Beschouwinge van Zion (Contemplation of Zion)

by Jodocus van Lodenstein, 1674 · Dutch → English

Grade: C 4,138 paragraph pairs

Source OCR is catastrophically damaged — samples show unreadable character soup ('rT^^^ J®*^' J'^^^'?"^^', '(Ijji(len', 'ujden', 'oetFeaingen') across much of the text. The translation produces fluent English, but it is heavily interpretive reconstruction. Risk of misrepresenting Lodenstein is real.

Heads up: This work fell to a C grade because the historical OCR source was heavily damaged. The English reads naturally, but much of it involves interpretive reconstruction rather than direct rendering. Do not cite passages from this translation without verifying against a clean critical edition.

Strengths

English output reads naturally ('true Christians do not take their times of exercises for their own', 'Mystic Theology') and aligns with known Dutch Further-Reformation themes
Complete — all 142 chunks produced translated output
Speaker attributions (Steph., etc.) preserved where discernible — this is a dialogue work

Weaknesses

Source OCR is destroyed across a large fraction of the work — many source blocks are essentially unreadable
Low-confidence flagging is not surfaced in metadata at the time of this survey, so the reader cannot easily identify which blocks are reconstructed vs. rendered
At 142 chunks, the sheer volume of reconstruction is high — small errors compound across a long dialogue work
Lodenstein's Nadere Reformatie vocabulary (oeffeningen, ingekeerdheid, verborgen wandel) is theologically specific and deserves a Dutch specialist's verification
Dialogue structure (speaker turns) is difficult to reconstruct reliably from damaged OCR

Reader guidance

Treat this as an exploratory draft, not a finished translation. Do not cite passages without verifying against a clean 17th-century Dutch edition (e.g., the 1674 first edition at the KB Nationale Bibliotheek or a subsequent Dutch reprint).

Recommended use

Do not publish in current form. Obtain a cleaner OCR source (a photographic scan processed with modern Dutch-trained OCR like Transkribus) and re-run. If the site must surface this work now, a prominent warning banner is required.

Original (Dutch) Our English rendering Low-confidence — reconstructed from damaged OCR

Main text

Original

y. van LOTlENSTErNS i'

English

J. van Lodenstein's
Original

Befchouwinge van Zion_j;

English

Contemplation of Zion
Original

AAN Y) Kg ten

English

A Treatise

Translator note: OCR heavily degraded; best inference from context of surrounding title-page blocks is a subtitle word or short phrase introducing the work.
Original

Over den tegenwoordigen ïoejlandvan V

English

Concerning the Present Condition of the
Original

Gereformeerde Christen Volck-

English

Reformed Christian People,
Original

Gejielt in eentge f f amen- fpr aken.

English

Set Forth in Several Dialogues.
Original

Gaat rontom Zion, ende omringrfe : tellet hare torens. Settet uw herte op hare veftinge , befchouwet onderfcheydent* lijck hare Paleyfen.

English

Go round about Zion, and encompass her; count her towers. Set your heart upon her fortifications; contemplate her palaces one by one.
Original

i*ü T R E C H T,

English

UTRECHT,
Original

Ter Druckerye van Willem Clerck, Boeck-drucker en Boectvcrkoper op de NeudeinKintjens-haven. Anno 167^.

English

At the printing house of Willem Clerck, book-printer and book-seller on the Neude in Kintjens-haven. Anno 1674.
Original

Ende als Hy (" J e s u 8 ) na ly quam , ende de ft ad fag , weende Hy ever haar ,

English

And when He (Jesus) drew near and saw the city, He wept over her,
Original

Seggende-i Och of gy ook bekendet ooknog in defen uwen dag ^ V geene tot uwen vrede [dient] / maar nu ü het verborgen voor uwe oogen.

English

Saying: Oh, if you also knew, even now in this your day, the things that belong to your peace — but now they are hidden from your eyes.
Original

F. S.

English

F. S.
Original

In CoU. de Propag. Fide p. 14.

English

In Coll. de Propag. Fide p. 14.
Original

Ludibrhitn mortalïbus debent , adhuc Apologias & Triumphos pro Ecclefiis reformatü fcribunttThrenos & Lamentaiiones po^ ttm de illarum T>eformattone con/cribere deberent.

English

Those who deserve to be the laughingstock of mortals still write Apologies and Triumphs on behalf of the reformed churches; they ought rather to write Lamentations and Dirges about those churches' Deformation.
Original

JESÜ CHRISTI ware Leden tot

English

To the true members of JESUS CHRIST,
Original

EerGcwcnftenindcnHecre CH RIST O JE SU, .

English

Most Beloved in the Lord CHRIST JESUS,
Original

Ichbender woorden vol^ den Geefl mienes bunhs benauwt jny, feydc eens die vriend van Job, cnde, ih^fal [preken , of dat

English

"I am full of words; the spirit within me constrains me," said once the friend of Job, "and I must speak, whether or not
Original

h^°<^^ ^'1 If^gt Even dit weder, vaart m)'. Wat connen wyonsoock al heerlijcke verbeeldingen vcrtooncn van J^^" Chrifti Kercke in de tijd des N. TeRaments ? niet ydele indruckfdcn , in onfc herfenen gcfmedct , maar na dat voorbeeld dat ons op den Berggctoontis, ick meenc de Schriften des Ouden Teftaments; hoe vol fijn die , en hoe hoogdravende in uytdruckingen als fy daar van fpreccken ? 't fchijnt of de Hcsre den Godt des Hemels, door fijnen Meffiam , Coning der .ranfcher aarde foudc fijn , en de gehecle werld alle Eygcn Goed, en Gebied foudeaf-ftaan , om dien Cö«/«^ hulde te doen; Dat fulcke rivieren op de hooge plaatfenenfontey. nentn t midden der valleyen geopend fouden werden , dat de Ceder-bomen fouden uytfpruyten tujfchen tn het gras als de wilgen aan de water- beecken. Ia wie foude anders conncn verwagten, als dat Zyons voick alt'fameA re^tveerdigen fouden fijn, Wmnecr haar Ligt comenen de Heerltfckipeyd des Heeren, p de Heerefelve

English

it pleases him or not." Even this same impulse comes over me. What glorious pictures can we also set before ourselves of Jesus Christ's church in the time of the New Testament? Not idle impressions forged in our own brains, but according to that pattern that was shown to us on the mount — I mean the Scriptures of the Old Testament. How full they are, and how lofty in expression when they speak of it! It seems as though the Lord, the God of Heaven, through His Messiah, was to be King over all the earth, and the entire world was to surrender all its own goods and dominion in order to pay homage to that King; that such rivers were to be opened on the high places and springs in the midst of the valleys, that the cedar trees were to shoot forth between and through the grass like the willows by the water-brooks. Indeed, who could expect otherwise than that all of Zion's people together would be righteous, when her Light would come and the glory of the Lord, and the Lord Himself
Original

over haar opgaan, en een eeuwig Ligt fijn foude ? wie foude andre als Ejcken^boomen der geregticheyd , fig connen inbeelden van die tijden als 't jaar van des Hee. ren foude werden uytgeroepen en dat grote delTeyn /poedia voortgaan,

English

would rise over her, and would be an everlasting Light? Who could imagine otherwise than that they would be oaks of righteousness in those times, when the year of the Lord would be proclaimed and that great design would speedily advance,
Original

om wclcke den Godt des Hemels/;«./,/, tot een fchuld-ofer gefielt heeft ? Soude de eeuwige Sone fel ve comcn om 's Hemels wederfpannelingen wederom te halen cn wijs te maken dat haar heyl is. Hem ende fijnen Fltder eynen te fijn ; ende foude die eeuwige Wijp,eyd,dcs Hecren Gods heerUjkheyd comentooaen, cn foude daar ^ecn felf.verlochenmg , en geen Godt-liefde ontftaan , op fo een Li^t en vcrtoniroc van foo eene ^l-merdige M-genoegfaamheyd^, hoe en foud fig geen nieuw leiden

English

for the sake of which the God of Heaven has set His own Son as a guilt-offering? Would the eternal Son Himself come to reclaim heaven's rebels and make them understand that their salvation is to be one with Him and His Father; and would that eternal Wisdom, the glory of the Lord God, come and reveal itself, and would there be no self-denial and no love of God arising, at such a Light and manifestation of so all-sufficient a sufficiency — how could a new life fail to
Original

opdoen op 't verfchi jnen van dat H. woord der Waarhejd ? , , , . ^. ,

English

open itself up at the appearing of that Holy Word of Truth?
Original

Geen volmaaktheid der trappen('t is waar)heb ik my oyd ingebeeld in dit leven, actendc die een voor- rcgt van hcttoe-comende; maar houde het ftandvaftig daar voor dn die defer genade declagtig werden, uytftekende menfchcn moeten fijn,en na deH.Godf-fpraken W^r^»*«^J^^/f»in d'oogen vanandrcn, dragende 't Beeltenis ofaejialte van de Heere Jefus, Hejliggeltjck_Godt Heylig is , Ligten m de rverld^en FercoKdtgers vans Htmels deftgde».Tn\>^cn van meer of mm voortgang in defen crkcnne ik , gelijk ik die crvare , maar die onder haar ftrmckeU» (oude, dte fofiJe fijn als David, mGodsherte, wiens val f^p fap opdroogt , cn dk meen suaemnae'xs, althoos een 5 cenmenfchvc^ox ydcrsoogen. Dit fijn nu

English

No perfection of degrees — it is true — have I ever imagined in this life, counting that a privilege of the life to come; but I steadfastly hold that those who are made partakers of this grace must be outstanding persons, and according to the Holy Scriptures, conspicuous in the eyes of others, bearing the image or likeness of the Lord Jesus, holy as God is holy, lights in the world, and proclaimers of heaven's virtues. I acknowledge degrees of more or less progress in this, just as I experience them; but those among them who might stumble ought to be like David, a man after God's own heart, whose fall dries up quickly — and I mean, moreover, always a single person conspicuous in the eyes of all. These are now
Original

immers^die tijden daar van doe gefproken wicrd; evenwel^^t»» /t % onder 't Chriftendom van allen defen. Als onfe Voor ouderen dat fagen, cn mcrckten, dc

English

surely those times of which it was once spoken; yet how little of all this is found under Christendom. When our forefathers saw and perceived this, the
Original

oorfake was , A^ié^craot desW. Emw^eUums door vcrbaftcnnge van de ^^«4den Uere was ftowp gev/orden ; gingen iy die herficllen ende alfo wicrd dat Heerliick cn Heyljkam Comijckdes Hemels over de wcrld wel en.gfins weer geleerd,

English

cause was that the power of the Holy Gospel had been enfeebled through the corruption of the pure doctrine of the Lord; they went and restored it, and so the glorious and holy Kingdom of Heaven over the world was in some measure taught again,
Original

maar van weynipe verfiaan , en veel min in ^^refelf- ver/ahng en gewillige onderwcrpinne vertoont: alfo vele fonder Geeft en met flinxeoogmercken daar toe quamen: welcke (yder naf^jne magt was) defake des Her/Iels CukUcn fet cn trant oaven, dat de fel ve hoe langer hoe verder van haar wit af raackte; totdat (t' dekens arger in pbatfc comendc; de fake gecomen is tot daar wy fe nu fien , dat men fe^gen can

English

but understood by few, and far less displayed in self-denial and willing submission — since many came to it without the Spirit and with crooked motives, and these (each according to his own power) set the cause of the Reformation on a course and in a manner such that it went further and further from its mark; until, with things growing ever worse and worse, the matter has come to where we now see it, so that one can say
Original

Amphora coepit

English

The jar began
Original

Op HeyLcbeyd 'Li.'as V toegeleyd.

English

To holiness it was dedicated.
Original

En d'iiytcomsi 'oias On- Heylicheyd.

English

And the outcome was unholiness.
Original

Ditis, ^tiswaarnietfondcr grootetegcn-fpraakaldiistoe gegaan: altijdfijngeweeft die van de Cra^t der Wuarhejd gctuignis gegeven hebben ; Ende met Mond cn fchrift de Lecre der waarheyd (die ten pn na paledoor Gods genade wonderlijck tot nog toe onder ons in gefchrevcn Be .jdcnilfen bewaard ,s) alleen

English

This is so, and it is true that all this has not come to pass without great opposition: there have always been those who bore witness to the power of truth, and who urged by mouth and by writing that the doctrine of truth — which, by and large, has by God's grace been wonderfully preserved among us to this day in written Confessions — is alone
Original

cragtio tot Godtfalicheyd te fijn, aangedrongen hebben •, ( eenc uytftekende proevc daar van is de Proeve van U L. Oudfte en weerde Leraar D. Gnberm roetms, OP welcke H V brengt Or,fe Leeren nopende des Heren Sonverqne Heerfchappye ,

English

effectual unto godliness — an outstanding proof of which is the work of your most senior and honored Teacher, Dr. Gisbertus Voetius, in which he sets forth our doctrines concerning the Lord's Sovereign Dominion,
Original

By rondere J:ade , Meen .^crcl^aamhcjd . Ejndcüjcke Getrou^:cheydi - voornime gronden van alle Self verlochentng; diC Hy weynig tevoorenin tvermaardc Dortfcbe ConaUe had helpen onderfchragen maar wat ,ft ? den tegen,

English

Particular Grace, Effectual Calling, and Perseverance — the chief grounds of all self-denial — which he had helped to establish a little earlier in the celebrated Synod of Dort. But what then? The opposition
Original

ftanddcr vl/efchlijcken was magtig groot de Di apulen van ulcke Voor ganoers wevnig , cn ibrnmige ontrouw, of Geefteloos, voegehjck met andere, Cdcli end tegen Matth. lo: Onwillig tot hjden , werelfc^iwijsofvleefch. li ck voorngtig: ongelovig cn wan^vertrou^'cnde op haren Magugen a>.ng

English

of the carnal was exceedingly great; the disciples of such forerunners were few, and some were unfaithful or without the Spirit — fitting in with others, going against Matth. 10 — unwilling to suffer, worldly-wise or carnally prudent, unbelieving and distrustful toward their Mighty
Original

Jefus , forgvuldig cn vrccfagtig ( 'k fwijge dat fommigc ka aj n i toah y±c eenerj blaam over die pogingen bragtcn) cndc de wcrld (die lig gaarn aan 't ligtc houdc) hoorde wcynig na dat oetHy^rnis , infonderhcyd van andere daar tegen gefterckc fijnde: hoordcnder ecnige na , dat ging ook al G'd-^/f/öoj toe , en behoudens n> gelijckformichejd met de werld &:c. Tot dat men ten laatftc gcm. getuygen nog, (fodanig als daar bef».hrcven ) ter nauwer nood duldede; maar onlijdfaam wierd van alle doordringenden, die door 'tGeloveZionenckel wouden haren glanfch doen hebben : fo quamen wel de kinderen tot aan de geboorte , maar

English

Jesus — anxious and fearful (I pass over in silence that some brought shame upon those endeavors) — and the world, which gladly keeps to what is easy, paid little heed to that testimony, especially when others were strengthened against it. If some did hearken to it, that too went in a godless direction, and consistently in conformity with the world, etc. Until at last, those aforementioned witnesses (such as are described there) were barely tolerated; and all who, through faith, wanted Zion alone to have her glory became intolerable. So the children came right up to the point of birth, but
Original

daar en wasj^ff « cragt om te baren , tot dat de Moeder amegtig wierd gelijck wyfe tegenwoordig leggen fien , nog geftake nog fchoonheyd hebbende , en geenfins beandwoordende de propheiten die van haarfijn voorgegaan. Jn lig felven is dit fèer féldfïiam , als of een vygeboom diflelen voorbragt, of een goede ivijngard

English

there was no strength to give birth, until the Mother fainted, just as we now see her lying — having neither form nor beauty, and in no way corresponding to the prophets who have gone before concerning her. In itself this is very strange, as if a fig tree were to produce thistles, or a good vineyard
Original

fiinckende drnjven ; en on- overcomelijck ware het voor die 't (iet , had niet onfen Eemvigen Propheet ons de her com/} der dagen van Noe en LothvoorCptWet-^ cn gedaan voorfcggen dat tn de laatfle dagen dus/ware tijden ontlban foude , en de menfehen, vergetende Gods ^llleen-allef-7veerdichejdy liefhebbers van haar

English

were to bring forth stinking grapes; and it would be overwhelming for those who see it, had not our Eternal Prophet foretold to us in advance the return of the days of Noah and Lot, and prophesied that in the last days such hard times would arise, and that people, forgetting God's sole all-sufficiency, would be lovers of
Original

felven foudcn fijn , cn daarom Gela-gtertg , laatdnnktg , hoveerdig &c. meer (lefhebbers der -wellnfien danvanGodt, hebbende een gedaante van Godt-falichejd, ( dat is foeen eerlijcken burgerlijcken wandel, als thans by na yder onderons) maar de cragt daar van hebbende verlochend. Defc voorfeggingen maackt dit

English

themselves, and therefore frivolous, arrogant, proud, etc. — lovers of pleasures more than of God, having a form of godliness (that is, such an honorable civil conduct as nearly everyone among us now has) but having denied the power thereof. These prophecies make this
Original

wangeftel nog ligter , nog veronfchuldelijckcr , nog min feldlaam , maar draaglijcker voor die't ficn, als fy daar by in 'toog nemen het Altijd-prijfelijkenbeminnelijck Bejlityt , dat ons voor nu weynig uyt /ercorcnen fchijnt te geven.

