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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09449	The arte of prophecying, or, A treatise concerning the sacred and onely true manner and methode of preaching first written in Latine by Master William Perkins ; and now faithfully translated into English (for that it containeth many worthie things fit for the knowledge of men of all degrees) by Thomas Tuke.; Prophetica, sive, De sacra et vnica ratione concionandi tractatus. English	Perkins, William, 1558-1602.; Tuke, Thomas, d. 1657.	1607 (1607)	STC 19735.4; ESTC S4414	56,791	166

Spirituall Gracious grace is of 1. The person to wit holinesse 1. An inward feeling 2. A good conscience 3. The feare of God 4. A loue of the people 2. Of the Ministerie Authoritie Zeale The gesture and action of The voyce The bodie 2. Conceiuing of publique Prayer in which note 1. The matter 2. The forme 3. The parts Meditation Ordering Vttering THE ARTE OF PROPHECYING CHAP. 1. THe Arte or facultie of Prophecying is a sacred doctrine of exercising Prophecie rightly Prophecie or Prophecying is a publique and solemne speech of the Prophet pertaining to the worship of God and to the saluation of our neighbour 1. Cor. 14. 3. But he that prophecieth speaketh vnto men to edification to exhortation and to consolation Verse 24. But if all prophecie and there come in one that beleeueth not or one vnlearned he is rebuked of all men and is iudged of all men Rom. 1. 9. God is my witnes whom I serue or worship 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my spirit in the Gospell of his Sonne CHAP. II. Of the Preaching of the Word THere are two parts of Prophecie Preaching of the Word and Conceiuing of Prayers For in speaking there are onely two duties of the Prophet that is of the Minister of the word to wit Preaching of the word and Praying vnto God in the name of the people Rom. 12. Hauing prophecie let vs prophecie according to the proportion of faith Gen. 20. 7. Deliuer the man his wife againe for he is a Prophet and when he shall pray for thee thou shalt liue For this cause the word Prophecie is giuen also to prayers 1. Chron. 25. 1. The sonnes of Asaph and Heman and Ieduthun who were singers prophecied with Harpes with Uials and with cymbals 1. King 18. 26. The Prophets of Baal called vpon the name of Baal from morning to noone 29. And when mid-day was passed and they had prophecied vntill the offering of the euening sacrifice And euery Prophet is partly the voyce of God to wit in preaching and partlie the voyce of the people in the acte of praying Ier. 15. 19. If thou take away the precious frō the vile thou shalt be as it were My Mouth Nehe. 8. 6. And Hezra blessed the Lord the great God and all the people answered Amen Preaching of the word is Prophecying in the name and roome of Christ whereby men are called to the state of Grace and conserued in it 2. Cor. 5. 19. And hath committed to vs the word of reconciliation 20. Therefore wee are Embassadours for Christ as though God did beseech you by vs we pray you in the name of Christ that ye be reconciled to God 2. Thes. 2. 13. 14. God hath from the beginning elected you to saluation through sanstification of the Spirit and faith embracing the trueth whereunto he called you by our Gospell Rom. 1. 16. The Gospel is the power of God to saluation to euery one that beleeueth Prou. 29. 18. When there is no vision the people are naked Rom. 10. 14. CHAP. III. Of the Word of God THe perfect and equall obiect of Preaching is the Word of God Lok 16. 29. They haue Moses and the Prophets let them heare them Mat. 23. 2. The Scribes and Pharises sit in Moses chaire that is they teach the doctrine of Moses which they doe professe 3. All therefore whatsoeuer they bid you obserue that obserue and doe The Word of God is the wisedome of God concerning the trueth which is according vnto godlinesse descending from aboue Iam. 3. 17. But the wisedome which is from aboue is first pure c. Tit. 1. 1. Paul a Seruant of God according to the acknowledging of the trueth which is according vnto godlines Admirable is the excellencie of the Word which is euident partly by the nature thereof partly by the operation The excellencie of the nature is either the perfection thereof or the eternitie The perfection is either the sufficiencie or the puritie The sufficiencie is that whereby the word of God is so compleat that nothing may be either put to it or taken from it which appertaineth to the proper end thereof Psal. 19. 