The doctrine and conversation of Iohn Baptist delivered in a sermon, at a visitation holden at Baldock, in the County of Hertford : Decemb. 9. 1641. Contradicted by many of the auditors. / By Hen. Denne, an unworthy Minister of Christ Iesus, at Pyrton in Hertfordshire.
my feare is, besides that ordinary feare, which doth usually follow me at such exercises; especially at extraordinary times, and in unaccustomed places:
my Fear is, beside that ordinary Fear, which does usually follow me At such exercises; especially At extraordinary times, and in unaccustomed places:
In respect of your Charity, I account it, a part of my happinesse (seeing it is as it is) to speak before you, who will be ready to cover mine infirmities,
In respect of your Charity, I account it, a part of my happiness (seeing it is as it is) to speak before you, who will be ready to cover mine infirmities,
Which that I may do, I betake my selfe with speede, to a portion of Scripture, selected for this present occasion, written, IOHN 5.35. He was a burning, and a shining Light, and ye were willing for a season, to rejoyce in his Light.
Which that I may do, I betake my self with speed, to a portion of Scripture, selected for this present occasion, written, JOHN 5.35. He was a burning, and a shining Light, and you were willing for a season, to rejoice in his Light.
In the 16 verse of this present Chapter, The Jewes refuse to beare witnesse unto the Lord Jesus, and here the Lord refuseth to beare witnes, unto the Iewes:
In the 16 verse of this present Chapter, The Jews refuse to bear witness unto the Lord jesus, and Here the Lord Refuseth to bear witness, unto the Iewes:
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Hee that denieth me, him will I deny, Matth. 10.32. This Text divideth it selfe, in some sort, like this auditory, into Minister and People: He and ye.
He that Denieth me, him will I deny, Matthew 10.32. This Text divides it self, in Some sort, like this auditory, into Minister and People: He and you.
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and in him to consider two things. First, his Person. Secodly, his Qualification. In speaking of his Person, I will consider two things. First, his name. Secondly, his Office.
and in him to Consider two things. First, his Person. Secondly, his Qualification. In speaking of his Person, I will Consider two things. First, his name. Secondly, his Office.
First of his Name, His name is John, so named by the Angell Gabriel, before his conception, Luke 1.13. John by interpretation, the grace, mercy, or favour of God, the son of Zacharias, by interpretation, Gods remembrance, and Elizabeth, the oath of God;
First of his Name, His name is John, so nam by the Angel Gabriel, before his conception, Lycia 1.13. John by Interpretation, the grace, mercy, or favour of God, the son of Zacharias, by Interpretation, God's remembrance, and Elizabeth, the oath of God;
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To shew mercy to our Fathers, there he alludeth to the name of John: to remember his holy Covenant, this is Zachary: the oath which he sware to our father Abraham, this is Elizabeth, Luk. 1.72, 73.
To show mercy to our Father's, there he alludeth to the name of John: to Remember his holy Covenant, this is Zachary: the oath which he sware to our father Abraham, this is Elizabeth, Luk. 1.72, 73.
I will set Shepheards over them, that shall feed them, Jer. 23.4. I will give you Pastors according to mine heart, that shall feed you with knowledge, and understanding, Jer. 3.15.
I will Set Shepherds over them, that shall feed them, Jer. 23.4. I will give you Pastors according to mine heart, that shall feed you with knowledge, and understanding, Jer. 3.15.
for I must needs reckon his father Zachary, among the Prophets, Luk. 1.76. Thou child shalt bee called the Prophet of the Highest, for thou shalt go before the face of the Lord, to prepare his wayes, to give knowledge of Salvation to his people, in remission of sinnes. Thus far the Prophets.
for I must needs reckon his father Zachary, among the prophets, Luk. 1.76. Thou child shalt be called the Prophet of the Highest, for thou shalt go before the face of the Lord, to prepare his ways, to give knowledge of Salvation to his people, in remission of Sins. Thus Far the prophets.
and he shall be filled with the Holy Ghost from his mothers wombe, and many of the children of Israel, shall he turne to the Lord their God, &c. The third testimony is of the Evangelists, as Mat. 3.3.
and he shall be filled with the Holy Ghost from his mother's womb, and many of the children of Israel, shall he turn to the Lord their God, etc. The third testimony is of the Evangelists, as Mathew 3.3.
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John 1.6, 7. There was a man sent from God, whose name was John, &c. The fourth testimony is of the everblessed Son of God, This is he of whom it is written:
John 1.6, 7. There was a man sent from God, whose name was John, etc. The fourth testimony is of the Everblessed Son of God, This is he of whom it is written:
Behold I send my Messenger before thy face, Mat. 11.10. and verse 14. this is Elias; and my text, which is our Saviours approbation of John, He was a burning and a shining Light.
Behold I send my Messenger before thy face, Mathew 11.10. and verse 14. this is Elias; and my text, which is our Saviors approbation of John, He was a burning and a shining Light.
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Why? How great is John? greater than our Father Abraham? What? greater than Moses? greater than the Prophets? For answer to this, let us marke the words of our Saviour, Yea I say unto you, much more than a Prophet, Luk. 7.26. It was said of Gregory; that in respect of his Predecessors, hee was the worst;
Why? How great is John? greater than our Father Abraham? What? greater than Moses? greater than the prophets? For answer to this, let us mark the words of our Saviour, Yea I say unto you, much more than a Prophet, Luk. 7.26. It was said of Gregory; that in respect of his Predecessors, he was the worst;
notwithstanding, hee that is least in the Kingdome of Heaven, is greater than hee, Mat. 11.11. the least in the Kingdome of Heaven, that is, the Apostles and Ministers succeeding them, in preaching the Gospell to the World.
notwithstanding, he that is least in the Kingdom of Heaven, is greater than he, Mathew 11.11. the least in the Kingdom of Heaven, that is, the Apostles and Ministers succeeding them, in preaching the Gospel to the World.