English

wretched condition no lighter, no more excusable, and no less strange, but more bearable for those who see it — when they take into account together with it the ever-praiseworthy and lovely Decree, which now seems to yield us but few from the elect.
Original

Een groot deel van dit quaad is, dat het fo weynig gefien werd. Duifcnd deckfelen fijn'er , voor die 't nood' in 't oog crijgen. Daar fijn'er evenwel die 't mergken, die dan fig daar over, na fe geaard fijn, gedragen : Sommige werden het Tewoon : en defe wederom ; of houden dat voor den trant van de Chnjlelijckheydi of vindende haar gemack daar by en onderfoecken fo nau w niet wat een Chrtjlen is volgens onfeCatech. Vra. 32. ofyf,'etenhet door de leer der onvolmaaktheyd

English

A large part of this evil is that it is seen so little. There are a thousand coverings for those who are compelled to take note of it. Yet there are those who do perceive it, and who then conduct themselves regarding it according to their nature. Some become accustomed to it; and these, in turn, either regard it as the normal course of Christianity, or finding their ease in it, do not inquire very carefully what a Christian is according to our Catechism, Question 32, or they know how to embalm it through the doctrine of imperfection
Original

te balfemen ; ofte vcrfchoonen door den voorgang van andere eeuwen. Sommigen grijpen het aan tot een occdfie van hare onbanaicheja , lijden de bcllraffingc nog tugt niet der g:ncr die fy niet beter dan fig felven fchouwen ; offtellen het

English

or to excuse it by the precedent of other centuries. Some seize upon it as an occasion for their licentiousness, tolerating neither the reproof nor the discipline of those whom they do not regard as better than themselves; or they place it
Original

op een Lifieren van Voorgangers cn ledematen der gemeynte ; welckc, fö fy onregtfinnigen fijn (want dien werden de oogen in defen geopend door de waarheyds-haat ) haren lafter ook tegen de H. Leere wenden. Andre dicf-onlijdfiam , en overredded door der onregtfinnigen gcm. valfch gevolg , en verlockt door eenigc der felver fchijn- devotie, - deugden,, goede werkkcn &c. vallen van de Belijdenis der H. waarheyd aff, en lijden fchip-breuckt» 'tgeloove. No« andre , menende duydelijck te fien dat quaad niet alleen hecrfcht ook in die, die

English

on the failings of leaders and members of the congregation; who, if they are the heterodox (for their eyes are opened in this regard by their hatred of truth), also turn their slander against the Holy Doctrine. Others, impatient of this, and persuaded by the aforementioned false inference of the heterodox, and enticed by some of their apparent devotion, virtues, good works, etc., fall away from the Confession of the Holy truth and suffer shipwreck in the faith. Yet others, believing they clearly see that this evil not only reigns also among those who
Original

't roer ann de hand hebben , maar ook dat 't felvc 't hert geraakt heeft , fo dat in de voorgnngers nog y ver nog cragt meer en is om het uyt te werpen , cn dat een gemcyntcfoudeconnengevormt werden van ('geen ander belijdenis, maar j een beter leven, wenden het daar henen, en fchejden Ji^ vanonfeuyterlijckege^ meynfchap af. Andre eyndclijck fien en bcfugten 't. wagtcndedeuytcomfl: van den Hemel , en volgcnsjefus raad BeJittendeharefieUn in hare lijdfaamhejd: dcfer fijn nog a! veele onder ons diejefus verfchijningelicf hebben , en wenfchen. Onder dcfc laatrte fond i.:k my plaatfen , indien ergefis ; cn derft ick feggen, dat

English

hold the helm, but also that it has touched the heart itself, so that the leaders have neither zeal nor strength any longer to cast it out, and that a congregation could be formed of those with not another confession but a better life — these turn in that direction and separate themselves from our outward fellowship. Others finally see and lament it, waiting for the outcome from Heaven, and following Jesus' counsel, possessing their souls in their patience. Of these there are still many among us who love and desire the appearing of Jesus. Among these last I would place myself, if anywhere; and I dare say that
Original

ick'er ook wat van (Ie; dit can ick feggen, dat den Hemel fchijnt hetroy eniger maten te willen doen fien, en dat ik niet, als met grote moeyte enoverdwarfinge, (daar de Heer my voorbehoede) hetfoudeconnenontveynfen: wat n u de /ƒ. voorfienicheyd daar mede voor heeft is my onbekend , gemcrckt die ( die my beter kent als ick my felvc ) weet ; hoe groten aandeel ick hebbe aan die

English

I also see something of it; this I can say, that Heaven seems to be willing to let me see it to some degree, and that I could not conceal it without great difficulty and contradiction — may the Lord preserve me from that. What the Holy providence intends by it is unknown to me, seeing that He who knows me better than I know myself knows how great a share I have in that
Original

ongeftalte , en hoe cieenen Ligt des H. Geeftcs , door wekken alleen het te beteren ware , en dat een Bcrifper ook in fijn leven een voorbeeld van hcrftcl fijn moet. Dit heeft my dus lang de pen uyt de hand gehouden , bcwuft, dat een Medicijn mee(ler eerfl ftg tegenefen heeft ende hoe weynig bequaamhcyd by my is, alles na den eyfch door te fien, ende tot fulck een fl.igvan fchrijvcri. Een

English

misshapen condition, and how small a light of the Holy Spirit there is in me — through which alone it could be bettered — and that a reprover must also be in his own life an example of restoration. This has thus long kept the pen from my hand, knowing that a physician must first heal himself, and how little capability there is in me to see everything through as it ought to be, and for such a kind of writing. A
Original

voornaam Leraar was'er evenwel die my daar tce aanporredc , cn na die tijd ontbrandede als een vie r in mijn gebeente , en wns geen ruft in my , tot dat de pen

English

prominent Teacher there was, however, who urged me to it, and after that time it burned like a fire in my bones, and there was no rest in me, until the pen
Original

in de hand nam, en befloot te doen wat ick konde; niet in meninge de fake te voldoen , maar na de mate van de Goddelijckebyftand althoos van en tegen V qua. Ae te itiHTien , ende te toonen dat de He)Uge latere der allenthalvige Genade , geenfins t^n oor/aak van fo een wangeft.^itcdc^Chrifter.heydsenis. fijndede eenigefontojnevan alle ware Fhjltchtyd en (elfs-verloclefung: maar dat ccne

English

I took in hand, and resolved to do what I could — not intending to satisfy the matter fully, but always, according to the measure of divine assistance, to testify of and against this evil, and to show that the holy doctrine of all-sufficient Grace is by no means the cause of such a misshapen state of Christendom, since it is the sole fountain of all true godliness and self-denial; but that a
Original

'vletfihltickhejd der beltjderen, cn daar uyt eene mtfvutitme van de felvc waarheyd, item onq^ebrHjckjn misbrujckdes felfs den oorfpronck van al het quaad is.

English

carnality of the professors, and from it a misuse of that same truth, along with the neglect and abuse of it, is the origin of all the evil.
Original

Ook dagt ik, of het de H. roorftsmcheyd behaagde, dus eeniger oogen te openen

English

I also thought whether it might please the Holy providence to open, in this way, the eyes of some
Original

tot erkentenis van d-fen; w ant ick houdc dat wy door bat-dunckenheyd cn foetvoerige "cruftheyd verloren gaan , en dnt ccne ootmoedige belijdenis d' ecrfte

English

to an acknowledgment of these things; for I hold that we are perishing through self-conceit and sluggish stubbornness, and that a humble confession is the first
Original

trap onfcr vcrbetcringe v. aarc. ''t Mogte ook gebeuren , dat ergens ccne onvergeliickelijrk bequamei' dan ick, begaaft met een grote mate van Nedncheyd erkende de fake hier door beter door te fien (gelijk een kind sx el een keers houd, daar ccnkonftcn:.arbywerckt) ende dus op ge wee' tby de hand nam , endced,dat ick alhier poogc. Immers de Heere Godten fijn H. marhcydxtvcrhccx\i]ckm en van blaam te vrijden is in dekn mijn oogmerk. ^ ^ . , . .. , ,,

English

step of our improvement indeed. It might also happen that somewhere one incomparably more capable than I, gifted with a great measure of humility, recognized the matter to be better seen through by this means (just as a child readily holds a candle where a craftsman works), and so took it in hand with that understanding, and did what I here attempt. Indeed, to glorify the Lord God and His Holy truth and to free them from blame is in this my purpose.
Original

Ik en can m v niet inbeelden dat een gef hrift van fo een ftolfc m dcfe tijden allen fal fmakclijk fijii;d'een fal dit,d'ander dat,daar op en tegen hebben; en (geli)k in fo een -elegentheyd by na yder yet anders ftraft dan hy mcc nt ) daar fuikn veelhgt

English

I cannot imagine that a writing on such a subject will be pleasing to all in these times; one will have this, another will have that, to say for and against it; and (as in such a situation nearly everyone blames something other than what he means) there will likely be many
Original

niet ontbreken , die voorwenden, dat ick het tegendeel bereycke, endat^^'vpaarheyds blaam niet weynig in het ontdecken van de naacktheyd cUr bcltjdereK legt, dit (y de kcrckj en dan w//'» yT/i?r^(fr noemen lullen : nnaar delen wil i^k

English

who will not be lacking, who pretend that I achieve the opposite, and that the blame to truth lies not a little in the exposing of the nakedness of its professors — these they will call the church — but against them I wish
Original

fe gemoete voeren , dat Jervfalem 'tgeen boven en vry is onfer aller en mijn Aioeder is , en dat ick oock dc Sigtbare l^rcke daar voor erkenne , maar die, en in fo verre de fel vc mijn Vader voor haar Man heeft , dien trouwe houdt , endc van hem voor fijn WijfF erkent werd ; dat is, de Heylige vvaarhcyd houdt, leert en daar in blijft: cndc in fo verre niet ; houdc ick fuike voor verbaihutrde ramke^

English

to meet them with this, that Jerusalem which is above and free is the mother of us all and of me, and that I also acknowledge the Visible church as such, but only insofar as my Father takes her for His wife, keeps faith with her, and is acknowledged by Him as His wife — that is, insofar as she holds, teaches, and remains in the Holy truth; and insofar as she does not, I regard such as a degenerate branch
Original

van eenen vreemde -wijnflockj^ met wclcken ick gelaft werden ernltelijck r<rn//iften in do name mijne s Vaders die alleen heyligis : ick houde het bcdcckfclen der fchandcn te lijn, de Schande der quaad-doendercn ( die dog maar fniaat weeixlig

English

of a foreign vine, against which I am charged to contend earnestly in the name of my Father who alone is holy: I hold it to be a covering of shame to conceal the shame of evildoers (who indeed are only a little ashamed
Original

fijn) te verhelen; haar fmaad comt uyt het quaad te doen , niet uvt het ondecken : een groot ondcrfchcyd is tuflchen blamelijck ofgenefclijck ontdakcn, door Cham enlaftcraarsuythaat, ofdoor een medicijn-mecfteruyt liefde: als het in aller oogen,cn der blameren mont fo overvk)edig is,dan vermindert het den blaam dat er fijn die 't fien, en de vcrbetring betragten : 'Ten can de goede in de kerck ( die dog eygentlijck de kerck uyt maken) niet anders als tot prijs ftrccken^ dat de quade gehoont, en van haar onderfcheyden werden : een Gereformeerde Kercks C eygentlijck door de H. JVaarhcjd geftelt v^erd ) en can dit niet als groot voordeel geven, als waar inclaarlijck vertoont werd dat dit verderf niet uyt die waarheyd ( dan by toeval , cn tegen hare nature ) hervoort comt, maar van hare h:\{\.tïd''Belijderen , die foo weynig de kerk maken , als het fchurft den menfche, of het kaf den koorn-hoop. Welckc H. waarhejd gelijck ick van herte belijde, en licf-hebbe; fo vcrhope ick indefendcfelveilaiidvaftigaan te hangen: endefbude milTchien ymand toe-fchijnen ("want ick mcrckedathet

English

of them); her shame comes from doing evil, not from the exposure of it: there is a great difference between blameworthy or healing exposure — by Ham and slanderers out of hatred, or by a physician out of love: when it is so abundantly present in the eyes of all and in the mouth of those who blame, then it diminishes blame that there are those who see it and endeavor its correction: it can only be to the praise of the good in the church (who after all truly constitute the church) that the wicked are put to shame and distinguished from them: a Reformed church (properly established by the Holy truth) can only receive great advantage thereby, when it is clearly demonstrated that this corruption does not proceed from that truth (except by accident and against its nature), but from its nominal professors, who constitute the church no more than the scurf constitutes the man, or the chaff the grain-heap. Which Holy truth, even as I confess and love it from the heart, so I hope to defend and stand firm in it; and it might perhaps appear to someone (for I observe that
Original

ongebruyck of misbruyck derfelver, metter tijd mifvattingen , endefeongewoonheyd eniger waragtiger uytdruckingen mogtc veroorfaken ) dat ick de waarheyd in uytdruckingen te corte dede ; den felven wil ik bekend maken, dat ick my fo weynig onfeylbaar agte als ymand , maar een menfche die in woorden ftruickelen can; en dcrhalven, dat ik cenydermy daar over waarfchuwende

English

the non-use or misuse thereof might in time cause misapprehensions, and the unfamiliarity of some more accurate expressions) that I have done the truth short in its expressions; to that person I wish to make known that I consider myself as little infallible as anyone, but a man who can stumble in words; and therefore that I, anyone warning me about this,
Original

verhope in alle fagtmoedichcyd te bejegenen; ende, ofte de wanrheyd eenvoudiglijck met Gods woord en na onfe Belijdeniffc t? verdedigen ( alle twift-of-fcimprcden verby. gaande), ofte een voorbeeld te werden van gem. erkentenis, en verbeterins;.

English

hope to meet in all meekness; and either to defend the truth simply with God's Word and according to our Confession (passing by all disputatious or scoffing words), or to become an example of the aforesaid acknowledgment and improvement.
Original

^ Voorts mercke ick, Chriften-lefer, dat by vcrfchcydcnc gclcgcnthcJcn in dit gefchrift, niet fcldcn dc fclve bevattingenofin verfcheydcneinfigten , of uyt dc volheyd van het herte ingeflopcn fijn; welke ick fomtijds wel ccnc foute erkenne , maar evenwel daarom van my min forgvuldig vcrhocded is , om dat dit werckje in ftuckjes verdeeld , juyftniet van alle altemaalgelclln en ftaattc werden, So fullen ul. ook al vcrfcheydencuytfteppen of uigreÏFien ontmoeten :

English

Furthermore I observe, Christian reader, that in this writing on various occasions the same conceptions have crept in, whether in different perspectives or out of the fullness of the heart; which I sometimes acknowledge as a fault, but which I have nonetheless guarded against less carefully because this little work is divided into pieces and is not necessarily meant to be read all at once by everyone. So you will also encounter various excursions or digressions:
Original

ïn tTamcnrpralicn (weet gy wcl^ gaat het fo, dat 't een uyt 't ander comt;

English

in conversations (you know well how it goes, that one thing comes from another;
Original

laat u dat niet verdrietig fïjn, nog ftaptfe altijd over , wantfeookfomtijdsconnen oorbair fijn, infondcrheyd als men uyt de verhandeling van de of/<rw>j^ff

English

let that not trouble you, nor always step over them, for they can also sometimes be profitable, especially when one is drawn from the treatment of the practice
Original

gedwongen is te ftappen tot die van de xvaarheyd felve , om dat defe door 't verfuym van die in oncunde of ongewoonheyd geraackt is : feker ick vreefe dat dat met'er tijd al meer gcfchieden fa! , fomen ib voortgaat lïg fo forgvuldig te vermvdcn van de cragtigjie ivoor den ter uytdrucking vmdcH.lFaarheydf (om dat miflchien den onregtfinnigen fijn fghijn-waarheyd daar mede meent)

English

to step to that of the truth itself, because the latter through the neglect of the former has fallen into ignorance or unfamiliarity: indeed I fear that this will happen ever more with time, if one continues so carefully to avoid the most forceful words for the expression of the Holy truth (because perhaps the heterodox thinks his counterfeit truth is meant thereby)
Original

dat men onderwijlen den onvoorfigtigen Chriften van dcwaarheydafineentegen-gefteldc cven-quade onregtfinnicheyd dwalen Iaat; ofte fo men voortgaat niet d'ocfFcning na dc waarheyd , maar dccs' na die te vormen.

