Heauen opened VVherein the counsaile of God concerning mans saluation is yet more cleerely manifested, so that they that haue eyes may come and se the Christian possessed and crowned in his heauenly kingdome: which is the greatest and last benefit we haue by Christ Iesus our Lord. Come and see. First, written, and now newly amended and enlarged, by Mr. William Cowper, minister of Gods word.

Verse 3.

For that that was impossible to the Law, in as much as it was weake, because of the flesh, God send∣ing his owne Sonne, in the similitude of sinfull ••••••sh, and that for sinne, condemned sinne in the flesh.

THE Apostle hauing set downe in the first* 1.1 Verse a Proposition of Comfort, belonging to them who are in Christ, and confirmed it in the second, he proceedeth now to the explication of the Confirmation: declaring how it is that Christ hath freed vs from the law of sinne; and first, he shewes how Christ hath freed vs from the condemning power of sinne, in this verse: namely, that he taking vpon him our nature, and therewithall the burden of our sinnes, hath condemned sin* 1.2 in his blessed body, and so disanulled it, that it hath no po∣wer to condemne vs. And this benefit he amplifies, shew∣ing that by no other meanes we could obtaine it: for where without Christ there is but one way for men to come to life; namely, the obseruance of the law, he lets vs see it was impossible for the law to saue vs: and least it should seeme that he blamed the law, he subioynes, that this impotencie of the Law to saue vs, proceedes from our selues, because that wee through fleshly corruption which is in vs cannot fulfill that righteousnesse which the law requires.

This impotencie of the Law appeareth by these two* 1.3 things: first, it craued that of vs which we had not to giue, namely, perfect obedience vnto all the Lords commande∣ments, and that vnder paine of death: which albeit most* 1.4 iustly it be required of vs, considering that by creation we receiued from God a nature so holy, that it was able to doe the law, yet now by reason of the deprauation of our na∣ture, drawne on by ourselues, it is impossible that wee can* 1.5 performe it. Secondly, the law could not giue that vnto vs whereof we stoode in neede, namely, that the infinite debt

of transgressions, which wee had contracted should be for∣giuen vnto vs: this I say the law could not doe, for the law commands obedience, but promises not pardon of disobe∣dience; yea, rather it bindes the curse of God vpon vs for it. And againe, we stood in neede of a supernaturall grace to reforme deformed nature, and this also the law could not doe, it being a doctrine that shewes vs the way to life, but ministers not grace vnto vs to walke therein; but all these which the law could not doe, Iesus Christ by whom com∣meth grace and life, hath done vnto vs.

Where first we haue to marke the pittifull estate of those* 1.6 who seeke life in the obseruance of the law, which here the Apostle saith is impossible for the law to giue: they seeke life where they shall neuer finde it. The Apostle in another place calles the law the ministerie of death and condemna∣tion; and that because it instantly bindes men vnder death for euery transgression of her commandements, so that he who hath eyes to see what an vniuersall rebellion of na∣ture there is in man vnregenerate to Gods holy law; yea, what imperfections and discordance with the law are rema∣nent in them who are renued by grace, may easily espie the blinde presumption of those that seeke their liues in the ministrie of death. Yet so vniuersall is this error, that it hath* 1.7 ouergone the whole posterity of Adam, nature teaching all men who are not illumina••ed by Christ, to seeke saluation in their owne deedes, that is, to stand to the couenant of works. But the supernaturall doctrine of the Euangelist teaches vs to transcend nature, to goe out of our selues, and to seeke saluation in the Lord Iesus, and so to vse the law, not that we seek life by fulfilling it, which here is impossible, but as a schoole-master to leade vs vnto Christ, in whom we haue remission of our sinnes, sanctification of our nature, acceptation of our imperfect obedience; benefits which the law could neuer aford vnto vs.