But we must stay here a while, are we not deceived? Was John greater than Moses? John did no Miracle, John 10.41. Moses did many, both in Egypt and in the Wildernesse.
But we must stay Here a while, Are we not deceived? Was John greater than Moses? John did no Miracle, John 10.41. Moses did many, both in Egypt and in the Wilderness.
Is it not the greatest Miralce, to convert many to God? to give knowledge of Salvation? to shew light to them that sit in darknesse? If it be not a greater Miracle, to convert and raise up soules, than to cure bodies;
Is it not the greatest Miralce, to convert many to God? to give knowledge of Salvation? to show Light to them that fit in darkness? If it be not a greater Miracle, to convert and raise up Souls, than to cure bodies;
to open spirituall eyes, than to open bodily? How doth our Saviour say? greater things than these shal ye do, because I go to the Father, John 14.12. What are these greater things? but the conversion of the peoples and the plentifull gift of the Holy Ghost, through their preaching? Thus John workes Miracles;
to open spiritual eyes, than to open bodily? How does our Saviour say? greater things than these shall you do, Because I go to the Father, John 14.12. What Are these greater things? but the conversion of the peoples and the plentiful gift of the Holy Ghost, through their preaching? Thus John works Miracles;
and power of Elias; And thus it would, I suppose, bee no hard matter to prove, that John hath done a greater Miracle than Moses. But it may be objected, Moses hath a glorious office, that makes his face to shine, that the children of Israel cannot behold it, Exod. 34.30. I answer, Moses his Office indeed was glorious, but John's more glorious, Moses was the beginning of a glorious Law;
and power of Elias; And thus it would, I suppose, be no hard matter to prove, that John hath done a greater Miracle than Moses. But it may be objected, Moses hath a glorious office, that makes his face to shine, that the children of Israel cannot behold it, Exod 34.30. I answer, Moses his Office indeed was glorious, but John's more glorious, Moses was the beginning of a glorious Law;
untill now, the Kingdome of Heaven suffereth violence, Matth. 11.12. Let Saint Paul speake more plaine 2 Cor. 3.9. If the missistration of condemnation, be glory, much more shall the ministration of Righteousnes, exceed in glory.
until now, the Kingdom of Heaven suffers violence, Matthew 11.12. Let Saint Paul speak more plain 2 Cor. 3.9. If the missistration of condemnation, be glory, much more shall the ministration of Righteousness, exceed in glory.
But you will say, why then doth not Iohn's face shine? I answer, if you see not his face shine, it is because the lustre thereof hath dazeled your sense,
But you will say, why then does not Iohn's face shine? I answer, if you see not his face shine, it is Because the lustre thereof hath dazzled your sense,
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they shine not like Moses, in the face alone, but even from top to toe, their very feet are beautifull, being shod with the plentifull preparation, of the Gospell of peace.
they shine not like Moses, in the face alone, but even from top to toe, their very feet Are beautiful, being shod with the plentiful preparation, of the Gospel of peace.
How beautifull are thy feet with shooes, O princes daughter? Cant. 7.1. How beautifull, upon he Mountaines, are the feet of him that bringeth good tidings of Good? that publisheth Salvation, that saith unto Sion, thy God raigneth? Esay 52.7.
How beautiful Are thy feet with shoes, Oh Princes daughter? Cant 7.1. How beautiful, upon he Mountains, Are the feet of him that brings good tidings of Good? that Publisheth Salvation, that Says unto Sion, thy God Reigneth? Isaiah 52.7.
Thus is Iohn greater than his Predecessors, but how is he lesse than his successors? lesse than the Apostles? lesse than the Ministers of the Gospell? If we say Iohn is NONLATINALPHABET,
Thus is John greater than his Predecessors, but how is he less than his Successors? less than the Apostles? less than the Ministers of the Gospel? If we say John is,
This is apparant in Apollos, of whom we read Act. 18.25, 26. He knew only the baptisme of Iohn. yet did he teach NONLATINALPHABET, diligently the things of the Lord, whom AQuila, and Priscilla, taking unto them;
This is apparent in Apollos, of whom we read Act. 18.25, 26. He knew only the Baptism of John. yet did he teach, diligently the things of the Lord, whom AQuila, and Priscilla, taking unto them;
Seemeth it but a small thing unto you, that the God of Israel, hath separated you, from the Congregation of Israel, to bring you neere unto himselfe? Num. 16.9. Let me speake boldly, the calling of the Ministry is greater than that of Levi: Levi draweth neare, the Minister of the Gospell nearer;
Seems it but a small thing unto you, that the God of Israel, hath separated you, from the Congregation of Israel, to bring you near unto himself? Num. 16.9. Let me speak boldly, the calling of the Ministry is greater than that of Levi: Levi draws near, the Minister of the Gospel nearer;
We live in those dayes, when the Clergy is become Odium populi: yet seeme we never so contemptible unto you, we are very necessary and profitable servants for you:
We live in those days, when the Clergy is become Odium People: yet seem we never so contemptible unto you, we Are very necessary and profitable Servants for you:
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the Covenant that God made with the people of Israel, when he tooke them by the hand to leade them out of Egypt, Jer. 31.32. This Covenant hath its beginning upon Sinai, and its period at the preaching of John Baptist: Although that Cardinall Bellarmin cannot abide to heare, that John Baptist belonged to the new Covenant;
the Covenant that God made with the people of Israel, when he took them by the hand to lead them out of Egypt, Jer. 31.32. This Covenant hath its beginning upon Sinai, and its Period At the preaching of John Baptist: Although that Cardinal Bellarmin cannot abide to hear, that John Baptist belonged to the new Covenant;
From the new to the full, is from John Baptist to the day of Pentecost; from the full to the wane, is from the Apostles rime, till the revelation of Antichrist.