English

that one meanwhile lets the incautious Christian wander from the truth into an equally bad contrary heterodoxy; or if one continues not to form practice according to the truth, but the truth according to practice.
Original

Defe dingen W. Lefcr had ick U te feggen, keft alles in onpartijdicheyd , gelijck het van my uyt een eenvoudige genegcntheyd voor dcGm/orw^fr^^/f.

English

These things, dear reader, I had to say to you; read all in impartiality, even as it is written by me out of a simple affection for the Reformed
Original

•waarheyd om die van blaam te fuy veren en tot dcilllft belijdcren verbeteringe gefchreven is , op dat Zion haar glanfch weder cri;gcn , en Je ganfche wereld uyt et ey eken bomen der Geregtkhejd en des Heren plantingen erkenoe datdeHeere Godt die H. waarheyd geftelt heeft tot fijn Lof op eerde , op dat Hy verheerlijckt werde , welcke gelijck het in eewicheyd onfen Hemel fal fijn , fo is het hier mijn

English

truth, in order to purify it from blame and to write for the improvement of its nominal professors, so that Zion may regain her splendor, and the whole world may recognize from the oak trees of righteousness and the plantings of the Lord, that the Lord God has established the Holy truth for His praise on earth, so that He may be glorified — which, even as it will be our Heaven in eternity, so is it here my

EINDE.

Original

EINDE.

English

THE END.
Original

U. E. (eer Lief hebbende Dienaar in Chriftojefu,

English

Your Honor's most devoted Servant in Christ Jesus,
Original

J. van L O D E N S T E I N.

English

J. van Lodenstein.
Original

Benige Miffiellingen in de twee eerfte ifamen-fpraken dus te verbeteren,

English

Some misprints in the first two dialogues to be corrected as follows,
Original

Pag. 17. reg. i5>. Rom.i, leeft ^ow.iö. 20. rcg. 7. Rom.r. 6. leeft i: lö. ibid.reg. p. Joh.i'j: 2. leeft 17:3. 24. reg. 58. Jer.i. leeft Jtfr. 51. 35. reg. 3p. Gerefom.fHlcktrkciï fhlcker Cereform.

English

Pag. 17. line 19. Rom. 1, read Rom. 16. Pag. 20. line 7. Rom. 1:6, read 1:16. ibid. line 9. Joh. 17:2, read 17:3. Pag. 24. line 58. Jer. 1, read Jer. 51. Pag. 35. line 39. Gereform. [read] Reformed.

Translator note: Block is a heavily OCR-garbled errata list of page/line corrections. Scripture references reconstructed from context; final correction involves variant spellings of 'Gereformeerd' (Reformed).
Original

iC.

English

etc.
Original

leek, Den Haag.

English

Leek, The Hague.
Original

J. 'van LOT>£NSTErNS BESCHOUW INGE van ZION,

English

J. van Lodenstein's Contemplation of Zion,
Original

AANDAGTEN ën OPMERCKINGEN

English

OBSERVATIONS AND REMARKS
Original

Tegenwoordige^ toeft and van *t Gereformeerde CHRISTEN VOLCK,

English

Concerning the Present Condition of the Reformed CHRISTIAN PEOPLE,
Original

Geflelc in eenige t'famen-fpraken.

English

Presented in Some Dialogues.
Original

I. I'S A M E N-S P R A A K, Inhoud.

English

I. DIALOGUE, Contents.
Original

Van het on-Chriften-wefen in 't gemeen , ende van ceniger Mif-of Wan-bcftellingc der Reformatie in 't byfonder.

English

Concerning unchristian conduct in general, and concerning some mis- or ill-ordering of the Reformation in particular.

STEPHANUS.

Original

STEPHANUS.

English

STEPHANUS.
Original

Ocöc mccöcn mijn ^ccc Ahikam ! bt ^ccwboeta f«t tööiö mp ontmoeten ; 'tfeöert ccn toeeft of Djie fjeö icö 0?oote scncflcmftepli geöaö met ö toatte fpjcften: '6Uj« becöopcn / nu ato öeccbelpcb-ampt ban «©uöerfinoörcöap opöouöt/ bat mp nu een uprtie 'tfp nu 'tfpopeenanöcc tijb bnet toe bcraunt fal toecben/ tüfTcljen bebcelbulbigc buracrlüchc ücfotngcsi ban ato Umpt / bie «ft hje^te bat a _ feecbefioDouben. Ahikam. 45oebe mcrgen mijne Uebe ©?tenb en ^Ö^oebec» ttsJfooöelöcftöu fegt/ macc ebentoel/ top moeten ooch uptfpanning öebben/ entotbebojbcring ban bie «aecflelijcfte gctoc een${ Cftji^eniS onfijn toeccft/ «Dcmtenboogflc noobfa&elijcft / fomtijb0 en tufTcfjcn Depbe fijne Stele op te galen boo? (ligtelpctte t'famcn-fp?aaclic met eencneen!S-gefinben<lPobtbjugttgett; enbeiupflenbrtn^ Qcn mp t'lianji mijne faccftcn fooniet/ of icNliannutoelcenuprticbaeirtoege» ben ' infonbcrbcpö nu ich gelücU gp toel fegt) mijne tuffcDen-upcen met en bebfie te bcfiebcn mctfobanigcnagttegcben opbat3©ijcft bat mp toad aengetoefen ir\ bet «OubcrlingfcBap/ baat gpnutoeberhojenföti ^e^eei:c<ï5obtbe8etta« btge u baec toe met fun <©ec(l-

English

Good morning, my dear Ahikam! Providence has ordained this meeting for me; for a week or two I have had great need to speak with you. This is welcome to me — now that the auxiliary office of the Eldership has come to a close, so that I may now have an hour — now or at some other time — when I can consult about the manifold pressing concerns of the office, which I feared might still need to be kept. Ahikam. Good morning, my dear friend and brother. You say well, but nevertheless we must also have some relief, and for the promotion of that most spiritual work of the Christian life, most highly necessary at times, to refresh the soul along the way through light conversation with a fellow believer of like mind; and the conduct of my affairs allows me so well that I can certainly spare an hour for it — especially now, as you rightly say, since I have no obligation during my intermission hours to attend to that district assigned to me in the Eldership, for which you are now reassigned. May the Lord God bless you therein with His Spirit.
Original

Sreph. ^cec bebamfeetcft abacïboojjKijn^^eec/ toanticlitocetdcHeere den vTf tifch der Cigtmoedigcn hoort : cn gelijli tcft \\\ mp felbe tuepnfg bequaam^ ftfpï» binöc om fulcfi een ampt (ntct na men nu gctooon ijef / maat) na ben epfcft te bcbtcncn / foen geeft mp geen ftlepnemocb/ bat bie toegang ijeüöen tot *t%*

English

Steph. Very thankful indeed to you, my dear sir — for I know that the Lord hears the prayer of the humble; and just as I find myself little qualified to serve such an office (not as it is commonly practiced today, but) according to its proper requirement — yet it gives me no small concern that those who have access to the —
Original

^ Bcfchouwinge van Z I O N.

English

Contemplation of Zion.
Original

mt[0 ftof mt mp fugtcn tot We gjonöclofc fp?mfl-abec ban 5! IflWWöJaam*

English

— this drives me to sigh toward the boundless fountain of the all-sufficient One,

Translator note: Heavily OCR-corrupted; text reconstructed from context as a continuation of Stephanus's speech about his insufficiency for the office.
Original

?n Oen ÊPfcö öan wt 3lmpt tec ccncc / cnöc De gtutiofamc toangcilalte Dan te <©e* inccnteDeöl&veteu<0ob0tecanöececfüöe. ^ , . ^ rtvi-*^.

English

— in the requirement of the office on the one hand, and the gracious condition of the congregation of God's people on the other.

Translator note: Heavily OCR-corrupted; reconstructed as a continuation of Stephanus's remarks about the demands of the eldership.
Original

In ten ïante / tn ae «cctctDll B (fo tfcBottÜ Mogtottoatflorti» tenmmll»

English

In the land, in the church — so that whatever burden is laid upon me —

Translator note: Heavily OCR-corrupted; minimal legible content; translated from what can be inferred as a continuation of the same passage.
Original

ton foo yoat rüitt »o*epl) ö OtnaSt mttiMiepltn fal tot Étmoj 6«. S tDe K / 1^^^^^ mt ai9 icli öaatom ttrtiK.eöcmUc/

English

— and however heavy the burden may be that will fall upon me in this — yet even so, as I consider it earnestly,

Translator note: Heavily OCR-corrupted; reconstructed from context as part of Stephanus's continued reflection on the weight of the office.
Original

.TKpmS focclicn / om onft U Atglnflci. fomtüW tt Wpw upt tt bjurttn/

English

— our sighs, to pour them out before Him sometimes,

Translator note: Heavily OCR-corrupted; reconstructed as a continuation relating to prayer and the expression of burdens before God.
Original

©oï.1 oViXttaat u .b....«a, tc otmoctc ; ountht u bjctinV bat Wp 01e ract on#Jcjfooitn« ^ , fijne tooojben meet beoifp ofoeboelcn

English

God has ordained this meeting for you; remind yourself, friend, that we who converse together about His words may experience or feel them more deeply,

Translator note: Heavily OCR-corrupted; reconstructed from context as an encouragement to profitable mutual conversation about God's Word.
Original

i,.S'f£m t?Kn t« een Sfl'ftBcPb ° Watfe te Oeliieenrabe onocftalte ban »f. Sn5bJS?er/?o£toP©tT»

English

— this is indeed a blessed opportunity to consider together the desolate condition of —

Translator note: Heavily OCR-corrupted; reconstructed from context as a transition toward the dialogue's main subject of the church's condition.
Original

Iiibe«ljettljan»eail^^^^^^ Scfetoan beflellinoe ttan «ESobO-

English

— the life and condition of the ordinance of God —

Translator note: Heavily OCR-corrupted; only partial content recoverable.
Original

b.eMe«

English

— among us.

Translator note: Heavily OCR-corrupted; single isolated word fragment, translated as a connective phrase in context.
Original

Beichouwinge van Z I O N. j

English

Contemplation of Zion.
Original

fcöuple/ om rop tn t5Wae bcfia tc fioubai, of mön UcDaam fomtöW ocffcn tot rufl öejs ö«|t0 : laatoniJ öaar ijn «nfaamocom Uitftn tot enf b?pe t'fam«n-fp2aacö.

English

— to keep us in proper condition, or to exercise my body at times for the rest of the spirit: let us therefore sit down together here for a free conversation.
Original

Ahik. ^attlïCOCD.

English

Ahik. Agreed.
Original

Urb. a®ouöc üc%ecconjï nu «niJöogcn openen /Étt (aWaanEzechieijeen hol of deure in de wand öocn UinDctt ofti fjjtt (€cnipcl ban mmm öooj tc ften.

English

Urb. Would the Lord now open our eyes, and as He once caused Ezekiel to find a hole or door in the wall, so let us see through it the Temple of the Lord.
Original

Abik. maaacto.55?oeDcc/ iaatonjiöeffeiftf geHalte ccrfl In'toemwn/ cnfo al0 fp uptccliicH onji boo? comt bemctchen. ^le bc öcöenöaaofcfte <acK*

English

Abik. Well then, brother, let us first bring that same condition to mind, and so observe it as it plainly presents itself to us. See the present church —
Original

fo?nKCCöc Jjcrcbeaanfict ; fwt bte in en aan öe felbc tod t geen bc ChrHten Kercke ö^öcüt i ('h fpjclic nttt ban bc 3l«re tn onfe Catecö. en ConfcfTit begccpen / maat ban be belüberiJ bejj feïfjJ ; nip buncfet Det en fteeft geen Ouiei; of ftnecm baac na; aifmen met een eenboubtgeooge beftDoutot 'tgeenbecmogenjt tP, a©oojb ben aat b bec fa&e berepfctjt/ en »t geene men baat aan fiet,

English

— in its present form as it appears; consider what is and is not in it and around it of what the Christian church ought to have. (I speak not of the doctrine contained in our Catechism and Confession, but of the practice of that same doctrine.) It seems to me that it has no luster or sheen of that; when one regards with a simple eye what lies before us, what the Word demands of the matter, and what one sees in it.
Original

ü rb. g^at bat gp toel mön ^eet nfHUm / na 't H . Woord alsS b'eenige toccg» fcfiaïebeö^epUgbomjS moet befe fabe geoojöeelb toecben / en ntet na t geen p^ manïi in fijn gcbagten cröocn can / of ntet ; ofte oor h na 't gene Dp ban ben ftanb ban beef of bic Mmlit fig inbeeiben can. HQaar n« al0 't gem. 3©oo?b ban be Clj?l|len-lierc& fpjeecht/ tot loatte fiooge gcbagten boert Oet onjEi i en toat een bp* fonbet en uptdeftcnb boitü berepfc|it \^ttm bicn fiofteUjcbcn en tjecrlijcften ftoiec tca Ccmpelsf en befTelf^ aant Icben tn 't <©ube (€eft. bat berfieben / uptfleöenb / alom ban goub en alle ftofllöcftöeben öHncftenb gebouto/ batCieraad dergant-

English

Urb. You say rightly, my dear sir: this matter must be judged according to the Holy Word as the sole standard of holiness — and not according to what any man can imagine in his own thoughts, whether yes or no; nor according to what he can picture to himself from the condition of this or that congregation. But now, when the aforesaid Word speaks of the Christian church, to what lofty thoughts does it lead us! And what a special and distinguished form is required of that glorious and magnificent building of the Temple and its service in the Old Testament — that skillfully built, towering edifice, gleaming everywhere with gold and all costly things — whose Ornament of the court-
Original

fcberaerdej totenjS grondüag was op de bergen der Heylicbeyd, toJten0 poorten den Heerc beminde, Cn ban fcOelCfte Obet al heerlijcke dingen gefpJOficn bJtetbe/ CtC.Pf. 87: 1/2/3. ^atalltoaö een voorbeeld van Chrilti Kerckei cnbeffflftf

English

— yards whose foundation was on the mountains of holiness, whose gates the Lord loved, and of which most glorious things were spoken, etc. Ps. 87:1/2/3. All that was a type of Christ's church, and of its —
Original

uytnementheyd boven alle menfchen.

English

excellence above all peoples.
Original

Ahik. (€c toeten fOOeenc uytftekendheyd in ware heylicheyd , toïft (m (eaam/

English

Ahik. We know such an excellence in true holiness, which is required indeed —
Original

toecb nu birepfcöt m bat bolcö/ bat €fi?f(li öercff upt maften fal.

English

— was now required in that people that Christ's church is to constitute.
Original

Urb. 3[a troutoen:toant gelöcft öaarom be gelobtgen/Tempeien des H.Geefts gcnoemt toerben/ 1 Cor. n 16. en 6. 19. fo oocft toecb be gemepnte Gods huvs en

English

Urb. Yes, truly: for just as the believers are therefore called temples of the Holy Spirit, 1 Cor. 3:16 and 6:19, so also the congregation of God is called the house and —
Original

Tempel genoemt i Tim. 5: zTbefT. 2J4. 1 Per. 2: f.