Inasmuch as it was weake because of the flesh.] The Apo∣stle doth in such sort ascribe to the law an impotencie to

saue vs that hee blames not the Law, but the corruption of* 1.8 our fleshly nature, being not able to fulfill that righteous∣nesse which the law requireth: yea as the Apostle hath taught vs before, so farre is our nature peruerted by our A∣postasie from God, that we are not onely vnable to doe that which the good and holy law of God requires, but also we become worse by the law: for by the commaundements of the law, sin reuiues in our nature, and takes occasion by the law to become more sinfull, and so like a desperate disease it conuerts that medicine which is ministred to cure it into a nourishment and confirmation of the sicknesse it selfe. It is* 1.9 the nature of contraries, that euery of them intends the selfe to expell another; whereof it comes that there is grea∣test cold in the bosome of the earth, euen then when the Sunne with greatest vehemencie shines on it to califie and heat it: euen so our corrupted nature doth neuer shew it selfe more rebellious and stubborne, than when the law of God beginnes to rectifie it. As an vnruly and vntamed horse, the more he is spurred foreward the faster he runnes backward: so the peruerse nature of man, nititur semper in vetitum, is so farre from being reformed by the law, that by the contrary, sinne that was dead without the law, is reuiued by the law, and takes occasion to worke in vs all manner of concupiscence. The Apostle is not ashamed to confesse that he found this in his owne person; Augustine also examining* 1.10 his former sinful life, doth hereby aggrauate his corruption, that in his young yeeres hee was accustomed to steale his neighbours fruit, not so much for loue of the fruit, for he had better at home, as for sinfull delight he had to goe with his companions to commit euill: so that where the law should haue restrained his sinfull nature, it was so much the more prouoked to sinne by the law. Let therefore the Semipelagians of our time say to the contrary what they wil, let them magnifie the arme of flesh, to diminish the praise of the grace of God, and dreame that mans nature vnrege∣nerate can bring forth merits of congruitie or workes of

preparation, yet doth the Lord herein greatly abase man, when he telleth him, that not onely he cannot doe that which the law requireth, but that also the more he is commaunded the more he repines, vntill Grace reforme him.

God sending his owne Sonne.] The Apostle proceeds and* 1.11 let vs see how the Lord by Christ hath wrought that sal∣uation which the law could not. Wherein first it is to be marked, that the Apostle saith not, we sought from the Lord a Sauiour, but that the Lord sent him vnto vs vnre∣quired. Surely neither man nor Angell could haue euer thought of such a way of Saluation, the Lord hath found it out himselfe in his incomprehensible wisedome: a way so to saue man, that the glory both of his mercie and iustice shall be saued also. Most properly therefore is he called, Pater non iudiciorum, sed misericordiarum, Father not of iudgements, but of mercies, for both the purpose, and the* 1.12 meanes of our saluation are from himselfe, he hath found causes without him, moouing to execute his iustice, he hath beene prouoked thereunto by the disobedience of apostate Angels, and men; but a cause mouing him to shew mercie is within himselfe, this praise is due to God, it is the grea∣test glory that can be giuen vnto him. Abhominable there∣fore is that errour of fore-seene merites by which the aduer∣saries doe what they can to obscure the praise of the bright shining glory of Gods mercie.

His owne Sonne.] Iesus Christ is called Gods owne* 1.13 Sonne, to distinguish him from all others who are his sonnes by adoption, onely Christ is the Sonne of God by nature, by that diuine inutterable generation, whereof, Esay saith Who can expresse it? Thus is hee Gods owne sonne, that is,* 1.14 coeternall and coessentiall, begotten of the Father before all time, by the full communication of his whole essence vn∣to him in a manner that▪ cannot be expressed. And in the fulnesse of time he became man, God being manifested in the flesh, and in regard of his humane nature, which was

conceiued of the holy Ghost, and vnited in a personall vni∣on with his diuine, he stands in the title of Gods owne sonne, after so singular a manner, that he admits no com∣panion.

The last of these two, the Apostle makes the first point* 1.15 of the misterie of Godlinesse. God manifested in the flesh, where∣in he bridles our curiositie, for if his manifestation in the flesh, that is, his incarnation be a mysterie, that goes beyond our vnderstanding, what shall we say of his diuine genera∣tion? a mysterie to be indeed adored, not to be enquired, an article proposed to be belieued, not to be disputed. The Arrians seeking to search out this vnsearchable mysterie with naturall reason, by infinite degrees more foolish then if they had presumed to number the starres of heauen, or measure with their fist all the waters in the Sea, they stum∣bled* 1.16 and fell, being neuer able to comprehend, how the son that was begotten should be coeternall and coessentiall to the Father who begot him: therefore the worthy Fathers of the primitiue Church to represse the presumption of these arrogant spirits, drew them down from the dangerous speculation of these high mysteries farre aboue their capa∣citie, to consideration of things which are in nature. Si in Creatura genitum inueniri potest, coaeuum genitori, an non ae∣quum* 1.17 est concedas posse ista in creatore coaeterna inueniri? if in things created, that which is begotten may be found equall in time to that which begat it, why should it be denyed that in the Creator, the begetter, and begotten are equall in eter∣nitie? When a candle (saith Augustine) is first lighted, at once there are two things, the fire & the splendor, or light: if it be enquired whether the fire come from the light, or the light from the fire, all men will agree that the splendor or light comes from the fire: but if againe it be demanded which of them is first or last in time, it cannot be determi∣ned. But wherefore shall we vse these similitudes? as the Creator is aboue the creature, so is that mysterie aboue all the secrets of nature; no similitude can be found in nature

