Otherwise there were verie iust, and great cause in men of boasting, and small glorie,
But our Evangelist Saith, Not of the will of man. Otherwise there were very just, and great cause in men of boasting, and small glory,
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or thankes due to God, euerie man being the principall cause of his owne saluation. For as I haue shewed heeretofore, thus might anie man that beleeues, reason with GOD;
or thanks due to God, every man being the principal cause of his own salvation. For as I have showed heretofore, thus might any man that believes, reason with GOD;
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Why should I bee challenged of vnthankefulnesse?
Why should I be challenged of unthankfulness?
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