From the new to the full, is from John Baptist to the day of Pentecost; from the full to the wane, is from the Apostles rhyme, till the Revelation of Antichrist.
and by consequence, for the pacification of distressed consciences, that without it, it is impossible either of these should be done: Distingue tempora, & conciliabis Scripturas,
and by consequence, for the pacification of distressed Consciences, that without it, it is impossible either of these should be done: Distingue tempora, & conciliabis Scripturas,
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so many irreconcileable controversies, do dayly arise? is it not chiefly from hence that men distinguish not rightly betweene the Law and the Gospell? He that shall search into the most materiall Controversies, between the Protestant and the Papist,
so many Irreconcilable controversies, do daily arise? is it not chiefly from hence that men distinguish not rightly between the Law and the Gospel? He that shall search into the most material Controversies, between the Protestant and the Papist,
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From this fountaine proceeded the troubles of the Church of Antioch, Acts 15. From this fountaine proceeded the Apostacy of the Church of Galatia: And from this fountaine proceed the perverse disputations of the Popish Schoolemen, about repentance.
From this fountain proceeded the Troubles of the Church of Antioch, Acts 15. From this fountain proceeded the Apostasy of the Church of Galatia: And from this fountain proceed the perverse disputations of the Popish Schoolmen, about Repentance.
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There is at this day a complaint in our Countrey, that our Sermons are full of contradictions, the multitude observeth them, and grievously complaineth of them:
There is At this day a complaint in our Country, that our Sermons Are full of contradictions, the multitude observeth them, and grievously Complaineth of them:
Let us seriously weigh these things, and consider, whether they arise not from the foresaid error? It is the part of a faithfull Minister, to divide the word aright, which in Martin Luther's exposition, is aptly to distinguish betweene Law and Gospell.
Let us seriously weigh these things, and Consider, whither they arise not from the foresaid error? It is the part of a faithful Minister, to divide the word aright, which in Martin Luther's exposition, is aptly to distinguish between Law and Gospel.
Take we good heed that we propine not unto the sheep of Christ waters, that we have pudled with our feet, Ezek. 34.19 What are pudled waters? What is a linsey woolsey garment? what is mingled seed? but confused and obscure doctrine? Oh, that I might prevaile with you (my Brethren) unto whom the Lord hath given ability, both inward and outward, for this worke;
Take we good heed that we propine not unto the sheep of christ waters, that we have puddled with our feet, Ezekiel 34.19 What Are puddled waters? What is a linsey woolsey garment? what is mingled seed? but confused and Obscure Doctrine? O, that I might prevail with you (my Brothers) unto whom the Lord hath given ability, both inward and outward, for this work;
I have thought this to be the taske of the Angell that shall poure out his Viall upon the Sun, that power may be given unto it to scortch men, with fire:
I have Thought this to be the task of the Angel that shall pour out his Vial upon the Sun, that power may be given unto it to scorch men, with fire:
the Law saith, The man that doth these things shall live in them, Gal. 3.11, 12. Again the Law saith, The man that doth these things, shall live by them:
the Law Says, The man that does these things shall live in them, Gal. 3.11, 12. Again the Law Says, The man that does these things, shall live by them:
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The Gospell saith, That if thou confesse with thy mouth, the Lord Jesus, and bleeve in thine heart, that God hath raised him from the dead, thou shalt be saved, Rom. 10.5, 9. The Law saith, He that breaketh the least Commandement shall dye, Galatians 3.10. The Gospell saith, Jesus Christ came into the world to save sinners, 1 Tim. 1.15. 1 Joh. 2.1.2.
The Gospel Says, That if thou confess with thy Mouth, the Lord jesus, and bleeve in thine heart, that God hath raised him from the dead, thou shalt be saved, Rom. 10.5, 9. The Law Says, He that breaks the least Commandment shall die, Galatians 3.10. The Gospel Says, jesus christ Come into the world to save Sinners, 1 Tim. 1.15. 1 John 2.1.2.
I will adde one instance more, by way of anticipation, of that which followes, it being part of the Doctrine of the Baptist: The Law was given by Moses,
I will add one instance more, by Way of anticipation, of that which follows, it being part of the Doctrine of the Baptist: The Law was given by Moses,
And of Grace and Truth, hereafter to bee revealed; But for the present not manifested. Thus much of the Person, now follows his Qualification. A burning and shining light.
And of Grace and Truth, hereafter to be revealed; But for the present not manifested. Thus much of the Person, now follows his Qualification. A burning and shining Light.
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It is no new thing (I know) to you to heare of burning Doctrine, Did not our hearts burn within us? Iuke 24.32. This shall be with burning and fuell of fire, Esay 9. Is not my word a fire? Doctrine may well be compared to fire in two respects. First, fire purisfieth the gold. Secondly, consumes the drosse:
It is no new thing (I know) to you to hear of burning Doctrine, Did not our hearts burn within us? Juke 24.32. This shall be with burning and fuel of fire, Isaiah 9. Is not my word a fire? Doctrine may well be compared to fire in two respects. First, fire purisfieth the gold. Secondly, consumes the dross:
and the day commeth, that shall burne them up, Mal. 4.1. Both these properties are in fewer words comprehended by the Baptist, speaking of our Saviour:
and the day comes, that shall burn them up, Malachi 4.1. Both these properties Are in fewer words comprehended by the Baptist, speaking of our Saviour:
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All things that are reproved, are made manifest by the light, and whatsoever doth make manifest is light, Eph. 5.13. We must also shew you that John was a shining doctrine, revealing secrets and bringing hidden things to light.