7. The Law of the Lord is perfect conuerting the soule Deut. 12. 32. Whatsoeuer I commaund you take heede yee doe it thou shalt put nothing thereto nor take ought therefrom Reuel 22. 18. 19. The puritie thereof is whereby it remaineth entire in it selfe voide of deceit and errour Psalm 12. 6. The words of the Lord are pure words as siluer tried in a furnace of earth fined seuen times The eternity of the word is that whereby it abideth inuiolable and cannot passe vntill all that which it commandeth bee fully accomplished Matth. 5. 18. The excellencie of operation is that wherby it is endowed with virtue first to discerne the spirit of man Heb. 4. 12. For the word of God is liuely and mightie in operation and sharper then any two-edged sword and entreth through euen to the deuiding asunder of the soule and spirit and of the ioynts and the marrow aad discerneth the thoughts and intents of the heart Secondly to bind the conscience Iam. 4. 12. There is one Law-giuer who is able to saue and to destroy Esa. 33. 21. The Lord is our Iudge the Lord is our Law-giuer the Lord is our King he will saue vs. To bind the conscience is to constraine it either to accuse vs or to excuse vs of sinne before God The Word is in the holy Scripture The Scripture is the word of God written in a language fit for the Church by men immediately called to be the Clerks or Secretaries of the holy Ghost 2. Pet. 1. 21. For prophecie came not in old time by the will of man but the holy men of God spake as they were carried and mooued by the holy Ghost It is called Canonicall because it is as it were a Canon that is to say a Rule or Line of the Master workman by the helpe whereof the truth is both first to be found out and also afterwards to be examined Gal. 6. 16. And as many as walke according to this Canon or Rule Therefore the supreame and absolute determination and iudgement of the controuersies of the Church ought to be giuen vnto it The Summe of the Scripture is conteined in such a syllogisme or forme of reasoning as this is which followeth The true Messias shall be both God and Man of the seede of Dauid he shall be borne of a Uirgin he shall bring the Gospell forth of his Fathers bosome he shall satisfie the Law he shall offer vp himselfe a sacrifice for the sinnes of the faithfull he shall conquer death by dying and rising againe he shall ascend into heauen and in his due time hee shall returne vnto iudgement But Iesus of Nazaret the Sonne of Mary is such a one He therefore is the true Messias In this syllogisme the Maior is the scope or principall drift in all the writings

will intice that Prophet and stretching out mine hand against him I will destroy him out of the middest of my people 5 Things spoken completiuè as if they were alreadie finished if they be not as yet finished they are to be vnderstood inchoatiuè as being begun and in the way to be fulfilled Gen. 5. 32. And when Noah was fiue hundred yeeres old hee begot Shem Ham and Iapheth that is he began to beget them Genes 11. 26. Terah liued seuentie yeeres when he begat Abram Nahor and Haran 1. King 6. 2. 37. Psal. 119. 8. I will obserue thy statutes do not forsake me It is to be vnderstood of his endeuour to doe so as in Phil. 3. Not as though I had alreadie attained to it or were alreadie perfect but I follow on if that I may comprehend that for whose sake also I am comprehended of Iesus Christ. Vers. 15. Let vs therfore as many as bee perfect be thus minded Luk. 1. 6. And they were both iust in the sight of God walking in all his commandements and ordinances without blame 6 Morall commandements or lawes vnder one sinne by name expressed doe signifie and meane all the sinnes of that kinde their causes occasions and allurements to them and command the contrarie vertues For so Christ expounded morall lawes Matth. 5. 2. to the end of the chapter 1. Ioh. 3. 15. Hee that hateth his brother is a manslayer 7 Threats and promises are to be vnderstood with their conditions Those are to bee conceiued with the condition of faith and repentance and these specially if they bee corporall with the exception of chastisement and the crosse Ezech. 33. 14. When I shall say vnto the wicked Thou shalt die the death if he turne from his sin and do that which is lawfull right 15. he shall surely liue and not die Reuel 21. 