so much as shadow that most high and supernaturall myste∣rie: yet is the endeuor of these godly fathers commendable, who haue laboured to bring downe men to the exercising of their wits in things which are below, like vnto them∣selues, leauing curious inquisition of higher secrets, which as I haue said, are to be receiued with faith, reuerenced with* 1.18 silence, not searched out by curiositie. O man, be not high minded but feare.* 1.19

In the similitude of sinnefull flesh.] We must not so vnder∣stand these words, as if Iesus had onely the similitude of a naturall bodie; no he was very man, made of the seed of Dauid, he hath taken our flesh indeed, yet was he not a sinfull man, but separated from sinners. A holy One, from the first moment of his conception, conceiued of the holy Ghost. A stone cut out of the mountaine without hands. The* 1.20 Flower of the field, that groweth without mans labour or in∣dustry.* 1.21 The second Adam, very man as was the first, but not begotten of man. So then the word (similitude) is not to be ioyned with the word (Flesh) but with the word (sinfull.) He tooke on mans nature without sin, yet subiect to those infirmities, mortalitie and death, which sin brought vpon vs, he appeared like a sinfull man, being indeed with∣out sinne; in the shape of a Seruant, content to be made in∣feriour not onely to Angels, but to men of the vilest sort; sold for thirtie pieces of siluer; not so worthie to liue as Bar∣rabas; ranked with Theeues on the Crosse, and reputed as a Worme of the earth: thus being voyde of all sinne, yet was hee handled as a sinner and most wicked male∣factor.

Wherein we are to consider so farre as we may, though* 1.22 we cannot comprehend it, that wonderfull loue which the Lord hath shewed vs in this worke of our saluation, how deere and precious our life hath beene in his eyes, perceiue by the greatnesse of that price which he hath giuen for vs, for who will giue much for that whereof hee esteemes but little? it was not with gold nor siluer nor any corruptible

thing, that the Lord hath redeemed vs, but with the preci∣ous blood of his owne Son Iesus, as of a Lambe vnblemi∣shed and vnspotted. If Dauid considering the goodnesse of God towards man in the work of creation, fell out into this admiration, O Lord what is man that thou art mindfull of him,* 1.23 or the Son of man that thou doest visite him? how much more haue we cause so to cry out, considering the riches of God, his wonderfull mercies shewed vs in the worke of redemp∣tion. It was a great kindnesse which Abraham shewed to Lot, when he hazarded his owne life and the liues of his familie to recouer Lot out of the hands of Chedarlaomer, but not comparable to that kindnesse which our kinsman, the Lord Iesus, hath shewed vnto vs, who hath giuen his life to deliuer vs out of the hand of our enemies. The Lord shed abroad in our hearts more and more abundantly the sence of that loue, that we may endeauour to be thankfull for it, by this threefold dutie, first of thanksgiuing: secondly, of seruice: thirdly, of loue toward those who are beloued of him.

As for the first, our life should be a continuall thanks∣giuing,* 1.24 and worshipping before him, who hath loued vs, and washed vs from our sinnes in his blood. When the chil∣dren of Israell had passed the red sea, suppose they had a vast wildernesse betweene them and Canaan, yet they prai∣sed* 1.25 God with a song of thanksgiuing, and the Lord appoin∣ted an yeerely remembrance of that benefit. If smaller mer∣cies are to be remembred with thanksgiuing, what shall we thinke of the greater?