All things that Are reproved, Are made manifest by the Light, and whatsoever does make manifest is Light, Ephesians 5.13. We must also show you that John was a shining Doctrine, revealing secrets and bringing hidden things to Light.
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Vnto you, holy Brethren and Fathers, whom the Father of our Lord Iesus Christ hath made Angels of the Churches, Stewards of the mysteries of the Gospell;
Unto you, holy Brothers and Father's, whom the Father of our Lord Iesus christ hath made Angels of the Churches, Stewards of the Mysteres of the Gospel;
like the Pole-starre to the World; A doctrine revealing secrets; Bringing life and immortallity to Light. 2 Tim. 1.10. A burning Doctrine ] Such as may purifie the Conscience from dead works, to serve the living God:
like the Polestar to the World; A Doctrine revealing secrets; Bringing life and immortality to Light. 2 Tim. 1.10. A burning Doctrine ] Such as may purify the Conscience from dead works, to serve the living God:
Accounting it better, to lay a foundation, and build nothing thereon, than to build castles in the Ayre without a foundation, which will quickly come to ruine:
Accounting it better, to lay a Foundation, and built nothing thereon, than to built Castles in the Air without a Foundation, which will quickly come to ruin:
and Righteousnesse, and Sanctification, and Redemption, 1 Cor. 1.30. The foundation being layd, the next that follows is the right application of this foundation;
and Righteousness, and Sanctification, and Redemption, 1 Cor. 1.30. The Foundation being laid, the next that follows is the right application of this Foundation;
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what learn'd Papist denies Christ to be the only foundation? What man so impudent, that subscribes not to the verity of this proposition? There is no other name under Heaven whereby men must be saved, &c. Yet so great is their absurdity in the application, of this foundation, that they do no other thing but indirectly deny that which before they did directly confesse;
what learned Papist Denies christ to be the only Foundation? What man so impudent, that subscribes not to the verity of this proposition? There is no other name under Heaven whereby men must be saved, etc. Yet so great is their absurdity in the application, of this Foundation, that they do no other thing but indirectly deny that which before they did directly confess;
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They will say I do them wrong, I will therefore aske the wise Jesuite, How we come to bee partakers of Christs Righteousnesse? And I am sure I shall heare this answer, by Sacraments, by Pennance, Faith and other good Works, which are as meanes to apply Christ unto us.
They will say I do them wrong, I will Therefore ask the wise Jesuit, How we come to be partakers of Christ Righteousness? And I am sure I shall hear this answer, by Sacraments, by Penance, Faith and other good Works, which Are as means to apply christ unto us.
This is the doctrine of the Papists. And I know you are not ignorant, that there is no small difference between the Protestants themselves about this matter;
This is the Doctrine of the Papists. And I know you Are not ignorant, that there is no small difference between the Protestants themselves about this matter;
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I appeale to your judgements, how they differ from Papists, who say that Christs righteousnesse is made ours before God, by Faith and true Repentance, which is by them defined to be a sorrow for sin, and amendment of life:
I appeal to your Judgments, how they differ from Papists, who say that Christ righteousness is made ours before God, by Faith and true Repentance, which is by them defined to be a sorrow for since, and amendment of life:
I frame this argument, That which make Christs righteousnesse ours in the said of God, may be said truly to justifie us, before God: or at least, to concur actively to our justification.
I frame this argument, That which make Christ righteousness ours in the said of God, may be said truly to justify us, before God: or At least, to concur actively to our justification.
Therefore (fearefull will be the conclusion.) Faith and sorrow for sin, with amendment of life justifie us before God or at least concurre actively to our justification.
Therefore (fearful will be the conclusion.) Faith and sorrow for since, with amendment of life justify us before God or At least concur actively to our justification.
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I beleeve you judge these, not to deserve the name of Protestants; Some Protestants holy men, do say that Christ is made ours (in the sight of God) by Faith alone:
I believe you judge these, not to deserve the name of Protestants; some Protestants holy men, do say that christ is made ours (in the sighed of God) by Faith alone:
Christ being the garment, our Faith the hand that putteth this garm̄et on, yet me thinkes that heere is Christ set forth, upon some conditions, & not so freely given:
christ being the garment, our Faith the hand that putteth this garmet on, yet me thinks that Here is christ Set forth, upon Some conditions, & not so freely given:
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Having setled the conscience upon Christ Iesus, and given it rest upon the rock, to call for frail woolly repentance, I beseech you by the mercies of God, &c. Rom. 12.1. Having these promises, let us cleanse our selves from all filthines both of flesh and Spirit, &c. 2 Corinth. 7.1.
Having settled the conscience upon christ Iesus, and given it rest upon the rock, to call for frail woolly Repentance, I beseech you by the Mercies of God, etc. Rom. 12.1. Having these promises, let us cleanse our selves from all filthiness both of Flesh and Spirit, etc. 2 Corinth. 7.1.
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Alas what profits it to salvation? if wee have reclaimed men from sinne to vertue, from drunkennesse to temperance, &c. not having laid before a sure foundation? have we brought them any whit neerer the Kingdome of Heaven? Nay have we not made them seven times more then children of Hell than they were before? Publicans and Harlots enter into the Kingdome of God before you.