8. But the fearfull and vnbeleeuers c. shall haue their portion in the lake which burneth with fire and brimstone which is the second death But in the sixt verse hee annexeth a promise saying I will giue vnto him that is a thirst of the well of the water of life freely Ionah 3. 4. Yet fourtie daies and Nineue shall be subuerted By those things which follow it appeareth that a condition is to be vnderstood Ierem. 18. 19. Like to these there are particular examples Esay 38. 1. of Hezechiah Giue commaundements to thy familie for thou shalt shortly die and shalt not liue The condition of Gods will is to bee vnderstood Gen. 20. 3. The Lord saith to Abimelech because hee had taken Abrahams wife to himselfe Behold thou shalt die for the woman which thou hast taken except vnlesse thou restore her Hence arose y e distinction in the schooles of the Signifying will and the will of Gods Good-pleasure The wil of Good-pleasure is that whereby God doth will something absolutely and simply without any condition as the creation and regiment of the world and the sending of his Sonne The Signifying will is that whereby he willeth somethings for some other thing and with condition and so wee say because that the condition annexed is a signe of the will that God doth so will 8 A superlatiue or exclusiue speech vsed of one person doth not exclude the other persons of the Deity but only creatures and fained gods to which the true God whether in one person or in moe is opposed Ioh. 17. 3. This is life eternall to know thee to be the only true God and Iesus Christ whom thou hast sent He calleth the Father the onely true God that he might oppose him to all false gods Rom. 16. 27. To the onely wise God bee glorie by Iesus Christ. 1. Tim. 1. 17. Ioh. 10. 29. The Father is greater than all not than the rest of the persons but than the creatures Mark 13. 37. The Father alone knoweth the day of iudgement All the outward works of the Trinitie and all attributes are to be vnderstood inclusiuely that is without exception of any of the persons 9 When God is considered absolutely or by himselfe the three persons are comprehended when the word God is conferred or set with a person of the Trinitie it signifieth the Father 2. Cor. 13. 13. The grace of our Lord Iesus Christ and the loue of God and the fellowship of the Holie Ghost be with you all 10 A generall word is taken specially and so on the contraric as All saith August lib. 6. cont Iulian cap. 12. for Many and Many for All are oftentimes vsed in the Scriptures Gen. 33. 11. God hath had mercie on nice therefore I haue all things Iere. 8. 6. All are turned to their owne race that is the greater part Matth. 21. 26. All men counted Iohn as a Prophet that is the most Phil. 2. 21. All seeke their own things and not the things of Christ. Deut. 28. 64. And God shall scatter thee among all people that is many 1. King 12. 18. And all the Israelites stoned him that is all that were present Exod. 9. 6. All the liuing creatures of Aegypt died Ierem. 26. 9. Then was gathered together all the people against Ieremie in the house of the Lord that is all wicked people Matth. 4. 23. Healing euery disease to wit that was offered to him Iohn 14. 13. Whatsoeuer yee shall aske the Father in my name that is whatsoeuer yee shall aske according to his word 1. Cor. 6. 12. All things are lawfull for mee that is all adiaphora things that are indifferent and not simply euill Nothing is put for little or small Ioh. 18. 20. I haue spoken nothing in secret that is little Act. 27. 33. None is vsed for few Ierem. 8. 6. There is none that repenteth of his wickednes that is but a few 1. Cor. 2. 8. Which wisedome none of the Rulers of this world knew that is very few Alwaies is taken for often or long Prou. 13. 10. Amongst the proud there is alwaies contentions that is often Luk. 18. 1. Hee spake vnto them a parable that they ought to pray alway Luk. 24. 53. And they were alwaies in the Temple lauding and praising of God Ioh. 18. 20. I alway taught in the Synagogue and in the Temple Eternall is vsed for a long time agreeing with the matter in hand Gen. 17. 8. All the land of Canaan is giuen vnto Abraham for an euerlasting possession Leuit. 25. 46. Ye shall vse their labours for euer Deut. 15. 17. If thy seruant be thy brother an Hebrew and will not goe from thee then shalt thou take an aule and pierce his care thorough against the doore and he shall be thy seruant for euer in aeternum 1. Chron. 15. 2. God hath chosen the Leuites that they might minister for euer vnto him Esay 34. 6. And beasts shall possesse Idumea and Bozra eternally Dan. 2. 4. O King liue for euer Ierem. 25. 9. I will make Iudea and the regions bordering vpon it an amazement a hissing and a perpetuall