As for the second, which is seruice: Zacharie teacheth* 1.26 vs that for this end God hath deliuered vs from all our eni∣mies, that all our dayes we should serue him in righteous∣nesse* 1.27 and holinesse: the reason why the Israelites bound* 1.28 themselues to giue subiection and obedience to Dauid, was that he had deliuered them from the hand of the Philistins, the same reason Ezra vsed to the Iewes returned from cap∣tiuitie, to make them obedient to the Lord, Seeing thou O* 1.29

Lord hath giuen vs such deliuerances, shall we returne any more to breake thy Commaundements? but much more should it binde vs to doe seruice to our Lord Iesus: seeing hee hath made vs free by his blood, shall we againe make our selues the seruants of sinne? The Lord neuer shewed a greater* 1.30 mercie on man, then this, that he gaue his sonne Iesus Christ vnto the death for vs, and there can be no higher contempt done to God by man, then if after so great a loue shewed vs, wee shall still refuse to be his seruants: much will be required of him, to whom much is giuen, those Gentiles to whom the Lord reuealed himselfe in goodnesse onely as their Creator, because they did not glorifie him, the Apostle saith that the wrath of God was reuealed from heauen vpon them, and what wrath then maist thou looke for, to whom the Lord hath manifested himselfe in mercy also, as thy Redeemer in Christ, and yet thou will not glori∣fie him? thou receiuest not him whom thy Father hath sent vnto thee, neyther wilt thou liue vnto him that gaue himselfe to dye for thee, but by thy wicked life thou cruci∣fiest againe the Sonne of God, and treadest vnder thy feet the blood of the new couenant: certainely Sodome and Gomorrha shall be in an easier estate in the day of iudge∣ment, then the wicked of this generation. For in this last age the Lord hath spoken to vs by his Son, he hath none greater to send after him: those labourers of the vineyard that slew the Seruants of the great King, were not for that instantly punished, but when the Sonne came, and they had murthered him also, then was their iudgement no lon∣ger delayed. It was not written for the Iewes onely in whom it was first accomplished, but for vs also, to whom the Fa∣ther in this last age hath sent his owne Sonne, and by whom hee hath spoken vnto vs from himselfe, if we despise him there remaines no more but a violent looking for of iudgement.

The third dutie is, that for Christs sake we loue vnfai∣nedly* 1.31 those whom hee hath recommended vnto vs: our

goodnesse cannot extend vnto the Lord, neither haue wee him walking with vs vpon earth, that we may minister vn∣to him, may wash his feete, and annoint his blessed bodie with precious oyntments, therefore should our delight be vpon those his excellent ones that are vpon earth. When Io∣nathan was dead, Dauid for Ionathans sake shewed kind∣nesse to Mephibosheth: our Ionathan is not dead, hee liues, and raignes in heauen, yet can we not declare our kindnesse to himselfe, let vs seeke some Mephibosheth, some of Christs little weake and impotent children, of whom he hath said, what ye doe to one of these little ones for my sake, is done to me: and let vs shew kindnesse vnto them, for the great loue which the Lord Iesus hath shewed vnto vs.

And that for sinne] These words containe the end of* 1.32 Christs manifestation in the flesh, which is, that in our na∣ture he might beare the punishment of our sinnes, satisfie the iustice of God, and so abolish sinne. Sanit Iohn makes this cleare, when he saith, that he appeared to destroy the workes of the diuell, that is, sinne: for sinne being remooued there is nothing in man, but the workmanship of God. By this it is euident how highly they offend God, who abuse the death of Christ, to nourish themselues in their sinne, being the bolder to commit sinne, because Christ dyed for them: surely this is to turne the grace of God into wanton∣nesse. The Lord came to abolish sinne, not to nourish it,* 1.33 Christ once suffered, the iust for the vniust (not that we should still abide vniust) but that he might bring vs to God. Thou therefore who continuest vniust, mayst say, as thou hast heard, that there is a Sauiour come into the world, but can not say in truth, that there is a Sauiour come to thee. For where Christ comes, he worketh that worke for which hee came, namely, he destroyes the worke of the diuell, that is, he enfeebles, and abolishes at the last the power of sinne.