Alas what profits it to salvation? if we have reclaimed men from sin to virtue, from Drunkenness to temperance, etc. not having laid before a sure Foundation? have we brought them any whit nearer the Kingdom of Heaven? Nay have we not made them seven times more then children of Hell than they were before? Publicans and Harlots enter into the Kingdom of God before you.
when he desired to know the meaning of this vision, answer was made, That this was the doctrine of the Church of Rome; As the head is to the body, such is the foundation to the building;
when he desired to know the meaning of this vision, answer was made, That this was the Doctrine of the Church of Room; As the head is to the body, such is the Foundation to the building;
Far be it from us, to spend the time in prophane, and vaine babblings, in fables and endlesse genealogies, which minister questions, rather than edifying.
far be it from us, to spend the time in profane, and vain babblings, in fables and endless genealogies, which minister questions, rather than edifying.
Robertus desires to know the meaning of this, and answer was again made, that this was the manner of the Schoolemen, who spent themselves in frivolous and vaine disputations.
Robert Desires to know the meaning of this, and answer was again made, that this was the manner of the Schoolmen, who spent themselves in frivolous and vain disputations.
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Take we good heed therefore, that (having such precious food as the Body & Bloud of Christ) we give not a Scorpion to him that askes for a fish, a stone to him that lookes for bread,
Take we good heed Therefore, that (having such precious food as the Body & Blood of christ) we give not a Scorpion to him that asks for a Fish, a stone to him that looks for bred,
and now also is the axe laid unto the root of the tree, &c. Mat. 3.9, 10. A shining Doctrine, giving knowledge of salvation in remission of sinnes, Luk. 1.77. pointing out the Son of God with the finger, Behold the Lamb of God, which taketh away the sinnes of the World, But me thinkes I heare you say, I may spare this labour;
and now also is the axe laid unto the root of the tree, etc. Mathew 3.9, 10. A shining Doctrine, giving knowledge of salvation in remission of Sins, Luk. 1.77. pointing out the Son of God with the finger, Behold the Lamb of God, which Takes away the Sins of the World, But me thinks I hear you say, I may spare this labour;
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There is a definition of Repentance, which is reprehended by some (and justly, as comming short of that Repentance which is preached under the Gospell) it is this, Commissar flere, flenda non committere, To bewayle sinnes that we have committed or omitted, to forsake those that we have bewayled:
There is a definition of Repentance, which is reprehended by Some (and justly, as coming short of that Repentance which is preached under the Gospel) it is this, Commissar flere, flenda non commit, To bewail Sins that we have committed or omitted, to forsake those that we have bewailed:
Especially if we adjoyne purgation of sin by Sacrifice. He that confesseth and forsaketh, shall have mercy, Prov. 28.13. Wash ye, make you cleane, put away the evil of your doings, cease to do evill, learne to do well, Esay 1.6. Amend your wayes and your doings, Jer. 7.3. This then is the Prophet's Repentance, to mourne for sins past, to joyne amendment to our mourning for the time to come.
Especially if we adjoin purgation of since by Sacrifice. He that Confesses and Forsaketh, shall have mercy, Curae 28.13. Wash you, make you clean, put away the evil of your doings, cease to do evil, Learn to do well, Isaiah 1.6. Amend your ways and your doings, Jer. 7.3. This then is the Prophet's Repentance, to mourn for Sins past, to join amendment to our mourning for the time to come.
It is answered, John goes one step higher, and preacheth the Baptisme of Repentance, NONLATINALPHABET, unto Remission of sins, Luk. 3.3. I appeale to you whether it be not better rendred unto Remission (in this place) then for Remission; and whether this word for, doth not something pervert the sence: as likewise, Luke 1.7.7. NONLATINALPHABET. I have warrant thus to reade it, from the holy and learned Translators;
It is answered, John Goes one step higher, and Preacheth the Baptism of Repentance,, unto Remission of Sins, Luk. 3.3. I appeal to you whither it be not better rendered unto Remission (in this place) then for Remission; and whither this word for, does not something pervert the sense: as likewise, Lycia 1.7.7.. I have warrant thus to read it, from the holy and learned Translators;
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who upon the same words, Marke 1.3. have written unto in the margent. As also they have most faithfully rendred these words, NONLATINALPHABET, Repentance unto life, Acts 11.18. I have also other authority so to translate this place, not only from the Latine translations which agree in this;
who upon the same words, Mark 1.3. have written unto in the margin. As also they have most faithfully rendered these words,, Repentance unto life, Acts 11.18. I have also other Authority so to translate this place, not only from the Latin Translations which agree in this;
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in Remissionem paeceatorumn: But also by Elfricus (sometimes Arch-bishop of Canterbury, Anno 996.) who translates the preposition NONLATINALPHABET, by the Saxon On, On Synna, forgiftnesse.
in Remissionem paeceatorumn: But also by Elfricus (sometime Archbishop of Canterbury, Anno 996.) who translates the preposition, by the Saxon On, On Synna, forgiftnesse.
And I have read of one scabbed sheep brought out of Spaine, that was the originall of a generall murrain throughout England: we must take heed of small matters:
And I have read of one scabbed sheep brought out of Spain, that was the original of a general murrain throughout England: we must take heed of small matters:
This glosse is warranted, Acts 19.4. John verily Baptized with the Baptisme of Repentance, saying, that they should beleeve in him that should come after, that is in Christ Iesus:
This gloss is warranted, Acts 19.4. John verily Baptised with the Baptism of Repentance, saying, that they should believe in him that should come After, that is in christ Iesus:
Thus Iohn makes low the mountaines, cuts off legall prerogatives, and bringeth down every high imagination and every thought that exalteth it selfe against God.