9. 8. Reprooue not a scorner lest hee hate thee Act. 19. 9. But when certaine men were hardned and would not obey speaking euill of the way of the Lord before the multitude he departed from them and separated the Disciples from them II. Some are teachable but yet ignorant To these men the Catechisme must bee deliuered Act. 18. 25. Apollos was catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the way of the Lord. And he spake feruentlie in the spirit taught diligently the things of the Lord knowing only the baptisme of Iohn 26. And hee began to speake boldlie in the Synagogue Whom when Aquila and. Priscilla had heard they tooke him vnto them and expounded vnto him the way of God more perfectly Luk. 1. 4. That thou maist know the trueth of those things whereof thou hast been catechized 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or instructed The catechisme is the doctrine of the foundation of Christian religion brieflie propounded for the helpe of the vnderstanding and memorie in questions and answers made by the liuely voyce The matter therfore of the Catechisme is the foundation of religion The foundation is a certaine summe of the principles of Christianitie Heb. 5. 12. For when as concerning the time ye ought to be teachers yet haue yee neede againe that we teach you the first principles of the word of God A principle is that which doth directly and immediatly serue both for the saluation of men and for the glorie of God which being also denied and ouerturned no saluation can be hoped for There are especiallie sixe principles Repentance Faith Baptismes that is the Sacraments Imposition of hands that is the ministerie of the word by a Synecdoche the resurrection and the last iudgement Heb. 6. 1. 2. 3. The forme of the Catechisme is to handle the elements or grounds plainelie by asking and answering 1. Pet. 3. 21. To the which also the figure that now saueth vs euen baptisme agreeth not the putting away of the filthines of the flesh but the stipulation or interrogation of a good conscience Act. 8. 37. What doth let me to be baptized And Philip said vnto him if thou beleeuest with all thine heart thou maist Then hee answered saying I beleeue that Iesus Christ is the Sonne of God Tertullian de resurrect carnis saith The soule is not purged with washing but with answering And here wee must hold a difference betweene Milke and strong meate which are the same indeede but do differ in the manner and fashion of deliuering Milke is a certaine briefe plaine and generall explication of the principles of the faith as when a man doth teach y t we must beleeue one God and three persons Father Sonne holy Ghost and that we must relie only vpon the grace of God in Christ and that wee ought to beleeue the remission of sinnes and when wee are taught that we ought to repent to obstaine from euill and to doe that which is good Strong meate is a speciall copious luculent and cleere handling of the doctrine of faith as when the condition of man before the fall his fall originall and actuall sinne mans guiltinesse free-will the mysteries of the Trinitie the two natures of Christ the personall vnion the office of Christ the imputation of righteousnes faith grace and the vse of the law are deliuered out of the word of God distinctly and exactly Moreouer milke must bee set before babes that is those that are rude or weak in knowledge strong meat must be giuen to such as are of ripe yeres that is to them that are better instructed 1. Cor. 3. 1. Moreouer brethren I could not speake vnto you as to spirituall but I haue spoken vnto you as to carnall that is to infants in Christ. 2. I haue fed you with milke and not with meate Heb. 5. 13. III. Some haue knowledge but are not as yet humbled In such the foundation of repentance ought to bee stirred vp that is to say a certaine sorrow which is according to God 2. Cor. 7. 