Condemned sinne.] Sin by a metaphor is said to be con∣demned,* 1.34 for as thy who are condemned are depriued of all the liberty, power, and priuiledges they had before, and haue

no more any place to appeare in iudgement, so hath the Lord Iesus disanulled sinne that it hath now no power to commaund and condemne vs: hee hath spoyled principali∣ties and powers, and triumphed ouer them in the Crosse,* 1.35 and hath nayled vnto it the obligation of ordinances which was against vs, and so sustulit illam quasi authoritatem pec∣cati,* 1.36 qua homines detinebat in inferno, hath taken away that power and authoritie of sinne, whereby it detained men vnder damnation. This hath he done most lawfully, and in iudgement, as we shall heare, bearing our sinnes in his blessed bodie on the Crosse, he hath suffered that pu∣nishment which the law required to be inflicted on man for sinne, and that in the flesh, that is, in the same nature of man which had offended.

For, this word of Condemnation imports a iust, and lawful* 1.37 proceeding of a Iudge in iudgement: which that we may the better vnderstand, let vs consider that there are two ge∣nerall and head iustice Courts, which the Lord hath set vn∣to men, the one is holden already, the other is to be hol∣den:* 1.38 in the first the sinnes of all the elect are lawfully con∣demned, that themselues may be absolued; in the second the persons of all the reprobate shall be iustly condemned. In the first by the ordinance of God the Father, our sinnes were laid vpon the backe of Iesus Christ, and a law imposed to him which was neuer giuen to any other, neither An∣gell or man, to wit, the law of a Mediator, that he should make vp peace betweene God and man; loue God in such sort, that he should by suffering preserue the glory of his Fathers iustice, and yet make manifest the glory of his mer∣cy; that he should loue his brethren in such sort, that hee should take the burden of their transgressions vpon him, which as by the Father it was enioyned vnto him, so did he willingly vndertake it. And therefore hauing our sinnes imputed vnto him, he presented himselfe for vs vpon the Crosse as vpon a pannell before the Iudge, to vnder-lye the law, which craued that our sinnes should be punished to the

death. The decree according to the law is executed, death, yea an accursed death, as the punishment of sinne, is laide vpon Christ: whereupon there followes of equitie an abso∣lution of all those for whom the Lord Iesus suffered as Cau∣tioner, their sinne is condemned and made of no force to condemne them hereafter. The other generall iustice court* 1.39 will be holden in the last day, wherein all flesh must appeare before the Lord, as their superiour: and in that supreame and last Court of iustice shall be condemned the persons of all those whose sinnes were not condemned before in Christ Iesus, onely therefore blessed are they who are in Christ: He that heares my words, and belieues in him that sent me, hath* 1.40 euerlasting life, and shall not come into condemnation, but hath passed from death to life.

And lastly, we may obserue here what a powerfull Saui∣our* 1.41 wee haue, when to the iudgement of man hee was wea∣kest, then did hee the greatest worke that euer was done in the world: hee was powerfull in working of miracles in his life, but more powerfull in his death; for then he dar••ened the Sunne; he shooke the earth; hee made the rockes to cleaue; he rent the vale of the temple a sunder; and caused the dead to rise: Mortuum Caesarem quis metu••t? sed morte* 1.42 Christi quid efficacius, if Caesar be once dead who will feare? Christ euen when he is dead, is terrible to his enemies: no∣thing can be more effectuall then his death. By it he did a greater worke than was the creation of the world; by it he brought in new heauens; and a new earth; by suffering death he destroyed him who had the power of death; when hee was condemned of man, he condemned sinne that it should not condemne man: passus est vt infirmus, operatus vt fortis,* 1.43 he suffered as a weake man, but wrought as a strong one. ••icut serpens mortum, &c. As that Serpent without life (erected by Moses in the wildernesse) ouercame the liuing Serpents that stung Israell: so the Lord Iesus by suffering death hath slaine that serpent that liuing in vs had stung vs* 1.44 vnto death. Hic vides mortem morte peremptam maledictum

maledicto extinctum, & per quae Diabolus iam antea valebat, per ea ipsa tyrannidem ipsius esse destructam: here thou seest (saith Chrisostome) death slaine by death, and the tyrannie of Sathan destroyed by those same meanes, by which be∣fore most of all he preuailed.

O wonderfull worke! surely the weakenesse of God is* 1.45 stronger then man: he is that strong One indeed, stronger then Sampson. When the Philistines thought they had him sure within the ports of Azzah, he arose at midnight, and tooke the doores of the gates of the Cittie, and the two posts, and carried them away with the bars thereof on his shoulders vp to the top of the mountaine, which is before* 1.46 Hebron; but our mighty Conquerour and deliuerer, the Lord Iesus, hath in a more excellent manner magnified his power: for being closed in the graue, clasped in the bands of death, and a stone rolled to the mouth of the graue, the Sepulcher sealed, and guarded with souldiers, he rose againe the third day before the rising of the Sunne; he carried like a victor the bars and posts of death away, as vpon his shoul∣ders; and vpon the mount of Oliues he ascended on high leading captiuitie captiue.