Thus John makes low the Mountains, cuts off Legal prerogatives, and brings down every high imagination and every Thought that Exalteth it self against God.
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And upon these grounds (I beleeve) it is that those worthies since Luther's time have set forth unto us Repentance, consisting of these two parts. First, Contrition for sin.
And upon these grounds (I believe) it is that those worthies since Luther's time have Set forth unto us Repentance, consisting of these two parts. First, Contrition for since.
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I have observed some to confine Repentance, within the bounds of our conversation, and make no difference between the Repentance which was taught by the Prophets,
I have observed Some to confine Repentance, within the bounds of our Conversation, and make no difference between the Repentance which was taught by the prophets,
and that Repentance which was taught by the Son of God, and his Ministers. Whose error doth sufficiently appeare by that which hath been already spoken.
and that Repentance which was taught by the Son of God, and his Ministers. Whose error does sufficiently appear by that which hath been already spoken.
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How then doth Repentance wash away sins out of the Conscience? This is Faith's office to purge the Conscience, by declaring the favour of God in Christ Iesus.
How then does Repentance wash away Sins out of the Conscience? This is Faith's office to purge the Conscience, by declaring the favour of God in christ Iesus.
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To preach that teares do wash away sins, out of the sight of God (which I have heard some testifie, that they have heard preached) is Blasphemy against the precious Bloud of Christ.
To preach that tears do wash away Sins, out of the sighed of God (which I have herd Some testify, that they have herd preached) is Blasphemy against the precious Blood of christ.
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But you will say, how doth it yet appeare that John burned or shined, more than the Law or the Prophets? Did not they also preach Remission of sins upon true Repentance?
But you will say, how does it yet appear that John burned or shined, more than the Law or the prophets? Did not they also preach Remission of Sins upon true Repentance?
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In the New Covenant the Prophet preacht Eternall remission, but not yet Actuall: In the Old Covenant they preach't Actuall remission by legall services, but not Eternall:
In the New Covenant the Prophet preached Eternal remission, but not yet Actual: In the Old Covenant they preached Actual remission by Legal services, but not Eternal:
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To make these things more plaine, take this proposition (which I know will tingle in the eares of many) The knowledge of both, Actuall and Eternall remission, was no article of the Jewish Creed:
To make these things more plain, take this proposition (which I know will tingle in the ears of many) The knowledge of both, Actual and Eternal remission, was no article of the Jewish Creed:
As also this, God who hath commanded the Light to shine out of Darkenesse, hath shined in our hearts the light of the knowledge of the glory of God in the face of Jesus, 2 Cor. 4.6. with many places more of like nature:
As also this, God who hath commanded the Light to shine out of Darkness, hath shined in our hearts the Light of the knowledge of the glory of God in the face of jesus, 2 Cor. 4.6. with many places more of like nature:
But to spare a labour I betake my selfe unto places more plaine. The first, Gal. 4.1. The heire so long as he is a child differeth nothing from a servant, though he be Lord of all.
But to spare a labour I betake my self unto places more plain. The First, Gal. 4.1. The heir so long as he is a child differeth nothing from a servant, though he be Lord of all.
Who are the heires under age? Even the Iews, untill the fulnesse of time came, that God sent forth his Son, &c. They were the heires under age, that differed not from servants:
Who Are the Heirs under age? Even the Iews, until the fullness of time Come, that God sent forth his Son, etc. They were the Heirs under age, that differed not from Servants:
Now I say, They that had knowledge of actuall and eternall remission, differed from servants: they that differed nothing from servants, had not knowledge of actuall and eternall remission.
Now I say, They that had knowledge of actual and Eternal remission, differed from Servants: they that differed nothing from Servants, had not knowledge of actual and Eternal remission.
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for (besides the authority of interpreters) it is said that the children through feare of death were subject to bondage all their lives long, Heb. 2.15. Had this bondage been outward, and carnall, it would have made Life sweet and Death bitter:
for (beside the Authority of Interpreters) it is said that the children through Fear of death were Subject to bondage all their lives long, Hebrew 2.15. Had this bondage been outward, and carnal, it would have made Life sweet and Death bitter:
I aske in the third place, whether the Iews between Moses and John Baptist, were not under the Law? That they were under the Law, is proved, Gal. 3.23, 24. But if under the Law then under the curse: Gal. 3.10. To this we may adde, Heb. 11.39.
I ask in the third place, whither the Iews between Moses and John Baptist, were not under the Law? That they were under the Law, is proved, Gal. 3.23, 24. But if under the Law then under the curse: Gal. 3.10. To this we may add, Hebrew 11.39.
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In the time of Adam: The seed of the Woman shall break the Serpent's head, Gen. 3.15. To Abraham, in thy seed shall all the nations of the earth be blessed.
In the time of Adam: The seed of the Woman shall break the Serpent's head, Gen. 3.15. To Abraham, in thy seed shall all the Nations of the earth be blessed.
In Daniel's time, 70 weekes are determined upon thy people and upon thy holy City, to finish transgression, to make an end of sins, to make reconciliation for iniquity, to bring in everlasting righteousnes,
In Daniel's time, 70 weeks Are determined upon thy people and upon thy holy city, to finish Transgression, to make an end of Sins, to make reconciliation for iniquity, to bring in everlasting righteousness,
I answer with S. Peter, That not unto themselves, but unto us, they did minister those things, 1 Pet. 1.12. John speakes of the time hard at hand, or present, The Kingdome of God is at hand:
I answer with S. Peter, That not unto themselves, but unto us, they did minister those things, 1 Pet. 1.12. John speaks of the time hard At hand, or present, The Kingdom of God is At hand:
As the Sun in light and glory excelleth the Moon, so do the times of the Gospel excell the Law, in the revelation of the glorious face of the Lord Iesus.