English

— Temple, 1 Tim. 3:15; 2 Thess. 2:4; 1 Pet. 2:5.
Original

Stepb. naaac ebentoel bfe ftoHelijcftfjepb m f€empel33i foo uptcrlücB en fiat* baar/ bat toaö een öebupbfel niet ban be figtbare , maar ban bc onfigtbare fierc-

English

Steph. But nevertheless that magnificence in the Temple, so outwardly visible and apparent — that was a symbol not of the visible, but of the invisible church —
Original

6e/ en ban beffelfjt intoenbige geeflelijcfte fefioonjiepb / beftaanbe tngelove en reynicheyd des herren , al eu ijflS baat fo geen uptfieftenbcn upttoenbigen ftoiet ban

English

— and of its inward spiritual beauty, consisting in faith and purity of heart, even if there is no outstanding outward luster of —
Original

Urb. <0p fegt toel/ mijnen goeben bjienb / bat bie imttoenbicöeben beö (3rcm* pcl0 b'tntoenbige ff öoonfjeben bet fiele en bejs geeflesJ affcfjabutobe / 1. tol eerfl en mecfl.: maat baar en fit jjbt niet alleen niet tegen/ bat oocft be figtbare umfteftent* pepb tn ^eplif ftcpb baar boo? boo?Dcönpbet toert; maar 't blocut'cr noobfaftelöcö upt ; toant besi ^. «©eefljJ meninge tn befcn / 10 niet / bat tor» ha be fiele alleen ; maat ooft na dcnhchame 4Dobe0 tcmpclcnfijn/ cn^em Ij'ePligen op geoffert moeten toetben/ geUjcHfuljtw alleen toerb upt -gebjutftt i Cor.óno: uiiedet

English

Urb. You say rightly, my good friend, that those inner chambers of the Temple shadowed forth the inward beauty of the soul and the spirit — first and foremost. But there is not only no objection against this, that also the visible excellence in holiness would thereby be prefigured; rather, it flows necessarily from it — for the mind of the Holy Spirit in this is not that we should be temples of God in the soul alone, but also in the body, and should offer ourselves holy to Him, just as this alone is expressed, 1 Cor. 6:19–20: moreover —
Original

Lichaam een Tempel, &c cnbeRom.iz: i. Dat gy uwelichamen ftelt toteene

English

— the body a Temple, etc., and Rom. 12:1: That you present your bodies as a —
Original

Gode wei.behagehjcke offerhande. toant bog fo feel onfclicïiamen toefentlööc beien ban ontf fun al^ onfe fielen. <enbe felicr m ^cttm epnbe in m <rmüm fnplifliepb fynbe/ fijne Eero, (gpfj. u6/ 12. je(.<ji: ^. te bctf rijgcn Ö002 fiet UW»

English

— well-pleasing sacrifice to God. For our bodies are just as much essential parts of us as our souls. And certainly in achieving His end, in perfect holiness, to obtain His glory, Eph. 1:6, 12; Isa. 61:3, through the —
Original

tjltncffcn ban fun magtig toercft in be fjertcn ber fijner in't boonD?engcn ban Tilbare vrugien ban ïjcpiif ijepb / job, I f : 8 . tofe en fict niet/ bat men fegge n ftan/ en

English

— evidences of His mighty work in the hearts of His own, in the bringing forth of visible fruits of holiness, John 15:8 — who does not see that it can and must be said, and —
Original

Bcfchouwingc van ZION.

English

Contemplation of Zion.
Original

moet / bat be ^tttt öè figtbaarheyd van die heerlijckheyd traflt ttC ftpfontr«lij(|l

English

— must, that the Lord expects the visibility of that glory especially and particularly —
Original

btti^'tW ticrljaiben tot onf ceotc tnfo^matt^ tn ijcdn t>imt Qtiomn i Dat la tie feoficlijchljepD öcis €empd0 / m cpgctulijcfi Hptbeelt öe inwendige coflclyc^

English

— that this is handed down to us as our first instruction in this matter: that the magnificence of the Temple both literally and figuratively depicts the inward costli-
Original

lie OCflaltC Öan een faguuoedigen en Itillen Geelt ; i Per. g: 4., CÖOÖÖaidien verburj^en menfche des herten öaflC fijllbc/ fOO nOOÖfaftCJÜCft figtfjaCCb^llöti'lltoaR

English

— ly form of a meek and quiet spirit, 1 Pet. 3:4, the hidden man of the heart being therein, so necessarily makes visible and truly —
Original

uptflcbcnbc gcpUc{)epD cn beugHcn uptgccft / aljS m bcom tite to;ugtcn na funstt aacO öoo?tl)?€nat; flelöch öc aSaatycpöfcHjefcoiManii 7.10 17/ 18. en 12: 3;/ i4/3^.i>ntie i& cn can tiat niet anOeriS aliei een gcccp ban Ocfe bccbucbcn eeuto aan^» tnccchen / Dat menfig fo Degtnt op fijn tntocnöigc te beroepen / Daac De glanfcö banDeugDnpttoenDig geen fcïjijnfel geeft.

English

— outstanding holiness and virtues, as a tree that bears fruit according to its nature, as the Truth itself shows, Matt. 7:10, 17, 18 and 12:33, 34, 35. And it is and can be nothing other than a cry of this degenerate age, that a man so readily appeals to his inner life, where the luster of virtue outwardly gives no shimmer of light.
Original

Ahik. bentcu Dtefaa6 oofigeteooonoptenemenna'i$(6ee(le$imemflge: cnD / om Ijet alteis ciaac oDeceen te b?cngen / mp Duncfet / De kuikiijckheyd bssi (Cempcl0 icive tefyn/ eenbcclDDan Dcö Cliji(lenjei weientiijcke fthooniuyd, ge* legen in Die DeblijcWjebcn Die Daec ontdaan «ptDegenabigenitoomnoeDc!*^.

English

Ahik. I am accustomed also to take up this matter according to the Spirit's intention; and to bring it all into clear agreement, it seems to me that the magnificence of the Temple is meant to be a portrait of the essential beauty of the Christian life, lying in those blessednesses that arise there from the gracious stream of —
Original

ècc|t.Si : enDe De biUCficlÜCtifJcpD en vcrtoninge van gem. koRelijckheyd öcjf €(1X1^

English

— grace; and the blessedness and display of the aforesaid magnificence of the Tem-
Original

mlfi I een beelD ban De betoiünf;e van die ichoonheyd in DeugD / en Oenllgmahinge. Höaac mp Du«cht Dacr ooii te mccc&en een mifbattingc ban 't bcrtlauD Der bjooi* Den ligt bare cnde oniigcbare kercke.bjelcHc onfe 3l.25^oeber na ben fin ban Den ge* tncncnman (Die t lianöDpnapDer term / cnfiucfiDcctoacriiepömifgrijpt/ om bat Dc leringe Deö lS^ 43ce|löon)Jfofeer fcijunttcberlaten)geb?iip(lit. 38l.«onfc <0oD}S gelceröcnDitonbetfcHepDmatien /fobcrilaanfp t forluü ith ttoei; ?Dat De (ietbare kercke in perfoncn beflaat Die na ons oordeel (D.U b3p maecfien «in hare DelrtDeniffe cn üetragtinge Der ïDaarlJcpD/ enDaifcplbaari.ö;toaregelo=> binen ffln ; fp fijn t)ct Dan in bJaarBcpb. of niei.-macr De onfig» bare f fjjnDe 't toaac^

English

— ple: a portrait of the manifestation of that beauty in virtue and sanctification. But it also seems to me that there is to be noted here a misapplication of the distinction between the visible and invisible church, which our beloved brethren employ according to the understanding of the common man (who lays his hand upon this term and misses the truth by it, because the teaching of the Holy Spirit seems so much to be abandoned). Our learned men understand it in different ways; but as for the two that I know: first, that the visible church consists of persons who in our judgment (that is, we make it contingent upon their confession and consideration of the truth, and thereby they appear to us as true believers) — they are so in truth, or not. But the invisible church, being the true —
Original

mmi verbórgen lichaam des Heeren (. Chrifti; in perfOHCn/ DiC alle toaragtelgfÖ

English

— hidden body of the Lord Christ; in persons who are all truly —
Original

tucDer gebo;en/ lebenbigc IcDcn Desi ^eeren / en fönjS eeefliï cn iebcnjs bjaariöcfi Deelagtig fö»' ^n ^eercn onfeplbaar oojDeel toarc gelobigcifp fun ött Dan in onsS

English

— born again, living members of the Lord, and truly partaking of His spirit and life. In the Lord's infallible judgment they are true believers — whether they are so in our —
Original

002beel/ of niet. <^Ul]C Die figtbaarheyd of 'onfigibaarheyd alleen flCt Op ons oordeel : cn bJCrD Dc onfi£;tbare hcrcftc foDantg genoemt / met om Dat fp niet ligt-

English

— judgment, or not. So that this visibility or invisibility rests solely on our judgment; and the invisible church is called such, not because it does not visi-
Original

baar fig bertonen fouDe/ maar alleen om Dat b)pi. niet onfeyibaarüjkenogenfchijneiijck fien of oojDclen coitnen b)te entoietotbiebetcfecbeljo^en; enbcDer* lialben/ geliicö Die lieDenbcrtoarringe fouDcn inbrengen Die Dat onDerfcIïepD Der 45m gdeerDen foubenbJillentoegncmen / ralö onlangd enige bJoojDcn Daar toe fcfienen te gaan) aifo iiö Dien mifg?cep onlpbelijf b ia boDclijfh / batmen fouDeDenc^ feen Dat be toare berc&e/ 'tUcrbutgcn UcftaamDes^rcn/ onfjiztbaar genoemt foiiDc toeröen/ om Dat fp alleen in Den verbur^en mcnfciieDejj herten befiaan fouben / enbe fig niet in alic betooningeDeröciigbcncn^epligmafenigefigtbaar fouDe Oeïiocben te maöcn boo? De ganfcfte toerlD. €en mifg:c£p Der BtcefcDlijc* fee JKonb Cli^iftenen / Die om t blecff Ij (Daar fp nog aanclcben) fun fat te geben/ De tooo?Den Der ï^aorijcpD na fiarea blcefcDljjcfien fin betflaan / ftg DeDriegen / en

English

— bly manifest itself, but only because we cannot infallibly or evidently see or judge who do and do not belong to it. And therefore, just as those would introduce confusion who would remove the distinction of our learned men (as some words seemed tending toward recently), so also is that misapplication intolerable — yes, deadly — that one should think that the true church, the hidden body of the Lord, should be called invisible, because it would exist only in the hidden man of the hearts, and would not need to make itself visible to the whole world in all the manifestations of holiness and sanctification. An error of the carnal Christians, who in order to feed their flesh (to which they still cling) understand the words of truth according to their carnal meaning, deceive themselves, and —
Original

ÖOO^ÖC Lec^er DOOöcn»

English

— are destroyed by the teacher.
Original

Urb 45p bat Dtefaafetoel / mqn%er : en DupfenDcn fiin nu tertöDfulffic mifbattingen Der menff ften / Die top blptigiijcü in onfe t'famenfpjaafe toaer te ne»

English

Urb. You say that matter rightly, my sir: and thousands are now at this time such misapplications of men, which we diligently take note of in our conversation —
Original

!;rregt / miin ^eer / 'fe fic Dat ooö nu toeK ^eren bolch fo een uptllcfienDbolcö fijn moed

English

— rightly, my sir. I see that also now the Lord's people must be such an outstanding people —
Original

Befchouwinge van Z I O N. $

English

Contemplation of Zion.
Original

aljS tCft fcpUC / CÏJCn uyt verkooren geflschte , een Corfincklijcke Priefterdom,

English

— as a holy people, a chosen generation, a royal Priesthood,
Original

een Heylig volck , een Verkregen volck , om te verkondigen de deiighden des geren die haar uyt dc D uy fterniCfe geroepen heetc > tot fijn wonderbaar Ligt. i . Pet#

English

a holy people, a peculiar people, to proclaim the virtues of Him who called them out of darkness into His marvelous Light. 1 Pet.
Original

2- 9. €n\K t)atfulc&0 ntct alleen fijn moet / maer 00b biijckcn re iijn : toflccom

English

2:9. And that such things must not only be, but also be seen to be — as our
Original

Otlfcn ^eplanöt Math. 5. 10. Sljne Dilcipulen Of tiabolfleren ( al0 Gomarus 't fclöe becftaat op öie plaatfeXegt te fijn eene Stadt , die op eenen Berg gelegen is.

English

Lord appointed, Matth. 5:10. His disciples or followers (as Gomarus understands that passage) are said to be a city set upon a hill.
Original

en fulcy niet en öan ucröojöcn 3ijn : ttoelcli top WliijcfenictCöclijftöe Room* fctje l^cïcfee ) toetilacn / toan cene altijtJtfiötbare en uptcrlpch fioD bertoonenöc flanlJttietficïcfteal^Becan. inMan.Lib. i. §.f. iüaer V>an een uptfle* licnbe toa;mtctn 't licfit bcc ^cpUcfKpD/ In alle ötc in eene fiotbare jöerchetoave letienonfc0 ^ecten SefuiJ / en fün0 «OeeflesJ öcdac[ula 3ijn / Waer mede fy allen

English

and that such things cannot remain hidden — which we see (concerning the visible Roman church) of a church that is always visible and outwardly displaying its glory, as Becanus in Man. Lib. 1. §. 5. — whereof there shines a warmth in the light of holiness in all who live in a visible church under our Lord Jesus, and are partakers of His Spirit — whereby they to all
Original

die haar fien , een regel v^n wel televen louden fijn , a(0 Eralinus fejjt / ftetOOtl Gomarus Opltfit i^'DcrjJ. 5©aarOm toeröcn fpOOflöieHecrlijcke opderaerde genOetHt/Pla. 16. ?. Ligten onder een verdrayd gcflachu' iti de wereld. PhiK 2. 1^0

English

who see them ought to be a rule for living well, as Erasmus says, as Gomarus notes on that verse. Therefore they were called those glorious ones on the earth, Psa. 16:3. Lights among a crooked generation in the world. Phil. 2:15.
Original

«iSntoaetlöcfeUocfouDcnfpanöcrfinjJacnocmt conHcntocrDen/ Een Spruytvan

English

And indeed, by what other name could they be called — a Branch of
Original

des Heeren Planting, *i wcrck fijner handen, op dac hy verheerlijcki werde? jefai. 6c. 21.

English

the Lord's planting, the work of His hands, so that He might be glorified? Jesai. 60:21.
Original

Ahik» ^c6ct alïJ een maotla ïJonino petiö Doet en op-rfqt / encfieltot öeer* lijfeöfpö fönet orootDcpö / bat toil W intmcrö öat feer uptblincfeen fal alomme: nu öe l^eerc ctat bit öomnöröcli Dct o^nabe op / alleen tor prijs der Heeriijkheyd

English

Ahik. Just as a great king builds and erects something and sets it for the glory of his greatness — he always wants it to shine forth everywhere — so the Lord establishes this through the work of grace, solely for the praise of the glory
Original

fijner genade, Ephef. i. 6. CnDe op dat wy iouden fijn tot prijs fijner Heerlijk-

English

of His grace, Ephes. 1:6. And that we should be to the praise of His glory —
Original

hévd , tbiD. vers t2. <Cnlje gclp be plaatfen ( toelfeer eenige ban onfen 3©. 25'jocïJecbact bp ceb^act 5Ön ) m t ^. i©oo?b ontallucö fjjn/ foo ö«ft mp altöb baar toefeet i« 1 003 gefcflenen/ be benamlnge ban Godes Beeld. €pDef. 4. 24. ^ujs buntBt mp tocco 't Jgieutoe i^cbepfel onsei boo^ge)teIb alj$ een ^eelb ban benConingbec Coninaen opgetigtet tot betoning ban füne ^eerljjcftfiepb of ^cp* llgöcpb/ beugben/ bolmaacfttfiepb / Math.5.16. met ber0 48. i. petr. 1. 15. 16, <©at ban niet alleen fcïjoon/cojtelpcfe enden Coningconftiggelijckendgfjjn tttoct/ maac ooh booj be gantfcOe tocielb foobanig fig bcrtoonen.

