A09472:13
The true gain more in worth then all the goods in the worldThe true gaine more in worth then all the goods in the world
The true gain more in worth then all the goods in the world.The true gaine more in worth then all the goods in the world.
Cambridge: printed by John Legat, 1601Cambridge: printed by Iohn Legat, 1601
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
THE scope of these words, is this. In the second ver. Paul admonisheth the Philippians to take heed of certain counterfeit. Apostles which joined Christ and circumcision in the cause of their salvation: and put confidence in the flesh, that is, in the outward works of the ceremonial & moral law. And that his Admonition might take the better place, he useth two reasons. ⟨p. 2⟩The first propounded in the 3. v. is this; True circumcision is to worship God in spirit, to rejoice in Christ, and not to put any confidence in the flesh. The second reason is framed thus. If any man might put confidence in outward things, then I much more: but not I: therefore no man. The proposition or first part of the reason is propounded in the 4. v. and confirmed in the fifth and sixth. The second part, or, assumption [but I do not put confidence in outward things] is confirmed in the 7. and eight verses, thus: All things are loss to me in respect of Christ: therefore I put no confidence in any thing out of Christ. And this is the very drift of the former words.
THE scope of these words, is this. In the second ver. Paul admonisheth the Philippians to take heed of certaine counterfeit. Apostles which ioyned Christ and circumcision in the cause of their saluation: and put confidence in the flesh, that is, in the outward works of the ceremoniall & morall law. And that his Admonition might take the better place, he vseth two reasons. ⟨p. 2⟩The first propounded in the 3. v. is this; True circumcision is to worship God in spirit, to reioyce in Christ, and not to put any confidence in the flesh. The second reason is framed thus. If any man might put confidēce in outward things, then I much more: but not I: therefore no man. The proposition or first part of the reason is propounded in the 4. v. and confirmed in the fift and sixt. The second part, or, assumption [but I doe not put confidence in outward things] is confirmed in the 7. and eight verses, thus: All things are losse to me in respect of Christ: therefore I put no confidence in any thing out of Christ. And this is the very drift of the former wordes.