As the Sun in Light and glory excels the Moon, so do the times of the Gospel excel the Law, in the Revelation of the glorious face of the Lord Iesus.
Consider we the place of his abode, John lived in the desert, What have we here, Johannes Eremitarum Princeps? John founder of the order of Heremits? So he hath been stiled long ago.
Consider we the place of his Abided, John lived in the desert, What have we Here, Johannes Hermit Princeps? John founder of the order of Hermits? So he hath been styled long ago.
when Jezabel sweares by her Gods, that she would make him like one of Baals prophets, by to morrow this time? So do we reade of many that in this case imbrace the desert Heb. 11. Thus much for Elias.
when Jezebel swears by her God's, that she would make him like one of Baal's Prophets, by to morrow this time? So do we read of many that in this case embrace the desert Hebrew 11. Thus much for Elias.
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thus say Magdeburgenses, Buter and Zuinglius. And this exposition, is not built uppon bare conjectures; for we reade Iosua 15.61. Sixe Cities in the wildernesse, Betharabah, Middin, Secacah, Nibshan, the City of Salt and Engedi.
thus say Magdeburgenses, butter and Zwingli. And this exposition, is not built upon bore Conjectures; for we read Iosua 15.61. Sixe Cities in the Wilderness, Betharabah, Middin, Secacah, Nibshan, the city of Salt and Engedi.
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A Senate he hath, wise in their own conceits, but so far addicted to superstition, that they have it as a Law, that nothing shall be admitted in Religion, which hath not first been voted by them.
A Senate he hath, wise in their own conceits, but so Far addicted to Superstition, that they have it as a Law, that nothing shall be admitted in Religion, which hath not First been voted by them.
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Let reason judge, if here be not cause enough to stop a Ministers mouth, and to make him say, I will not speake: Yet notwithstanding all this, the Baptist puts on courage, consults not with flesh and bloud,
Let reason judge, if Here be not cause enough to stop a Ministers Mouth, and to make him say, I will not speak: Yet notwithstanding all this, the Baptist puts on courage, consults not with Flesh and blood,
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What doth this teach us, but to put on this Zeale and courage, to preach in season and out of season, not sparing any paines? But thou wilt say, They will not endure sound Doctrine, they will persecute me;
What does this teach us, but to put on this Zeal and courage, to preach in season and out of season, not sparing any pains? But thou wilt say, They will not endure found Doctrine, they will persecute me;
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Thus much of John's Zeale, now follows his Piety, Considered, First, Negatively. Secondly, Affirmatively. First, Negatively, A Conversation without covetousnesse, which appeares from his habitation, the Wildernesse;
Thus much of John's Zeal, now follows his Piety, Considered, First, Negatively. Secondly, Affirmatively. First, Negatively, A Conversation without covetousness, which appears from his habitation, the Wilderness;
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according to the precept, Let your conversation be without covetousnesse, Heb. 13.5. And thou, O man of God fly these things, 1 Tim. 6.11. Let us set before our eyes the holy contempt of earthly things, which we find in the Apostles of our Lord and Saviour!
according to the precept, Let your Conversation be without covetousness, Hebrew 13.5. And thou, Oh man of God fly these things, 1 Tim. 6.11. Let us Set before our eyes the holy contempt of earthly things, which we find in the Apostles of our Lord and Saviour!
Let us leave him, and see that covetousnesse be not crept over into England; looke we into the Church, what meane the heaping up of Ecclesiasticall preferments, pluralities, Simonies, &c. If all these proceed not from the root of covetousnesse, pardon my ignorance, I know not whence they come:
Let us leave him, and see that covetousness be not crept over into England; look we into the Church, what mean the heaping up of Ecclesiastical preferments, pluralities, Simony, etc. If all these proceed not from the root of covetousness, pardon my ignorance, I know not whence they come:
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Anno 1179. Again Richard the costly Arch-bishop of Canterbury complaines to the Pope, that Priests in England held more livings than one, An. 1231. And though it hath beene thought that many livings are a good step to a Bishoprick:
Anno 1179. Again Richard the costly Archbishop of Canterbury complains to the Pope, that Priests in England held more livings than one, Nias 1231. And though it hath been Thought that many livings Are a good step to a Bishopric:
the chief thing objected against him, for holding two Benefices without dispensation, Anno 1233. John Pecham Arch-bishop made a Canon, that no Clergy man within his Province should hold two livings. Anno 1304.
the chief thing objected against him, for holding two Benefices without Dispensation, Anno 1233. John Pecham Archbishop made a Canon, that no Clergy man within his Province should hold two livings. Anno 1304.
from whence proceed frauds, and deceits, if not from covetousnesse? Is it not covetousnesse to love the World more than we love God? Search then your hearts and consider,
from whence proceed frauds, and Deceits, if not from covetousness? Is it not covetousness to love the World more than we love God? Search then your hearts and Consider,
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and that they that hugge the Idoll Mammon in their heart are forward to pull down Idols of glasse and stone. Now follows John's Conversation affirmatively.
and that they that hug the Idol Mammon in their heart Are forward to pull down Idols of glass and stone. Now follows John's Conversation affirmatively.