English

ibid. verse 12. And the same passages (which several of our W. Brothers have cited one after another) in the H. Word are countless — so that it has always seemed to me in reading them that the designation of God's Image, Ephes. 4:24, is in view. Thus it seems to me also that the New Creature is presented to us as an image of the King of kings erected for the display of His glory or holiness, virtues, and perfection, Matth. 5:16, with verse 48. 1 Pet. 1:15, 16. — That this must not only be beautiful, precious, and kingly, but must also show itself as such before the whole world.
Original

Urb. 'tgisrfoo/miinl^ccc/ enbe toanneetmen bcrebe/ ofbcfafic felberegt (nne flet/ bie bjcngt t felbe mebe. 3©ant een Ciuiften te fijn fegt een regt-aacblg Difcipel , onderdaan en Lidn:iaat ban be ^cere 5lefu30f fjjn. <©efe fünbe in toaarDepb GodsSoone t'jilnbetoeccïbgecomen/enmcnffDgctoojben/ en fieeft

English

Urb. That is so, my sir, and when one rightly considers the cause or matter itself, it brings the same along with it. For to be a Christian signifies being a rightful disciple, subject, and member of the Lord Jesus. He, being in truth God's Son, came into the world and became man, and
Original

regtveerdig fi jnde voor de onregiveevdigen geleden , op dai hy den menfche ban bf

English

being righteous, suffered for the unrighteous, so that He might bring man back from the
Original

lï'eetc 45obt/ en fün gcï)oo?faemf)epb af-getoebcn fijnbe / hjcbcrom tot Godt foudebrengen, fegt Petrus , i.Petr. 3. 18. Ijjfijn oognierfi gclbee^ Inbat

English

Lord God — and man, having turned away from His obedience, he might bring back to God, says Petrus, 1. Petr. 3:18. His eye was chiefly fixed on that
Original

C?oote toerft bet becfoenlnge ban t)em te tocgc gcb?acljt/ op bat die dierbare beloften op onö bomen en wy daardoor der Godlijckernatueredeelagtig werden fouden , 2. Petr. i. 4» <Cn bat ble Saligmakende genade ons leeren foude, (alle

English

great work of reconciliation brought about by Him, so that those precious promises might come upon us and we might thereby become partakers of the divine nature, 2 Petr. 1:4. And that the saving grace should teach us (to deny all
Original

Godloosheyd, en wereldlehe begeerlijkheden re verlaken , en matiglijck , regtvcerdiglijck , en Godtfaliglijk te levenin defe wereld. Tit. 1. 11. 12. <$letbit

English

ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world. Tit. 2:11, 12. And this
Original

m niet alleen ook een vrugt ban ücfujj feomjle/maat toel bwpbelijcfi , onbec <5obtf cere 't voomaemfte eynde baec ban/ aljs t ^. 3©oo3b boojgaen^ {}cmn ge^

English

is not only also a fruit of Jesus' coming, but truly, under God's honor, the chief end thereof, as the H. Word previously sets forth,
Original

tUpgt / feggcnbe bat by fig voor ons gegeven heeft , op dat hy ons verloÉfe van ongeregiigheyd , enfig eeneygen volkreynige&c. Tit. 2. 19. <Snbe onfe fondet>

English

saying that He gave Himself for us, so that He might redeem us from unrighteousness and purify for Himself a people of His own, etc. Tit. 2:14. And our sins
Original

gedragen , op dat wy der Tonden afgeftorven fijnde , der geregtigheyd fouden leven. 1. Petr. 24. 91 5 Siep^

English

He bore, so that we, being dead to sin, should live unto righteousness. 1 Petr. 2:24. See —
Original

4 Befchouwlnge van Z I O

English

4 Contemplation of Zion
Original

tWn. vergevinge der londen , be gerufte Confcientie , m tiaac OO eene

English

— Zion. — the forgiveness of sins, the quiet Conscience, and therewith also a
Original

irreugde des Hemels, &c. 5©at tticcttcn fp 10 t üttik oogmetftban CfijlllTfcdm* flc / en öat men om ^oöc Danftbaac te fön / enöc Den toeg m mmSa tt aaan/ ook ijan nooöcn DeeftoeuoUfaam te fün/ en goetie toeccficn te Hoen

English

joy of Heaven, etc. For what do they know is the sole aim of Christ's coming, and that in order to be thankful to God and to walk in the way of salvation, one must also be obedient and do good works —
Original

Urb. ^atfötoaacfö^ocöec/enfprnbecftaan felbe ntettoatfpfeattcn- btbattende ö|e ^aUc fjcpö/ D(e öc t^ecre SBcfusi on^ ia comcn upt- toerSficel toat

English

Urb. That is true, Brother, and they do not themselves understand what they are saying — debating that holiness which the Lord Jesus has indeed come to work out for us — how entirely
Original

anöer^tCfütt/aljJöte wederom brenginge van den menfche onder 's Hemels Co-

English

different it is, as it is the restoration of man under Heaven's King —
Original

mngnjcke öaac Ulecfcfjciijcfi öette lepö öaat ter fööen af / fo een ftepl en fmaabc gaacntct/ en Daarom beöencftcnfpfig/ Hh en toeettoat ^emelfrhe bjeoaöeni öaar epoen fin. ©an irelcftc mrfg?ecp m na gelcgenttiepD fön fa( / om Kr tc fp^efien. iö fcoge Dan / 10 De Jgecre 3Iefu0 Daarom tn De toere d gecomX om ten menfcfie m felben te omrccften / en <©oDe tc Dercrögen tot eygcne tot onder!

English

— whose kingly dominion is so visibly remote from them — so steep and shameful a path they do not take, and therefore they think to themselves: I do not know what heavenly joys there are as the end of it. About which mistake I shall have opportunity to speak hereafter. I ask then: did the Lord Jesus come into the world for that purpose — to convert a man in himself and to acquire for God His own subjects —
Original

danen; 1^ fijn ujde.n , en voldoeningc Apoc. 5.9. vergevinge der fonden Hebr

English

— His own; His purchased ones and satisfaction, Apoc. 5:9. forgiveness of sins, Hebr.
Original

9.13 24. Daar toe ttercftenDe; comt^p on0 aw Propheet fulcr op De toêteiD Ie?

English

9:13, 24, serving to that end — does He come to us as Prophet to teach such things to the world,
Original

ren/ tot mm/ eneenigeCOnClufteÖebBenDc. Verfaaktufelven, enXeygen ende bekeert u , en gelootc den Evangelie ; COmenDe fülCX OOfi in fftnepaenerf

English

to repentance, having one conclusion: Deny yourselves, and your own ways, and repent and believe the gospel — coming also with this in His own example,
Original

cmpel IcbenDfg entoolmaafiteliicfi aantoöfen/ alft Die Daar toe toais i )e wefenthjcke Deugd feive in het vieefch : JBJeenftet/enDeen^aat nfet obertupflt / Dat foo een bolb alji ffg felben feggcnDifcipuicn en Navolgers Dan Dien geftS te frin/ DiifonDere uptffefienDemenfcljen mocflen toefen/ In toaaractjttóe DtrloocbemRa taarsf-felfjof / en In alle 2i»eugöeni vvMwipvmKji

English

living and perfectly displaying this in His own example, as He who was the very essential virtue itself in the flesh — does one not see, and is one not convinced, that such a people as call themselves disciples and followers of that Spirit ought to be distinguished and outstanding persons, in true self-denial and in all virtues?
Original

Ahik. ^eccöer aljj De ^epDenfcBe ^öflofopftcn ïjare fcöoolen oprlgteDen / m 55iftipulcn maacöten/ namen öareleerUngen Dare onDertoilftngen/ ootfiftarfcC USeefteren o^DjejS / en ejccmpelen foo <n/ en aan / Dat fp op enDe upt Die leereiwt* D?ucfttcn/ Dien iBcefïer geiijft tolerDen / en foo iiptflchcnD en afoefonDert ban olie Soaren"'' "^^^ ^'^^^ «nDeflen / Dot Die ^Dlfrlpulen ban f«So een Uteefkt

English

Ahik. Just as the heathen Philosophers set up their schools and made disciples, taking their pupils under their instruction — bringing in authoritative Masters and examples so closely and constantly that from and through that teaching they pressed out those pupils, making them like that Master, and so outstanding and separated from all others — so that the disciples of such a Master
Original

Urb, gffnfcttoant^ fooooftDeiKunnlcÈenln tj^aufDom banfiareiaatro* mn: €niffer niet DupfeuD-maal meer reDenIn Defen/ Daar foo uptnemSD een Metftcr foo Ijeplfaam een leven .footoonDerlötöbercregen/ foofIaarenobec# «ocDig f eeren / en foo lebcnbig in fijn boojbeelD uptD?uc6en tomt i Wat een toon* Der / Dat Den mcnffOctn Defcn fig te bJcDcn DouDmet encfielijheen Difcipei ban Jem te hceren fonöec meet ! €nDc nog clarer fai Dit a(le0 blncften foo topDe ton^

English

Urb. Yes indeed — for so also the Cynics were well-known in the mastery of their teachers. And is there not a thousand times more reason in this case, where so excellent a Master has obtained so wholesome a life, so plainly necessary to teach, and so vividly to impress it in His example? What a wonder it is, that a person in this respect should content himself merely with being called a disciple of Him without more! And all this will shine still more clearly when we take into
Original

flDeratle ban gicfutf Coningdom plantfegeben. Hy is gefalft over Syon den berg van, Gods Hcyligheyd , ?h\.z.6. €n over 'r Huys Jacobs Coninggemaackt in dereeuwigheyd , Luc i. 52, gelijCft ontallÜCBe maicnbanGods Coninkrijke,

English

consideration the establishment of Jesus' Kingdom. He is anointed over Zion, the mountain of God's holiness, Psa. 2:6. And made King over the house of Jacob forever, Luke 1:32, as countless places speak of God's Kingdom,
Original

en dat der Hemelen btrmelDcttoerD: gimmer^Datfcgt eene bebeerfchinge Der menfcocn/ cneenevrywiihgeonderdanigheyd, en geReeleEvgen/ievd Derfelbet aanDen^eere^efu^/ enDoojIjcnaandeHeereGodr. *m ««^v

English

and that of the Heavens, is proclaimed — that signifies always a dominion over persons, and a free and willing subjection and complete devotion of the same to the Lord Jesus, and through Him to the Lord God.
Original

Ahik. <gn foo een Coningrijk op gerlgt ober Der menfcl^cn flelen/ Defefbe benebeni* De Xicfiamen gem cn fiin geDoo^faamftepDganfcfjciüö onDertocroenDe/ gaat met De ftennlffe ban fünc npt-nementeepD Daar toe berllgtenöe / enDc fiareti totlfe nepgenDc/ Dare fjerten en affecten licfDe/ fjaat f c. DaDcltjcfte betanDeren^ De / (ouDc öat niet nntbltncftcn / cn min figfbaar fijn / alji een Stadt op een Berg

English

Ahik. And such a Kingdom, established over the souls of people, completely subjecting their bodies and their obedience — going about enlightening them with the knowledge of His excellence, inclining their will, and actually changing their hearts and affections with love, hatred, etc. — would that not shine forth and be less visible than a city on a hill
Original

•f een Keers op een Kandelaar, Mauh. 5. 14. 15. 16. jaccn Jigtin dcDuvllernïs, Phil.2.18. ?

English

and a candle on a candlestick, Matth. 5:14, 15, 16, yes, lights in darkness, Phil. 2:15?
Original

Befchouwinge van Z I O N. 7

English

Contemplation of Zion. 7
Original

Urb. JWkrclaatH blücöt Bet / öIj5 ben odoïjfo^t) tm chriftcn , öat <si «tt ftiö- - maat ban de j^eere ^(fu]5 gcnaamt l»crD / f^utic met €Mfio al0 fon f)oof t fuitx \)ttmm aelöcö öe Uöcn onfcsi ^«öaam^ met on0 fiooft fijn ; Dit (lelt (fegt onf< Catechii. ©jag. 32.) €cne gcmccnfcöap/ of tKclagiig-toctlien ban aicn feiven Geeft Dtc in 3!cfu €fiM^ 0^ *• Qtldth Dan on^ |)ooft Oc icbcubigc gceücn aan onfe IcDcnitteO^ Deelt/ DefelUe leDenDtg-ma&enDe/ en rcgcrenDe ; alfo Dedt De ^cere ^efusf fijnen ^. ^eefl aan allefgne JU^m meDe / in boegen fp Doo? Dcfelbe / dlj$ tioo; een Geeft des levens , lebenDtg gemaac&t toerDen/ c gcfücfe een 3licDaam D002 De Siele)enDe ban gem. ^ooft geregeert biecDen na funcn b)ille/ocii)& onfe !e> ben on^ {)ooft tn alle^ gc{)oo2faam3Dn/ om Dat eene ftcle tn bcpDen möont : fiet

English

Urb. It appears most clearly from this, that whoever is called a Christian, being called by the name of the Lord Jesus, must be united with Christ as his Head just as the members of our body are with our head. This establishes (says our Catech. Q. 32.) a communion, or partaking of the same Spirit who is in Jesus Christ — just as our Head communicates the living spirits to our members, making them alive and governing them; so also the Lord Jesus shares His H. Spirit with all His members, so that through Him, as through a Spirit of life, they are made alive (as a body is by the Soul) and governed by Him, their Head, according to His will — just as our members are in all things obedient to our head, because one soul dwells in both. See —
Original

Sreph. ^it (feggen fp ) ijj foo hp gclijcfeenijS gefegt/ maar niet cpgentlücfi / en naDejUcttec te Uer|laan : toant Datclemt teftcrcft/ entoaatbonDmenDan ge? lobigen i

English

Steph. This (they say) is so said by way of comparison, but not literally, and is to be understood more precisely — for that presses too hard; and where does one find such believers?
Original

Urb. a©el Dp gclijcltcni^ / De tooo^Dcn en namen anngaanbe maar aider-evccntl: jkft nopenoe De fabe fulbc : Dat i0 bj.iaragtelöcb en epgentlijtb te fpjeftcn baar foacen gcmeenfcjiap Dcji feltjcn ^0eeaJ^f in Ct)?i(to en in De gclobigen / alö in cnjJ bwft cn UDen. »t i©elh Dan fjoetod in De gelooblgcn DebJiJl fp op D' ecrDe fijn/ na x©oD^ fonDcrlingc beilellinge geen boImaac(ut)cpö Der genaDcn / nogtanö eene toonDerlöcbe ftgtbarc upt(lcftcntljepD fulcfter mcnfcfjen fleflen fouöe : toant toaac fietmcn ergens een Icbenö lictjaam/ 't geen Dooj De banD ban een Dooöe niet onDec* fcijepDen en can toerDen i of eene Die boo? De iOolitie leeft in een burgetlöch ampt/ We men geen DaDen Daar omrent fiet DoenbobeneenanDer ^gelijcömennueen Gertff. Chrifttninfönen tDanbel/ intooo;Den en anDerfinss bangecn èapiflof onbrcn onDcrfc bcpbcn en ean.

English

Urb. Well, by comparison — the words and names are most exactly suited concerning this matter. That is to speak truthfully and literally where there was a communion of the same Spirit in Christ and in the believers, as in one body and members. Now, although in the believers, as long as they are on earth, there is by God's special appointment no perfection of the gifts of grace, nevertheless a wonderful visible eminence of such persons ought to be evident — for where does one see a living body anywhere that cannot be distinguished from a dead one by the hand? Or one who lives for the Police in a civil office, of whom one sees no deeds done in that regard beyond another? — just as now a Reformed Christian can be distinguished in his conduct, in words and otherwise, from no Baptist or other person.
Original

Ahik. Stille öenc&ic6 al bafl/toaar loopt D«€D?tfïenDom/ of toaar Daalt öl^eenei onfe toan betragtingc Der ^. toaarfteDen (in beien ö^b icö 'tal ge* tntrcbt; bjengen onjs tot 't berUes» ban De toaerfjeDen felbe/ en tot fulcfie uptblug*

English

Ahik. Quietly consider this well — where does Christendom run, or where does our one course of contemplating the H. truths (into which I have entered it all in many a time) bring us — to the loss of the truths themselves, and to such evasive
Original

tlge bcDencbingcn / *t U oneyj^emlijk gefegt , dat en is foo niette verftaan , en

English

reflections: it is improperly said, it is not to be so understood, and
Original

Ipiergelöcften ; omDatDen epfcft Dej*IJ.<aec(tji foo obertupgenDon0inb'oogeti ftbünt / en top onf' en anDercr gen. CB^ittenen pjactücb foo berre Daar ban ber* fcUillig fien/ in geballe bie eenbowDig te nemen toare ; en Duö romen mp Daagljjc jc plicluen boo?/ baar aan men niet meer frbönt geftouDen te fön / en falmen mettet tpa eenflegifler ban leges abrogatx rrijgen onDer't Cb^iftenDom; ia of ^oDt gabe bat alfoo nictbelegjonben Der toaaröepD getooonlijcb mifgebat in btoalingcn betanDerDen!

