I Will not begin my Sermon, as commonly Printers do their Books with some flourish or gaudy pictures on the first leaf, but fall immediately upon that special matter which is contained in my Text, & that cannot be handled rightly, unless I take in the former words, The beginning of the Gospel of Jesus Christ the Son of God: for in the whole contexture of these words, you have a proposition to be confirmed, and the argument confirming it: I call it a proposition, and ⟨p. 2⟩not a Title or preface, such as that is, the Revelation of John, and in doing thus I borrow gold of the Egyptian, (I mean) fetch my interpretation from a Popish Commentator, who had much learning, and more malice; and that this is more probable, consider the use of the word [Greek or Hebrew]. Gospel, which signifieth in the Scripture 1sometimes any joyful matter that is published, sometimes in particular, the Doctrine of Christ; and lastly, for the preaching of this, which is the frequent use of the Word; and as for the sense of taking [Greek or Hebrew], for the Book and History of Christ, that is not a Bible-sense, but an Ecclesiastical; even as Evangelist in the Scripture doth not signify one that made the History of Christ, as we call the sour Evangelists; but one, who accompanied the Apostles in preaching the Gospel: so that Gospel is here as much as preaching; and when it followeth, the Gospel of Jesus Christ, Jesus Christ is not the matter, but the author, so that the sense is, The beginning of Christs preaching was as it was foretold by the Prophets. This being explained, you have first the manner of proving, which is by testimony, and although that be the weakest argument in humane things, yet it is the strongest in divine; and secondly, there is the matter or proof it self: and in the clearing of all this, we might enter into two disputes; 1. In vindicating the Author from perverting the meaning and scope of Isaiah, as the Jews would persuade us; 2. In answering the doubts about the diverse readings, whether it should be the Prophets, or in Isaiah only, which Beza contends for as the true reading, and this is made so great a difficulty by Jerome, that he saith he will crave pardon for his ignorance, as if the knot could not be untied; but should I handle these at large, you would say I gave a stone or serpent of controversies, when you asked for the bread of nourishment;
I Will not begin my Sermon, as commonly Printers doe their Books with some flourish or gaudy pictures on the first leafe, but fall immediately upon that speciall matter which is contained in my Text, & that cannot be handled rightly, unlesse I take in the former words, The beginning of the Gospel of Iesus Christ the Sonne of God: for in the whole contexture of these words, you have a proposition to be confirmed, and the argument confirming it: I call it a proposition, and ⟨p. 2⟩not a Title or preface, such as that is, the Revelation of Iohn, and in doing thus I borrow gold of the Egyptian, (I mean) fetch my interpretation from a Popish Commentator, who had much learning, and more malice; and that this is more probable, consider the use of the word 〈non-Latin alphabet〉. Gospel, which signifieth in the Scripture 1sometimes any joyfull matter that is published, sometimes in particular, the Doctrine of Christ; and lastly, for the preaching of this, which is the frequent use of the Word; and as for the sense of taking 〈non-Latin alphabet〉, for the Booke and History of Christ, that is not a Bible-sense, but an Ecclesiasticall; even as Evangelist in the Scripture doth not signifie one that made the History of Christ, as wee call the soure Evangelists; but one, who accompanied the Apostles in preaching the Gospel: so that Gospel is here as much as preaching; and when it followeth, the Gospel of Iesus Christ, Iesus Christ is not the matter, but the author, so that the sense is, The beginning of Christs preaching was as it was foretold by the Prophets. This being explained, you have first the manner of proving, which is by testimony, and although that be the weakest argument in humane things, yet it is the strongest in divine; and secondly, there is the matter or proofe it selfe: and in the clearing of all this, we might enter into two disputes; 1. In vindicating the Author from perverting the meaning and scope of Esay, as the Iewes would perswade us; 2. In answering the doubts about the diverse readings, whether it should be the Prophets, or in Esay onely, which Beza contends for as the true reading, and this is made so great a difficulty by Ierome, that he saith he will crave pardon for his ignorance, as if the knot could not be untyed; but should I handle these at large, you would say I gave a stone or serpent of controversies, when you askt for the bread of nourishment;
- 1Maldonat, who hath it from others.