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Here two things are worthy our consideration. First, his apparell. Secondly, his meat and drink. First, his apparrell, Camels haire and a leather girdle about his loynes:
Here two things Are worthy our consideration. First, his apparel. Secondly, his meat and drink. First, his apparel, Camels hair and a leather girdle about his loins:
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For I beleeve it ordinary for Prophets to weare such garments, Elias is an hairy man, &c. 2. King, 1.8. he that comes in the spirit and power of Elias, comes also in the garments of Elias.
For I believe it ordinary for prophets to wear such garments, Elias is an hairy man, etc. 2. King, 1.8. he that comes in the Spirit and power of Elias, comes also in the garments of Elias.
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Prophets were wont to weare rough gariments, Zach. 13.4. We see then John as neither Velvet nor Silken Priest, this teacheth modesty in apparrell to all, both Ministers and People.
prophets were wont to wear rough gariments, Zach 13.4. We see then John as neither Velvet nor Silken Priest, this Teaches modesty in apparel to all, both Ministers and People.
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What may be the reason why Saint Peter giveth precepts of this kind rather to women than men? Is it not because excesse in this kind is a womanish and childish vice, unbeseeming men professing Christianity? Let us take heed these things prove not a block to our Charity;
What may be the reason why Saint Peter gives Precepts of this kind rather to women than men? Is it not Because excess in this kind is a womanish and childish vice, unbeseeming men professing Christianity? Let us take heed these things prove not a block to our Charity;
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Who would have thought that the true Church of Christ should have been troubled with such a swinish brood? Had I a hundred mouths and as many tongues, I could not expresse the lewdnesse of this generation:
Who would have Thought that the true Church of christ should have been troubled with such a swinish brood? Had I a hundred mouths and as many tongues, I could not express the Lewdness of this generation:
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We reade of John Cremensis Legate Here in England, Anno 1129, When he had disputed at London, for Chastity of Priests (as it was then called) ad ravim & sudorem, was taken the same night in bed with a notable whore.
We read of John Cremona Legate Here in England, Anno 1129, When he had disputed At London, for Chastity of Priests (as it was then called) and ravim & sudorem, was taken the same night in Bed with a notable whore.
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But they have preferred the Traditions of men, before the Commandements of Almighty God. And therefore I shall lesse wonder, if the Lord require it at your hands;
But they have preferred the Traditions of men, before the commandments of Almighty God. And Therefore I shall less wonder, if the Lord require it At your hands;
And I tell you that conformity hath ever sped the worse for their sakes, who breaking the Commandements of God, thinke to make amends with conformity to the Traditions of men.
And I tell you that conformity hath ever sped the Worse for their sakes, who breaking the commandments of God, think to make amends with conformity to the Traditions of men.
Thus have I done with the first part of my Text, the Minister; I come now to the second the People. And here are two things. First, the Persons. Secondly, their reprehension.
Thus have I done with the First part of my Text, the Minister; I come now to the second the People. And Here Are two things. First, the Persons. Secondly, their reprehension.
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The persons ye, What ye? the drunken Rabble? the lewd sons of Beliall? No, who then? Even the zealous people, they that are zealous for the Sabbath day;
The Persons you, What you? the drunken Rabble? the lewd Sons of Belial? No, who then? Even the zealous people, they that Are zealous for the Sabbath day;
Is not here confirmed that which was said before, that Zeale and Devotion without the knowledge of Christ, maketh a man much more than ordinary child of Hell.
Is not Here confirmed that which was said before, that Zeal and Devotion without the knowledge of christ, makes a man much more than ordinary child of Hell.
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1 That which makes me doubt of my Faith, will make me doubt of the sincerity of my work. 2 How is it possible I should judge my work sincere when I cannot see I beleeve, whatsoever is not of Faith is sin. 3 What works are done in Faith, that the same acts may not be done in the spirit of bondage?
1 That which makes me doubt of my Faith, will make me doubt of the sincerity of my work. 2 How is it possible I should judge my work sincere when I cannot see I believe, whatsoever is not of Faith is since. 3 What works Are done in Faith, that the same acts may not be done in the Spirit of bondage?
and mark •t, who so is a profaner of Gods Sabbath shall be rewarded in this lif, with a soule voyde of the true knowledge of God, a conversation voyd of good manners.
and mark •t, who so is a profaner of God's Sabbath shall be rewarded in this life, with a soul void of the true knowledge of God, a Conversation void of good manners.
How zealous is God for his Sabbath that suffers not the breach of one day to go unpunished as 2 Chron. 36 21. The Captivity of Iudah, in Babilon, continues so long till the land had enjoyed her Sabbath;
How zealous is God for his Sabbath that suffers not the breach of one day to go unpunished as 2 Chronicles 36 21. The Captivity of Iudah, in Babylon, continues so long till the land had enjoyed her Sabbath;
and a stranger worth seven Prophets in their own Countrey, and let mee tell you, I am afraid that the multitude coveting alteration of discipline (I do not charge all) is rather swayd by novelty than sound Iudgement.
and a stranger worth seven prophets in their own Country, and let me tell you, I am afraid that the multitude coveting alteration of discipline (I do not charge all) is rather swayed by novelty than found Judgement.
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Like chidren tossed too and fro, with every wind of doctrine, Eph. 4.14. Of one religion to day and another to morrow, like waxe that takes the impression of the last scale, that you bee no clouds without water carried about with every wind, Jude 12 Nor with the Galathians, soon removed, Gal. 1.6.
Like Children tossed too and from, with every wind of Doctrine, Ephesians 4.14. Of one Religion to day and Another to morrow, like wax that Takes the impression of the last scale, that you be no Clouds without water carried about with every wind, U^de 12 Nor with the Galatians, soon removed, Gal. 1.6.
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