English

the like — because the demand of the H. Spirit seems so overwhelmingly clear in our eyes, and we see our own and other Reformed Christians' practice so far removed from it, were one to take it simply; and thus daily duties come before us to which one no longer seems bound, and one will in time get a whole register of leges abrogata under Christendom — yes, would to God that those who thus commonly missed the foundation of Truth had not so changed into errors!
Original

Urb.5©ati!Stoeltoaar/ maar ban een anbreopmerrlringe. ^it Danfojön* be/a3£icnDen/ toat befjoojDeneen Chriften een toonDer baneen menfcbtefHn/ en infonDerfjepD een Geretormetrd Chriften ? alfmen oberlegt/bat/Doo2 iSatftan^ Ufl meefl De boojnaamfle f ragten ban bie magtige/ fiepligenbe toaarfiepD of toea« eenomen / of bermincfit getoojDen 3önDe (aljBf De aiienchai vige genade , cn gehele

English

Urb. That is quite true — but from a different observation. Seeing this then — what ought a Christian to be, a wonder of a person, and in particular a Reformed Christian? When one considers that by Satan's cunning most of the chief powers of that mighty, sanctifying truth have been taken away or diminished (such as the all-sufficient grace and the complete
Original

vergevingen derfonden , Aanrocpinge van Godt alleen , onmiddelijcke af-hanginge van't hooft ïefu.Geeftehjckc vereenigingc met - cn inwoninee van defrlvelefus,

English

forgiveness of sins, calling upon God alone, immediate dependence upon the Head Jesus, spiritual union with and indwelling of that same Jesus,
Original

iïPJi'i??!^^" ^ ö«Baagt Dceft fön ligt fuifje in fommige te geben/

English

— has shone His light thus in giving it to some —
Original

bat fp t felbe fienbe alle Die boofe gronDen öebben beginnen te beflrijDen / 00 Dat fp De cragten Der felbet tot i^cpligtjept Daar upt fouDen öerflelUn/en alfo Den Chri-

English

that they themselves, seeing all those evil foundations, had begun to combat them, so that they might restore the powers thereof to holiness, and thus the Chri-
Original

~^ Befchouwinge van Z 1 0 N.

English

Contemplation of Zion.
Original

ften na bcXeere bejU^eecen Cfijiftt reformeeren ' €m bat te^^m Mmt fteef t / bat foo te^ffclöch / toüb- luöttg/ outocbetfiJjcfièlucft / booj foo UjcI gclccm cn «©obfaligc mannen/ fo oUcïtupgcnbc en bc öa»fcÖc toewlb boo? b?<ngenbefous be nefchieben: toat bunrfit u/ tjS tiet W\ te bencfien/ljoebanig die Gereformeerden berjoo^öen te fijn ^ iSefteï tc6 ftfiame mp öoo? mp felben 0I.0 Kft bebencft / bat itft een ïeetaer bec felöer ben. , . - . ^ , ^

English

stians to reform according to the Lord, embracing Christ. And to consider this stands as necessary — that so simultaneously, so widely, so incontrovertibly, by so many learned and godly men, so convincingly, and bringing the present world before it, should have been set forth: what do you think — is it not worth considering how the Reformed ought to be? Truly, I am ashamed before myself when I reflect that I am a teacher of them.
Original

Ah ik ^ilitoiljs ben ich 00& tocg G«MCöt getoeed iu fulcficgebagten/ en fan mp inüeelbcn/ bat bP manlec ban fp?cfeen beCngeicn alöuptben Hemel met bec? tojonbeclnn op batuoich bat men nu Chriftetie» die Gereformeerd waren noembe/ nebeifagcn/ en bectoagteben metlicclangen/tDatbanbatboUötoetbenfoubc / aan be luclcrtc be l^eece <6obt fünen ^oon bc^ebet ïjab / om Daac fig fel ve te on-

English

Ahik. I too have always been carried away in such thoughts, and can imagine that, by way of speaking, the angels looked down from Heaven with wonder upon that people who were now called Christians that were Reformed, and waited with longing to see what would become of that people, to whom the Lord God had sent His Son, in order that He might there draw them to Himself — to with-
Original

trecken door ware verlocheninae , en wederom lot Hem te brengen j Cnbe 't f^lDC

English

draw them through true self-denial, and to bring them back to Him; and the same
Original

mioübecbalfcfjtticïUonbtgenlaat. • . ^ . c .

English

would be a wondrous thing to describe.
Original

Steph. min ï^cecen icHbefKn bat ul. tooojbcnmpoptret&enfn eencïioogc befcDonUjingebanecn Chriften , toelcfiet^beöooclüchcgeftaltepnjfrboojgcbjeli ban 't [m m fó. ecefljS / en bpfonbetlijcö boo? 't bagelütcgefigt bec genet b(e top COiiftencn noemen en baat tooo?ï)ouben) Dpnagcfjeel upt on* ooge gaat.

English

Steph. My lords, I observe that your words draw me up into a high contemplation of a Christian, whose proper form in its foremost appearance of life — first of all, and particularly through the daily sight of those whom we call Christians and hold to be such — has almost entirely gone out of our eyes.
Original

Ahik ^0 feet toCtbcn top getoOOn/ 1. <©at be Belijders van 't Chnltendom

English

Ahik. So greatly have we grown accustomed: 1. That the Confessors of Christendom
Original

't felbc niet en bcletoen/ 2. '^atmen gcm- Belijders ban öoben neet maat Chriftenen noemt/ eu V ^^tmeu epnbelöcft alfmenbatgetooontoeiö/ btbe. fchrijvinee van een Chniten upi fulche «tcmplat CU / alfmeu baaglucï booafig fict/ gaat «alen. ^ict bcfe i btngen m on0 \)ctbecf m befen.

English

do not prevent the same; 2. That one no longer calls such Confessors by the name above but simply Christians; and 3. That one finally, as one becomes accustomed to it, derives the description of a Christian from such examples as one sees daily before one. See these things hidden in us in this matter.
Original

U^^bT Wllccn t Hcviièdom . bat ir^ Heyhg Woord tan en moet on0 ftf et (tt onbet f eaten ; en ae toiffelijch/ 1 geen top tot nog toe baat ban gcfcgt öebbcn, b;ien# ben/ bat % maat be faach gcboobbettot / bp t geene baat ban gefegt foubc tonnen toet ben • infonbet Depb al« toP een0 foubcn toiilen op-Dalen be beloften en beftD^ö^ binnen in ben «Öuben tijbgeöaan/ ban iciusConin^njckcn beffelfes geflaUe m ben nieutoen tijd der verbeiennge toeUUc top nu fouben Delcben/ en toel op eenc

English

Urb. Alone the Sanctuary — that is, the Holy Word — can and must indeed undergird us securely; and certainly, what we have said of it thus far, friends, is but the matter touched upon, beside what could be said of it — especially if we should once wish to recall the promises and descriptions given in the Old Testament of the kingdoms of Jesus, of the same form in the new time of reformation which we now are to live through, and indeed in a
Original

^s7Jpr'i!»S%ocft»^^^^ toe gefegt mü.n fteeten/ toant (c& ffa al« frnnö bcricrtcnom Chriftenen tcbinöen: altftooiS icft toetb gebtoongen tc be^ ficnncn / bat bien ftoi et bet fcer che/ bie tcgentooojbig i& toaatlijch ntet en gelpt/ ten aanficn ban 't Icbcn na een toat e €b2i (ten üetcfte.

English

said, my lords, for I stand ever ready as a friend to serve Christians; yet always I am compelled to acknowledge that that state of the church which now exists truly does not avail, in regard to the life according to a true Christian church.
Original

Ah?k l>^t iViiaat/ toant of t bolcb al fig uptetlöch eetlftcftbjoeg/toat ijï m ijobcnéepbcnö^ €nbe öte fig boo?-gebenGeretor meerde Chnftfnentcfön/blc Sen in fiaat ganfcRc leben ooU öobcn bic^ban 't $)aufbom en alie anbetcQ upt. (iVSalö 1 ren na bclwig be i^. a^aatöepb et agt Ijccft / cn geeft ben mcnfcge te

English

Ahik. That is true; for even if the people conducted themselves outwardly with honor, what is that in vanities? And those who gave themselves out to be Reformed Christians — they see in the state of their whole life also today those of Popery and all others surpassing them. As one who after his inclination has given heed to the H. Truth, and gives the person to
Original

&l ■ toauTtoaac in anbetö be uptnement^epb ban een ^ecefo?.

English

see wherein otherwise lies the eminence of a Reformer.
Original

topdUHe^igeS . bati^immet^eengtootefafee/en bieenmort

English

which Holiness — that is indeed a great matter, and one that must
Original

^iVh^ ^Èu^mz^^hii bc toaatOcPb belöbt/ cn niet en beleeft/ bi« öecfc fe/ gelfjö eei« bUnbT/ in bc Ic èt c brt Coicurcn onbet-tocfen/baat be ïöaatD^ Pi>t ban öeeft j toat bunelit u/ D«ft DP öic / of Dceft ÖP f« »«t ♦ ^^^^

English

who confesses the Truth and does not live it — that church, like a blind man, investigates in the letters of Cocceius where the Truth proceeds from; what do you think — does he have it, or does he have it assuredly?
Original

Befchouwinge van Z I O N. p Ahik. ^at (lonli hjijï te öebifputcccn.

English

Contemplation of Zion. Ahik. That would be wise to debate.
Original

Urb. jnaaac öaac oDcc cn ttoid-tedcn icft met; *t fal miflTcDJ^n nóa Dmc tc pafte f omcu. |I5acc 't fp foo / fp IjcDDcn öc woorden der waarheyd : ®at i.0 Dan een toelOaaD ban De ^cerc <0oOt aanonstaetiaanof aangcE)obenomonjsibaactiooi

English

Urb. But over that I do not wrangle; it will perhaps still come to be fitting here. But be that as it may — they have the words of truth: that then is a benefit of the Lord God offered to us, whether presented to us or offered to us, that we for it
Original

ny tltekendé , en tOt wercktuygen van fijne hecrlijckhcyd te ttiabcn / öat I^i Verlochend , en üeugdfaam : toelCfiC aanbiedinge fOO Öe felUe fijn beÓoO^I0C& Cpnöe niet

English

be made known, and to be made instruments of His glory — that is, to be self-denying and virtuous: which offer, if it does not attain its proper end,
Original

en bcrcpcfit / en alfoo hit toelöaaö fijnbniotmetenccyot/ fooberclaartonji t i^epUflc tDoojö / öat Dc fclüc Den menfcöe niet aliccn niet beter , maar beel erger . cn hateiijcker maacftt in öejSi^eecen oooen/als( Wijcht Luc. 12. 47. toat/enUjaac

English

and is thus not reached, and so this benefit misses its mark entirely, then the Holy Word declares to us that the same makes the person not only no better, but much worse and more hateful in the eyes of the Lord, as is evident from Luc. 12. 47. Where, and where
Original

10 ban öie uy tnementheyd i

English

is then that eminence?
Original

Stcph. waariieyd if$ cbcntocl eett ftoflelijcRc fafec.

English

Steph. Truth is nevertheless a precious thing.
Original

Urb. 't foo : maat Die UïCCÖ banfulCftC niet aclunD gelijckmen behoort te kennen, i Cor. 8. i,z,7,. Of gelijck de waarheyd in jel'uis, Hph. 4.. 2o, 2i» eit

English

Urb. Indeed: but one who knew it from such things not as one ought to know it, 1 Cor. 8. 1, 2, 7. Or as the truth in Jesus, Eph. 4. 20, 21. and
Original

Ccmercftt be felbe tot bat epnbe (aiü oefeot ) ocoeiJcn ; fo boet maar ljareftofle# Iüc&l)cpö totberflcpninoeOcrbt'futcrjBientoan betraotersf. ^Soube J)ctoo6eeii uptttcficnb 3!onoman ocnoemt tonnen bJcrbcn/UJclcIicbcBabermetbeelefeec fotlcljjcfec boef hen boo2fi en beeft/ upt toclfbelji» oeenocIeerbBepb Baalt j of een uptflebcnb ocfonö mcnfcbe öicn ecntoc iBonöcr Deplfamc geneessmibbelen tocrben aangebobcn / toeitbe bp- öf niet/ tyf berbcerbelijcb oebjupcbt i en bat / om bat Wc mebicün fccr bofTelüch Wi

English

remarks the same exercised to that end (as said); so it only brings its preciousness to the strengthening of the outward service of the tractarians. Could he be called an outstanding Roman who has been provided by his father with many very precious books from which he draws his learning; or an outstanding healthy person to whom some wondrous healing remedies were offered, which he either did not use, or used harmfully; and that, because those medicines were very precious?
Original

Ahik. <ecne bpftere betfteertljcpb ! tocich ic6 mercBc upt bic mifgjeep tc ont* (laan / bat men be reformatie öeo^ijpt te fijn / een heritei der Leer-poinJien aiff of bat 't boojnaamfie of 't eentoc toare i baar bog ( be toaarbcpb fijnbe om en tot be

English

Ahik. A deep perversity! which I observe arises from this error, that people consider the reformation to be accomplished by a restoration of the Doctrinal Points, as though that were the chief or the only thing; whereas (the Truth being for and unto
Original

<0Obtfaligbepb j bet hcrftel van de ware Verlochening cn Heyligmakin^' bOOl*

English

godliness) the restoration of true self-denial and sanctification ought chiefly to have been
Original

naamlijch'toogbmercft ban be reformatie gctoeeflmoefte5ün/ enbe be her(teilinge der Leere aangemerf bt alss een noobfaUclijcb mibbel tot befelbe; al^ b^ebcc fal moeten bolgcn: enbe enbanooö dat kennen cnbelijbenber Jöaartiepbgeen beel ban die Heyiigmaking gefcgt bjerben / gemcrcbt bat die kennifle niet en ia / toelcBebe ^eereberepfcBt»

English

the principal aim of the reformation, and the restoration of the Doctrine to be regarded as a necessary means to the same; as shall more fully follow: and it is therefore of no use to call the knowing and confessing of the Truth a part of that sanctification, since that knowledge is not what the Lord requires.
Original

Urb. ^00 blijft ban / bat icfi fcpbe ; bjaar in bog ijS een <lBereform. CbJiflen uptnemenber ala een JDaptft of een anber i cn icB fcljamc mp al^i icft bat bjage / ooö ober mp felbe/ bie een ligt onber bie ligten beftoojben te fijn. Jiliaar bjienben laat onö be fa6e toat naber tomen / en fien toaar bet Japert.

English

Urb. So it remains then, as I said: in what then is a Reformed Christian more eminent than a Papist or another? And I am ashamed when I ask that, even of myself, who ought to be a light among those lights. But friends, let us come a little closer to the matter, and see where it fails.
Original

Steph.jiKaar met berlof/ mijn ^t^t / nog een tooojb op 't gefepbe. ^p feggen / bic beloften / fcfjabtitoen/ boorfeggingen / en bcfcbjijbinaen ban Cbrifti bolcb bf l^evcbc / 1 ijs toaar / bic Haan baar tod foo ftant / en puntig benen ^ ebog en iü bc bolbomcnbcpb baar ban in bit Icben niet te bertoagten/ 1 tö bier maar ten beien/ cn bcjf l^ecren <ï5objEJ 25e(tcUingc/be mate ban fijnen ♦Öeeji te gcben / fober of rupm na fijnen toille.