Like as therefore wee receiued before great comfort* 1.47 through the consideration of Christs incomprehensible loue toward vs, so is it now confirmed by the meditation of his power. Let Sathan boast like Rabsache, that the Lord* 1.48 is not able to deliuer Ierusalem out of his hands, hee is but a blasphemous Lyar, the Lord will rebuke him, and will shortly tread Sathan vnder our feete: it is the curse of the wicked, he shall be oppressed, and there shall be none to deliuer* 1.49 him, but blessed be the Lord who hath prouided a strong deliuerer for vs, who certainly shall set vs free from our enemies, and destroy all the oppressours of our soules.* 1.50 Glory therefore be vnto him for euer.

Notes

• * 1.1

  3 Explication of the confirma∣tion. Here followes an explication of the confir∣mation of his generall pro∣position.
• * 1.2

  1 He shewes how we are freed from the con∣demning po∣wer of sinne. The law could not saue vs.
• * 1.3

  Impotencie of the law to saue vs appeares in two things.
• * 1.4

  1 It craues that which now our nature can∣not giue.
• * 1.5

  2 It giues not that which our estate now cra∣ueth.
• * 1.6

  Miserable blinde are they who seeke li••e in perfect ob∣seruance of the Law.
• * 1.7

  Yet such are all the children of Adam by na∣ture.
• * 1.8

  The impoten∣cie of the law comes not of the law which is good, but of our owne cor∣rupted nature.
• * 1.9

  Our nature be∣comes worse by the law.
• * 1.10

  Aug. lib. 2. confess. cap. 4.
• * 1.11

  How Christ hath done that which the law could not.
• * 1.12

  Why God is called father of mercie not of iudgements.
• * 1.13

  How Christ is Gods own son.
• * 1.14

  Esay.
• * 1.15

  Christs diuine generation a great mysterie. 1. Tim. 3. 16.
• * 1.16

  Mans curiosity restrained from searching it.
• * 1.17

  August.
• * 1.18

  Rom 11. 20.
• * 1.19

  Christ came like a sinfull man, but with∣out sinne.
• * 1.20

  Dan. 2. 45. Cant.
• * 1.21

  1. Cor. 15.
• * 1.22

  How deerely the Lord loued vs, perceiue by the price he hath giuen for our ransome.
• * 1.23

  Psalm. 8.
• * 1.24

  Our thankful∣nes againe should be te∣stified by this threefold du∣tie.
• * 1.25

  1 Continuall thanksgiuing.
• * 1.26

  2 Seruice.
• * 1.27

  Luke. 1. 74.
• * 1.28

  2. Sam. 19. 9.
• * 1.29

  Ezra. 9. 13.
• * 1.30

  Professors conuinced that serue him not.
• * 1.31

  Loue to those whom he hath bidden loue for his sake.
• * 1.32

  Christ came▪ to destroy sin, cursed are they who nourish it.
• * 1.33

  1. Pet. 3. 18.
• * 1.34

  How Christ hath condem∣ned sinne.
• * 1.35

  Colos. 2. 24.
• * 1.36

  Ambrose in hunc locum
• * 1.37

  Two head or chiefe iustice Courts holden by God.
• * 1.38

  1 In the first the sinnes of all Gods elect are condemned.
• * 1.39

  2 In the second the persons of all the wicked shall be con∣demned.
• * 1.40

  Ioh. 5. 24.
• * 1.41

  Christ did greatest works when to mans iudgement he was weakest.
• * 1.42

  Cyp. de dupli∣ci m••rtirio.
• * 1.43

  August. de temp. ser. 7. Macar. hom. 11.
• * 1.44

  Chris. hom. 2. in Math.
• * 1.45

  Christ a po∣werfull Saui∣our, stronger then Sampson, yea, stronger then that strong one.
• * 1.46

  Iudg. 16. 1.
• * 1.47

  Christs power yeelds vs great comfort.
• * 1.48

  2. Reg. 18. 35.
• * 1.49

  Deut. 28. 29.
• * 1.50

  Psal. 143. 12.