8. For though I made you sorrie with a letter I repent not though I did repent for I perceiue that the same Epistle made you sorie though it were but for a season 9. I now reioyce not that yee were sory but that ye sorrowed to repentance for yee sorrowed according to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so that in nothing ye were hurt by vs. 10. For sorrow which is according to God or godly causeth repentance vnto saluation not to bee repented of but worldly sorrow causeth death Sorrow according to God is a griefe for sinne euen because it is sinne To the stirring vp of this affection in the first place a man must vse the ministerie of the Law which may beget contrition of heart or the horrors of conscience which though it bee not a thing wholesome and profitable of it owne nature yet is it a remedie necessarie for the subduing of a sinners stubbernnesse and for the preparing of his minde to become teachable Now that this legall sorrow may be wrought it is fit to vse some choyce parcell of the law which may reprooue some one notable sinne in men that are not as yet humbled For sorrow for and repentance euen of one sinne is for substance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrow for and repentance of all Act. 8. 22. Repent therefore of this thy wickednes and pray God that if it be possible the thought of thine heart may be forgiuen thee Act. 2. 23. Him haue yee taken by the hands of the wicked being deliuered by the determinate counsell and foreknowledge of God and haue crucified and slaine Psalm 32. 5. Yea further if any man being afflicted with the crosse and with outward calamities haue only a worldly sorrow that is if he mourne not for sinne as it is sinne but for the punishment of sinne hee is not by and by to be comforted but first this sorrow is to be turned into that other sorrow which is according to God as is the counsell of Physitians in the like case For if a mans life be in danger by reason of bloud gushing out at his nose they commaund also that bloud bee let out in his arme or in some other place as the case requireth that they might stay the course of the bloud which rusheth out at the nostrils that so they might saue his life who was readie to yeeld vp the ghost Then let the Gospell be preached in the preaching wherof the holy Spirit worketh effectually vnto saluation For whilst he reneweth men that they may begin to will and to worke those things that are pleasing to God he doth truely and properly bring forth in them that sorrow which is according to God and repentance vnto saluation To the hard-harted the Law must bee vrged and the curse of the Law must bee denounced with threatning together with the difficultie of obtaining deliuerance vntill they bee purified in the heart Matth. 3. 7. And when hee saw

of the eyes signifieth sorrow and heauines Luk. 18. 13. But the Publican standing afarre off would not so much as lift vp his eyes vnto heauen but hee smote his breast saying God be mercifull to me a sinner Concerning the gesture other precepts cannot be deliuered only let the ensample of the grauest Ministers in this kind be in stead of a Rule CHAP. XI Of conceiuing of Prayer HItherto hath bin spoken cōcerning Preaching of the word it remaineth now to speake of the conceiuing of praiers which is the second part of Prophecying whereby the Minister is the voyce of the people in calling vpon God Luk. 11. 1. One of his Disciples said vnto him Lord teach vs to pray as Iohn also taught his Disciples 1. Sam. 14. 24. Here are to be considered 1. The matter thereof first the wants and sinnes of the people and then the graces of God and the blessings they stand in neede of 1. Tim. 2. 1. I exhort therefore aboue all things that supplications be made for all men 2. For Kings and those that are in authoritie Tertul. Apolog. saith Wee doe all pray for all Emperours that they may obtaine a long life a quiet raigne a safe familie couragious armies a faithfull Counsell loyall subiects a peaceable world and whatsoeuer things are desired of a man and of Caesar Againe Wee pray for Emperours for their ministers and powers for the state of the time for the quietnes of their affaires and for the delaying of their death The Lords prayer reduceth this matter to sixe heads which are Gods glorie kingdome obedience the preseruation of the life the remission of sinnes and the strengthning of the spirit 2 The forme thereof 1. Let there be one voyce and that the Ministers alone the people being in the meane while silent and shewing their assent at the end by saying Amen Act. 4. 24. Who when they had heard these things they lift vp their voyce with one accord vnto God and said c. Nehem. 8. 