English

Steph. But with your leave, my Lord, yet one word on what was said. They say, those promises, shadows, prophecies, and descriptions of Christ's people by the Lord — 't is true, those stand there indeed so firmly, and pointedly placed; yet the fullness thereof in this life is not to be expected; it is here but in part, and it is the Lord God's appointment to give the measure of His Spirit — sparingly or abundantly, according to His will.
Original

Urb. <©at i& toaar • maar baar upt bc bcbenbagfc gcflaltc ban bc <0ereform. i^crcb tc ontfcbulbigen/foubc tat mifbrupb fijn ban bc lerc bcr on-bolmaafttbcpb in bcfen leben/in toelcftc fig tban0 bupfenben (ban J^eeren <acefl niet onberriflt fijnbe ; bcbcrbcn. iBaac boe onbolmaacbt ooft een ^ifcipel ban Zenofijn leere liptbzucbte/ conü men ebcntoel aan ben ftoier ban fijn tooojben en boen niet mr re* ften bat et ZemVs ;©ifftpel toaö^ ia bebtelt bie fcbolc niet altijb bien ftoeem^ en* be in gcbnlle baar cenjKufijfi-mec^er toarc/bicboorgaf boben alle menfcDen bie

English

Urb. That is true; but to use that to excuse the present state of the Reformed church would be an abuse of the doctrine of imperfection in this life, in which thousands at present (not being instructed by the Lord's Spirit) are ruined. But however imperfectly a Disciple of Zeno expressed his teaching, one could nevertheless by the style of his words and deeds still recognize that he was Zeno's disciple; yes, did not that school always maintain that style? And in case there was once an art-master who claimed to surpass all people in
Original

10 Befchouwinge van Z I O N.

English

Contemplation of Zion.
Original

ïonfl tt hemm / cn bcjjuaam tc fijn öic anöjc u Utm/ foo bcrw / öat l)p felfji fijuc rcote ^ifcipuicn öeii Sing-gectt inflojten conöe j toat DuncHt u / al toatcn onDer Die noo onbolmaacfttc fingcrjei en foubcn fp niet alle een ftocem öaac na ijcbbcii/ altljcojej en fouöc ïjU oantfcftc fcDoolc niet een olanfclj IjcbUcn na die meeflcc? maar om met een üioojD öic faacti te bolöocn : De ^fejt cn fcgt onjj loei <n fön ^. f©oo?ö niet ban tont trap ban bolmaahtficpb befe i^cetlücbgcpb ban <0ob0 hirii beten op aecöcn fiinjal/ maactoel uptöjucfielDrti/ bat eceencbpfonbereupfle-

English

the art, and to be capable of teaching it to others, so excellently that he himself could instill the Spirit of singing into his great disciples: what do you think — even if among those there were still imperfect singers, would they not all have a certain quality tending thereto, always? And would he not give that school a luster after that master? But to settle the matter in one word: the Spirit and His H. Word do not indeed tell us of what degree of perfection this glory of God's church on earth shall be; but He does express plainly that there shall be a particular eminence
Original

licntljepö fijn fal ban verlocheninge cn ware deugdfaamheyd , m bat bOlCh bat

English

of self-denial and true virtue, in that people who are
Original

€f)?tflt «©iff ipulcn fnn becrc boben alle anbere; in bouflcn bat Doe clepncn gcaab bet öenabc ja beginiei (ïcg^ fpl. fouben mogen Debben/ nogtbansJ bat clcpne baat

English

Christ's Disciples in His teaching above all others; holding that however small a degree of grace even beginners (I say) might have, yet that little there
Original

IjaatfcÖcrlÖCfifOUbemabenaljSeeneftadtopecn berg, al0 lenifalems Tempel,

English

should yet make itself conspicuous like a city on a hill, like Jerusalem's Temple,
Original

etc. na top flujs bcrOialbc : toant aljJ bc ï^. 45ecfl Cfi^ifïitoare leben foo be* fclj^Üft / foo toift l^p tmmecö tocl / bat befeibc Ijiec op ccröe onbolmaaclu fyn fouben / en bcrljalben en can jjaat gem. onbolmaacbtljepb ban bien glanfclj niet öantfcfjbcrDinbcrcn.

English

etc. as we related just now: for when the H. Spirit so describes Christ's true life, He well knew that the same would here on earth be imperfect, and therefore their aforesaid imperfection cannot entirely hinder that luster.
Original

S rt pil. i^u bcc(la tcftt ; cn bat 10 ftltctlijclt alfoo/ en baat na fal be l^eerc <ö5obt fnnoojbecl bellen. <0 ellcnöigc <0etcfoim. tecfte ban ! issbatbat betlocöenö bolcit i bat Ijcplia / bat öcugbiaam bolf li i bat foo betcc boben alle menfcften in bcugbcn/en gocbe toei'cljen nptHebcn fonbe / gclüf b fp in be bclüöeniiTc bet toaat^ Jjepb uptflcectu i gcenfin^/ geenfinss (i^ ellcnoige i^et che ! feg icö nog ban toelo ficcjJ banden bc ^tac fuift cpfTcben fal.

English

Steph. Now I understand it; and that is most certainly so, and according to that shall the Lord God set His judgment. O wretched Reformed church then! Is that the self-denying people? That holy, that virtuous people? That which would so greatly excel above all people in virtues and good works, just as they excel in the confession of the Truth? By no means, by no means — O wretched church! — I say again of such that the Lord demands this, what shall become of it.
Original

Urb. 3!a fiet / dit i0 't geen öc tjcecc aUBanjf ban onfe banben epfcbt >aljS fu* ne l^eplige Söetlellinge al be bcetljjc bbepD / bc ctogt / fijnen getooonlijcbcn fcgcn ban befelbe öct cbe toegnccmt/ en alom in tegenbcpd met bcfclbe toanbclt, 3©at ging dat ligt bet fïcfojmaticop/en boo?t/ n^ ben beginne/ aljs menbe belijbcfiJ bet felbe aan fiaat Itben en itigtelijbe tooojbcn licnnen tonbe/en nauto icmanb aljS upt licfbc tot <0obt en fijn toaatljepb baat toe quam / betoijl <<3alg/rab en biec baat bp te tjaicn toaö i boe fcbeen bat ligt alö een bliyem booj bcle lanben ïjcen / cn ijocbele bunfcnbcn trotb t na fig boo? f(jn behoo2lijchbcpb/toat gebaat baac 006 in te b,'cfeh flonb i en toat Haat bicn boo:tgang t banö niet alleen ftille / maat met toat gjoote fclj?ebcn gaat bic agtettoaattjü/ betoijl belc «Ototen bc ©aattjcpb bet lotbcncn / en in alle lanben bp na be getoclbigc ofte Itfligc becbolgingen tocncf men / betftoaten en boo; <ï5ob0 gcbengcniïi fcct beel bctmogen tot bccoztinge cn betminbering ban bit nu gem. «ae?efo?m. bolch i en bat isï nog maat t Hptet^» Ujfbe ; bog boe be l^eetc fjjncn fcgen en ^ecfl ban be fclbcn tocgnecmt/ toass lanft te fcggen en fal ons baat toe betct gclegcntbi pb boo^c omen.

English

Urb. Yes, see — this is what the Lord always requires of our hands; as His Holy appointment removes all fruitfulness, all fruit, His customary blessing from that same church, and walks everywhere in opposition to it. How that light of the Reformation rose up, and went forward, from the beginning, when one could recognize the confessors of it by their life and upright words, and scarcely anyone came to it except out of love for God and His Truth, while the gallows and fire were there ready to be seized; then that light shone like lightning through many lands, and how many thousands did it draw after it for its proper worth, whatever danger stood in the way of embracing it; and now what not only brings that advance to a standstill, but with what great strides does it go backward; while many great ones deny the Truth, and in almost all lands the violent or crafty persecutions beckon, sworn enemies, and for God's judgment very much power lies in the shortening and diminishing of this aforesaid Reformed people; and that is still but the outward thing; but how the Lord takes away His blessing and Spirit from them, would be long to say, and a better opportunity for it will present itself to us.
Original

Akik. Saat onss ban nu eenjj toat nabct in t bpfonbet ban onfentocjtanb gaan fpjeften.

English

Ahik. Let us then now go a little more closely and speak in particular of our condition.
Original

u rb. ^it i0 een £cc / baat Hgtet in ban upt tc tomen toatc : mp buncftt biB^

English

Urb. This is a sea, wherein it would be easier to enter than to come out: it seems to me that this-
Original

toiljj/ al}J ic6 in bit bebencben bal / het gamlche hooft is cranck cn *t gantfche hcrte is mat; vandevoetfoleaf tot't hooft roe en is i.iet geheels ; ftct CU bCCft gccn gC* baantCban een herfteld Lichaam des Heeren Jefu Chrifti : CU ttOg tan iCb fCCf bC*

English

time, as I fall to considering this matter — the whole head is sick and the whole heart is faint; from the sole of the foot to the head there is nothing whole; it has no appearance of a restored Body of the Lord Jesus Christ: and yet I can very
Original

ftoaarlijcb op't bethaal bet bpfonbetftcben tomen oofi/gemctcfit mcngcburtg bcrftelb flaat ' toat b'cllcnben en toat bet fclbct oojfabcn fün / fo ijJ bet eene \}tt ander / cn fo Ijecft bc fonben ben bloech / en beef toeet ble/bctoo?faacbt. Ahik. jjKaat mön J^eet/ in bifcoutfen en ijS men fo pcttincnt op b' ojöje met.

English

with difficulty come to an account of the particulars as well, since one frequently encounters a restored state; what the miseries are and what the causes thereof — so it is one after another, and thus sin has made its mark, and more knows this, has caused. Ahik. But my Lord, in discourses one is not always so precise about the order.
Original

^ Uib.

English

Urb.
Original

Befchouwinge van 2 1 0 N.

English

Contemplation of Zion.
Original

Urb. ö 90 cbcntocl / mijn ^^cx/ cm moeöec ban 't restebctffanti / «it bc oc- RcuaemfTe. ^n om De faach Uwt fiogctop tc öalen/ mpöuncht (onöct bccöctc* rins) öat fommtccomlïcltauflrmtclwotüpcn fijn'tbcötnöetöefojmam/ of oltftoojï Den toeflcl öaac ban rahcnöc i öie Dan naöeröanö in ben tcanb getaacHt/ cnb' «n oojfaah ban bcclauaaf ^ gemeente getoojben fijn. W bp occmp. baat 'ta^öo^Hel ben lafl/<nopljcf/ toajs Retormatie oftcheriteiimge, 'tO^ne feat ccnc layveringe Mn cciiigcfa&cn/ niet 't wegnemen of upttoerpm ban bc^ felbe baat Oecft men tn bclm met 't quaöc ijet goebc bctbjojpen / en alfoo be toaatïjenöovootnabeelgcbaan/ 'tfp ban bat t toareneenigegocbe o?bjebanbe oube iictcüe tot (ligtiuge tnacboccten nabcvDanbban t opgeboïgbe i^auföom jntfö2upcht ; 't fp ooti bupbcUjcfte bcbeelen ban ben l^cmcl / feec ban't pïufbom bccb^apb: bcfe miftjziipclicn en bctb^apinOcnmocftmentoeg genomen cnbefa* feen gcrcfo?mecrb laten blijven fjcbbcn/ baav nu (n beien 't een en t anbccbettoo?»

English

Urb. So nonetheless, my Lord, for the sake of the proper understanding, out of the customary usage. And to bring the matter a little lower, it seems to me (under correction) that certain circumstances are the chief hindrances of the Reformation, or at least touching the root of the matters; which then later fell into decay, and became the one cause of many thousands of congregations. But by way of example: that what the Apostle had as his burden and chief concern was Reformation or restoration — namely a purifying of certain matters, not the removing or casting out of the same; there one has in many respects thrown away the good together with the evil, and thus done the Truth great harm — whether it were certain good orders of the old church for edification and support which were later misused by the risen Popery; or also diabolical ordinances from Heaven, greatly distorted by Popery: these abuses and distortions one should have removed, and the matters left to remain reformed, whereas now in this respect the one and the other has been thrown
Original

pen i0. iaat OnÖ tot bOO?beelben fÜn/De veel » uldige orders en cloofters van Mun-

English

away. Let us take as examples the manifold orders and monasteries of Mon-
Original

iiicken en geefteiijcken. ï©ii cn comtcn nïct ttoütfclcn of befe ficbbenbaacoo?* fpjonh ban be oube 'Jlflictcn / of oeffenaarö ban fig felben tot <©oöfaligl}epb : en foiibc nicn niet bc fdbe Ijcbben fonnen gcO.nipchcn / tot fulcfte m fig oeffenen tot bcnöientl öcc ftcitaen ; item bic fig toouben laten geb?upclicn onbec 't bolCHtot alledep gocbe toecclicn ban 23a?mbectigljepb en.anbcei gelijcft D. Seppems befclbe tot Ijanc begin biengt/ Pol. tcd. iib. i.cap.6. enfietmenfjeeftfetegjon* ben uptgccoepb. <©e Menen en Vesperen in 't i^aufbom nemen immeï0 Ijaten

English

ks and clergy. We need not doubt that these have their origin from the ancient Ascetics, or practitioners of self-discipline unto godliness: and could one not have used the same for such as practice themselves in the service of the churches; likewise those who wished to let themselves be used among the people for all manner of good works of mercy and other things — as D. Seppems brings them to their beginnings, Pol. Eccl. lib. 1. cap. 6. — and see, one has rooted them out to the ground. The Mattins and Vespers in Popery take indeed their
Original

oo?rp2onö ban be goebe ugtenb enbe abonb-oeffeningen of gebeben/bie totoptocchtngc / en bccgeeflelijchinge m bolcr (ligtelijcli in be gcmepnte foube connen gefcbicbcn / fiet men (jccftfe ganff D upt getoo?pen / baarfe te refojmcercn en tot. (tigtinge bcr gemepnte meet en pbcrigec te plegen tonren getoeeft. ^e Oorbiegte fjab notop2li)cR fiaten eo2fp?oncri ban bie raabji-picgingeber menfcftcn bpfjaren ©oojgangec m bet cebelijclier fcDapcn bp Oaren it^irbec / nopenbe be getoigtigc ficl-fojge/ en be Inmb-lepbuige bcc troutoe öarbcrcn baat in / en ontrent: bc ntifb^uptlien baac bp ingelopen toatcn fefteciijcfi boo? be cefo?matic toeg te boen gebjcefl ; maar en ïjccftmen niet 't gocbe met 't guabe bertoo?pen i toant niet alleen legt onbcr onsi ter neber bat belijden der fondenaan oleander, baar ban 313*

English

One sees that the original good morning and evening devotions or prayers, which could easily have been conducted for the edification and spiritual nourishment of the people in the congregation, have been wholly cast out — whereas they ought to have been reformed and practiced more fervently for the instruction of the congregation. The oversight had necessarily to have its origin from the counsel of men, in the more orderly shepherding of souls together with their shepherds, concerning the weighty care of souls and the guiding of hands of the faithful shepherds therein and thereabout; the abuses that had crept in alongside were to have been firmly removed by the Reformation. But has one not cast out the good together with the bad? For not only does the confession of sins lie cast down among us,
Original

cobujai fp2eecht/ntaar alle openinge ber tonfcientien/raabfocftingciv ^cter eenre,alle onberfocchingc ban besf ilQenfcDen geeltelüfte geltalte/raabgcbinge/bclcpbin^i ge ie. ter anbje fübe : fobat pber mènfcöein batallcrtotgtigdetocrfe ban bc toeU Üanb ber fielc ( Ijoe one?baren fiu ooö ; op füjn cpgcn bogt fo botteling baar Dene gaat / baar bn nauUjcjc een bonbcrb gulb. foube bJillen abontupjen / altïjoosi geett Jutolijch of pet fulcr / fonber met lumbigcn fig baar ober te berabcn/ upt toelf ben

English

as it is commonly said — but also all opening of consciences, consultations, and on the one hand all examination of a person's spiritual condition, counseling, guidance, and so forth; and on the other hand: so that every person, in that most weighty work of the welfare of the soul (however strange it still seems to us), goes about it so foolishly on his own judgment, where he would scarcely venture a hundred guilders, and has never reflected or considered anything of the kind, without consulting the learned about it — from which
Original

eene bObenniate grote en biepe onkunde van fig felfs , overkorttinge vati de Con. fcientie Ctt verhardinge of ongevoelijckheyd der herten , OUbcr 't gcn. ^crcfomi.

English

an exceedingly great and deep ignorance of oneself, an abbreviating of the conscience, and a hardening or insensibility of the hearts arises, under what is commonly called Reformation.
Original

CÖJifïen-bolcli ontllaaniö; toaarboo? baar benaam ban Clmflen genoeg fijn* be/Tp maar alled felf bc bepligflc oeffeningen na ben (ïcur / en natup?lp boen^ aljS bf e geen gceftelijcft begin bennen / nog tonnen onbcrftljepbcn / en toat fjaar boo?» tornt in baar Icben/ boen na baar natuurlijfi berflanb cn lufl baar Iepbet:en laa0? baar tornt ond beef beerlücBcgefïalte ten groten beele ban baan. ^co i0 bet ge^ gaan en gaat De-t inontallötfte anöjc faften: bc Heerfchappye bc^ paufbomsJover des HcerenerMccibcrbjetpenbetjütotbcragtinge banbc l^ertbeivjtbc magt cn

English

This arises among the Christian people; whereby it suffices for them that they bear the name of Christians — they perform even the holiest exercises mechanically and by natural habit, as those who have no spiritual beginning, nor can distinguish it, and what comes before them in their lives they do according to their natural understanding and inclination that guides them. And from there comes to us a large part of that wretched condition. So it has gone and continues to go in countless other matters: the dominion of the papacy over the Lord's servants, cast down in contempt of the shepherds, the power and
Original

Befchouwinge van ZIOK.