6. And Ezra praised the Lord the great God and all the people answered Amen Amen 1. Cor. 14. 16. Else when thou blessest with the spirit how shall he that supplieth the place of the vnlearned say Amen at thy giuing of thankes Iustine in his 2. Apolog. to Antoninus saith When the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 President hath finished his prayers and thankes-giuings all the people that are present crie out with a fauourable approbation saying Amen Athanasius Apolog. ad Constant. Imp. Euseb. lib. 7. cap. 8. Ierome Prooem 2. in Gal. 2. Let the voyce bee vnderstood 1. Cor. 14. 15. I will pray with the spirit I will pray also with the vnderstanding I will sing with the spirit I will sing with the vnderstanding also 3. Let the voice be continued not iagged and abrupt that idle repetitions may be auoided 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 6. 7. 4. The parts which are three Consideration Ordering and Vttering of it Consideration is that whereby fit matter for the framing of prayers is diligently searched for Ordering is that whereby the matter being found out is disposed in the mind in a certaine order Prolation or vttring of it is that whereby it is orderly pronounced in publike to the edifying of the people Trin-vni Deo Gloria THE ORDER AND SVMME of the sacred and only methode of Preaching 1. To read the Text distinctly out of the Canonicall Scriptures 2. To giue the sense and vnderstanding of it being read by the Scripture it selfe 3. To collect a few and profitable points of doctrine out of the naturall sense 4. To applie if he haue the gift the doctrines rightly collected to the life and manners of men in a simple and plaine speech The Summe of the Summe Preach one Christ by Christ to the praise of Christ. The Writers which lent their helpe to the framing of this Arte of Prophecying are Augustine Hemingius Hyperius Erasmus Illyricus Wigandus Iacobus Matthias Theodorus Beza Franciscus Iunius Soli Deo gloria 1 2 3 4 Exo. 10. 21. Psa. 147. 19 Exo. 13. 22 * or when * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or the word of God is the whole and onely matter about which preaching is exercised it is the field in which the Preacher must containe himselfe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * The Maior or Proposition * The Minor or Assumption * The conclusion * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Eeclesiastes * The booke of Canticles * Or husband and spouse * That is the Prophets 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Probatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3500. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Opening of the text * Of sound iu de ement or sound iudicious and consonant to Gods word * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * occulta * quia * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * irata * Vexillum * loafe * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Signi Beneplaciti * Vbique passim * Non. * That is when one or moe words are wanting * VVhen some words abound * It is when vvords signifie more then shew for or seem * Coiunctio * They inlarge the sense * It is when the contrarie to that which was spoken is meant it is used in slouting sometimes * That is the second foureteenth generation mentioned in Mat. 1. 17 in vvhich place three fourteeene generations are set down * De iure according to law or equitie * That is as fully finished or as but in the finishing Vltimi ann● * To vnderstand this reade Deut. 25. 5. These Aduerbs and Coniunctions I doe of purpose not translate as being fittest in Latin * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Rom. 15. 4 * Or general * Or specials and particulars of that kind or generall * Aduerb any thing out of any thing quidlibetè quolibet * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath created * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be hath possessed * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Euangelicè * Indefinenter * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Or though but. * Godly * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Sopitam fidem Isa. 1. 1 2 3 4. * i. If it be limited and meant to them * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Improouing confuting * Or gouernment of the familie oiconomia * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Memoriter * Non verba sed virtutem * In verse