English

Contemplation of Zion.
Original

lUQt oebiillcn / m nautohjcjc m fkt pmanö ben Conink jefum uQtvm' U\ fm btc* Haai-0. <©e i raniTubfiantiaae Dcctoojpcn fiinöe / fijn be Kcöen W eaufcèc ge.

English

authority over consciences, so that scarcely anyone acknowledges King Jesus in his particular affairs. The transubstantiation having been rejected, the grounds of the cause have become
Original

nieiingvan fefus vleefch cn bloed » van hein lelvcn Godt en mcnfch , 0002 't <Sacc'

English

the genuine communication of Jesus' flesh and blood — of Him who is Himself God and man — through the Sacrament
Original

(al!$ öoo? een 1^. JDaaipanöj toaaraotelijcft ocfcDieöenöe / ^uïjt oegaan / flecbeti in De lettec Dan teken enfegei, en (ten fcOoonfle; ocloUenecnigetoelöaöenui plaatfeUanöen J^etfoonfelUctebcrmjoen. i^oe tömet't by gelovig vaitenen iichaam-aueiien, alle toaw baftcn cn t onöec-ft.jcnouige ban 'tltcljaam beraaan cn

English

as truly occurring through a holy meal — gone, reduced merely to the letter of sign and seal, and at best: allowing the belief in some benefits in place of acknowledging the Person Himself. How has it come about, through devout fasting and bodily mortification, all true fasting and the subjugation of the body being cast away and
Original

bcrlO^cn^ enbaac'tbCCbJerpen ban'c onderfchcydruflchcnGccrtciijck en we-

English

lost — and the throwing away of the distinction between spiritual and
Original

reidiijck cnchel baat op acngclcot toaö/ om al(e Cf)2ijicnen oeefieljich te boen fyn / öoe Oet al DleefclilijcH en toccelbfcf) octooiben i

English

worldly, which was solely directed toward making all Christians spiritual — how has it all become fleshly and worldly!
Original

Ahik. jjBiju ^ttï^ tcli meucbe toel bat bat fonbcc epnbe fijn foubc / foo bcle öp* fonbcrïjcbcn ballen nip ooft baat toe in. ^lap buncbt 't conit al baar ban bat men na fijn natupjlijch berflanb en b?ift reformeert / cn bat upt onuerficinb en onfeim* öc ban ben aarb bcc bjater IjerltcHinge befe/mijns^ Dcbimclicnsi cii tuaiö niet an« öer.öi/ aljj om in bc plaatfe ban bc ingecomcne menibhen vonden , cn bic natupiiijft ijctragtcb be Waarheyd tc l)ccflellen/en bat 0002 bc toaragtigc bjcrcfiingcn htm «6ee|ici5:cnbittoitgcmijllBetbcnbe/ Ijoe conb Dit anbcrö ujnbalicn alji albujs ?

English

Ahik. My sir, I thought that would be without end — so many particulars fall into that category for me as well. It seems to me it all comes from this: that one reforms according to one's natural understanding and impulse, and that from ignorance and uncertainty about the nature of the true restoration of these things — my opinion is that it was nothing other than to put in the place of the abuses that had crept in, and to seek to restore the Truth naturally — and with the true workings of the Spirit being excluded from this, how could it have fallen out otherwise than thus?
Original

Urb. ^at'jsfregt gebat / mijn%crj cn baar meeb itoptenienooft 'tèanf?

English

Urb. That is rightly said, my sir; and along with that also comes the answer
Original

bom ben monb ; men fepb/ Dp ejCemp. lefus is by ons , lo cn behoeftergeen Paus. <©e ware vcrücr ving Itaac ons le bctragten , niet eene ongcbodene /ichaam-

English

from the mouth; one said, for example: Jesus is with us, and therefore there is no need for a Pope. The true mortification is ours to practice — not an unbidden bodily
Original

queiiing &c. cn t bjajS rcgt gcfepD ,• hjarc maat bc H.Geeft geromcn in bc plaat* fcban t Paufdom : maar ben gceflelofcn ntcnfcftc fieeft ftg boo? bc tuaathepD meet al.ö 't ^aufbom berborben/ toant gc toi.ö / gelijc ft bc R eformatie door Gods

English

mortification, etc. And that was rightly said — yet the Holy Spirit came in the place of the papacy. But the spiritless person has corrupted himself through the Truth more than the papacy ever did; for you see, just as the Reformation, guided by God's
Original

Geelt öelepbt/ ccn öerdcl ban be toaatlKpb / t ligt/ (jet Icben isS ; fo i0 Reformeren fonder Geeft nictanbctjEialöfignoofnobctbefojmcren/ ofcncfeeltjcploosf cn <6obloo0 bjctben ; toant baar ben Dpgclobigcn papid nog in toom blijft boo? fijn bp-geloof / baat D^cft befe 't een en t anbet berüjojpcn / en gaat al<{ cenc onban? bige baarbenen.

English

Spirit, is a portion of the Truth — the light, the life — so reforming without the Spirit is nothing other than necessitating one's own re-reformation, or becoming spiritless and godless; for where the superstitious papist is still kept in check by his superstition, this person has cast off the one and the other and goes along as one who is ungrateful.
Original

Jiteph. «ÊnnogtanjS meent ben belijbct bet reformatie /bat fipcen Gereformeerde isj/en top boubcn bem ooft baar boor : fütibc eniger maten getUfl ober bcc menfcbcn toclftanb alsi top betfiaan/ bp ijS Gereformeerd van Leere, en foo oeflorben.

English

Steph. And yet the one who professes the Reformation thinks that he is a Reformed person, and we hold him for such too: one would be somewhat at ease about such a person's condition as we understand it — he is Reformed in Doctrine, and has died as such.
Original

Urb. gifl niet toaat ? €n bat buncftt mp iiS Oct ttoebc bat icft mif- gebat bin*

English

Urb. Is that not true? And that, it seems to me, is the second matter in which I have gone astray
Original

be / nopenbe ben t0C-(lel bet deformatie/ t. to. Dar men de Leere Gereformeerd heeft, en gemeent dat was de lake bat bC'^ft'ïlC» bcn naam ban flcfórmatic

English

concerning the state of the Reformation — that is, that one has Reformed the Doctrine, and considered that to be the matter that has given the Reformation its name,
Original

gegebcn / cn bic fo Icttctljjcft lectbe cn gcleert toasS / cn toicrb / toaö een «©etcfor'

English

and that whoever taught and learned that doctrine so literally, and became one, was a Reformed
Original

mcerbe: baatCCtflen cpgentljjCft 'therllel van't leven in eeefteiijcke crag: en

English

person: whereas the true and proper aim ought to have been the restoration of life in spiritual power and
Original

Heyligmakinge't oogmcf tft gctoccfl mocfl l)£bbeï\ I cn 't berftcl ban bc =5;ecre ccn mibbel baat toe : fo moeftc ban dat eetflc Dobcn al gcagt cri Doogfi bctragt gctoeefl ftjn / dat boo? bc öeformatie geftonbcn / cn foo eene boor een <3crefo2mccrbe i gc* lijcft t cpnbc altijb mcefl/en t mibbel maar baar toe bctracbt moet tocrbcn / cn bc faaft ban 't v^xS^t te benamen 10 : en bit i.ö bet baat fo bele pbctige boojflanbctjj ban be «©obtfalicfjepbin barcfcbriftcnfofecrenbicfttoiljcf obct blagen : cn i0

English

sanctification — that was to have been the aim; and the restoration of the Doctrine a means thereto. Thus that first matter ought always to have been regarded and most earnestly pursued — that which the Reformation discovered — and thus to be held as the goal for a Reformed person, just as the end must always be most regarded and the means only directed toward it; and the matter of naming it is: and this is what so many fervent advocates of godliness in their writings so keenly and earnestly lament; and it is
Original

getoi0 een lofe bonb be0 ^atftanö gctoccit/toclcöe fienbs bat fo een fjccrUjcft boorflel ban bic tragtige en al beranberenbe 1^ ©aarbcpb een toifferupn banfün ganfcl) tjjcft toa^ / öceft Ufligiijcft bw mcnfcb baar toe toeten tc brengen / bat fip

English

certainly a cunning bond of Satan, who, seeing that so excellent a proposal of that powerful and all-transforming Truth was a certain ruin to his entire kingdom, has cunningly been able to bring men to the point that they
Original

Befchouwinge van ZION. 13 6C vercondiging van die Waarheyd , 1)00? Reformatie ÖCÏ)OUbett ï)«ft/ QUaits

English

Contemplation of Zion. 13 have held the proclamation of that Truth for Reformation, as though
Original

hm m owotaotinge ban aBaarfjepö/ Die loa$i 't alleen / ötetoaiS t

English

merely the proclamation of Truth — that alone was it, that was the
Original

celKCl / $c. öte tjeDtfputccröe / öte Uerbcöigöe men maat / (alö of öat De oefjeclc faah tóare ) ooft Doe / alfmentoel mecchen contsc öat Cie Ueben niet öe lettecUjcfic a©aacljcpti alleen fiaöeoonöen teUecaenocoeni «n öat geeft oo?faacft aanfuU&e

English

whole matter, etc. — that one merely disputed it, defended it (as if that were the entire matter) — even now, when one could well perceive that those men had not found it sufficient to preach the literal Truth alone; and that gives occasion to such
Original

(laateUG^ÖCtocn. ^tet D. Teell.inlijnNoodw. Vertoog 3 B. 4. Cap. num. i.

English

shameful conditions. See D. Teell. in his Noodw. Vertoog, Book 3, Ch. 4, num. 1.
Original

Ahik. ^sl ooü toen e Uec^aan / toant alsi men allejS ceot tnfiet / öe Eeecc öec 3©aacljcpö en öet oenaöc iö om onss Gode te doen leven , en toecö in 't ^. ï©oo?l> altnö aliS een miööel öaac toe Vjoo^actlelö- .. , , , , , , ^

English

Ahik. Yes, I also understand it thus — for when one rightly considers all things, the Doctrine of Truth and of grace is to make us live unto God, and was always presented in the Holy Word as a means thereto.
Original

" Urb. «©at tj3 toaac mijn i^eec / maat öcn natup^Ujchen menfclje en Wt fe fo nfet aangcmccht / maat alleen in 't tjooft en 1 000 Ijcbücnöe de leere van de Regt-

English

Urb. That is true, my sir; but the natural person is not moved by this, but having the doctrine of Justification only in the head and in words,
Original

veerdigmakinge om nieten uyt genade , om fun tUjie eil l^emclfClje bjeuCJÖC öaaC

English

justification by nothing but grace — to find his earthly and heavenly joy therein
Original

in tc binöen / tieeft öe toaacftcpD bte.ö aangaanöc tc \)cbbm/ en teljerDeöiöcn/ fön fioogflc oogmcccfe gemaaht/ fonöec üiefeltoe te ojöincven tot een becöer epnöe t. to. öc feif-veriockening of J^ÉPligmatunge j cnöe metcftenöe bat ban baar upt / ( na öcoconbenbectoerch iKPlioen; eene onnobicDepb becöoebectoecröenfcljcentc tooiflen/ Ijecft gcmeent bc fatie oenoeaijebaantefijnalsiljpbe^leecebecgenaöe ïjab Uetbebigt ban bie blaam bat fp öcn mcnfcoe niet fo?geloo.0 en <0oöbeloos{ eu maacht ; fonbec te Oebcncften en tc bcbeHigcn bat be Elcccc bet genabe / ia öie Icene ccagttg ijsf tot <0obtfaligljepb / en bc eenigc t orfpronck en oo?faacft van alle waraacige Heyligmakinge , al0 baac toe fpccialijclie ücctoo?ben en geopenbaatt.

English

— has made it his highest aim to possess and defend the Truth concerning this, without ordaining the same toward a further end — that is, self-denial or sanctification — and, taking note that from this (according to the work of the covenant being accomplished) an unnecessary superfluity of good works appeared to result, he considered the matter sufficiently handled when he had defended the doctrine of grace from the charge that it makes men careless and godless; without reflecting on and confirming that the doctrine of grace — yes, that doctrine — is powerful unto godliness, and is the sole source and cause of all true sanctification, as being specially appointed and revealed for that end.
Original

Cfjnftelöcfec onbectoöfingc in ben Carechifmo ben leerling feer berflanbig op bic teaentoecping öec onregtfinnige / lectt anttooojöen met eene rebc get^omen ban

English

The Christian instruction in the Catechism very wisely teaches the learner to answer that objection of the heterodox with a reasoning taken from
Original

onfe inlijvingein den Heere Chrilto» Op Vr. Ó4.,bC albci Icbenbigfte UptÖJUCÖiits

English

our ingrafting into the Lord Christ. In Question 64, the most vivid expression
Original

ge ban be ccagt / in be %m bet genabe tot ^cpUgmahinge liggenbe»

English

of the power lying in the doctrine of grace for sanctification.
Original

Steph, <$ooisSljettoaaclpcft/ en bat can mcnbccfiaan eengtootcoojfaachte fun / öat 't <(5ecefo?m. CljJiflen-bolcb niet betet ban Icben en ijS.

English

Steph. God's truth — and that may be understood to be a great cause of why the Reformed Christian people live no better than they do.
Original

Ahik. ^onö men öaac niet tonnen en mogen bp boen 'baat topflui* m tooo?b Danfepben : t. bj. bat be lang ingetianhecbe opinie ban be berbienften öet toetc^ 6cn / ben menfclje geüjagt öcbbcnbe in bic ötoeperpe nopcnbe öc bebattingc ban öe Gei«ckfaii^;hey d , (t . to. bat ÖC felbc ban ccn anbec toefen foube fijn ban bc gra? tie öieï op cccben / cn buö be toate l^epligmaöingc baat ban top nog fpccialgcft fuUcn moeten fianbelenj ben onboojfigtigen <!5etefo2m. (lil-ftoijgensi öaac mee

English

Ahik. Could one not also add to that what we are almost coming to say — namely, that the long-entrenched opinion concerning the merits of works, having engaged man in that controversy concerning the debate over justification (that is, that the same would be of a different nature from grace operating here on earth, and thus the true sanctification derived from it — of which we shall still have to treat most specifically) — has silenced the incautious Reformed person with this,
Original

ReuU / cn öaac in blijft / mctcBenbe öe Ocgtbeecbtgmafeinge/ cnbc gerufte Conicienrie , bcncbcn^ enige vreugde aan / aljf öic ganfcDc faöc öooi CD?iflum bet* öient enbcctoojben / en al0 ïjet boogfïe en grootite eynde , gelijcö öc Heyhcheyd alj3i een middel om baac toe te tomen / en busf minöcc aljS gcm. b?eugbe ? eene totf?

English

keeping silent and remaining there — attending to justification and a restful conscience, attaching some joy thereto, as the entire matter being merited and acquired through Christ, and as the highest and greatest end — while holiness is like a means to come to it, and thus less than the aforesaid joy? A mad
Original

fe bCCtoeCCinge ban allesl / baac bOgöC vcrgevinge der fonden , rufte des gewiffes, cn vreugde des Geefts aUc mibbcUn fijn tCC Heyligmakinge, cn baac tOC gcOJ^

English

perversion of everything — whereas the forgiveness of sins, the rest of conscience, and the joy of the Spirit are all means unto sanctification, and are ordained
Original

bonneectPr.i^o. 4. Luc. 7.47- Hebr. 9. 14. Neh. 8. II. Pf. 119. 52. &c. cnöe toecb öc ^cpUgöcpö ccn miööel / of tocg tot De ee toigc b?eugöc gcnocmt / fo öeeft

English

thereunto: Pr. 90. 4. Luc. 7.47. Hebr. 9. 14. Neh. 8. 11. Ps. 119. 52. etc. And if holiness is called a means or way to eternal joy, then one has
Original

mentCbCïjiaaniöat öc onvolmaackte Heylighcyd CCtt toCg ij$ tot öe volmaackte »

English

to understand thereby that imperfect holiness is a way to perfect holiness.
Original

Upt öace natupje/ niet upt tcagt ban enige toet of (lipulatic ( fönbc öic in €f)?i(fo gcfteel bolbaan; :cn öart tooojö Loon in öcfen niet anbctjS ban anaiogicfc cn geheel oneygentiijck gcbjupcfet toccö Q\0 onfc CatecDif- leert op ©j.

English

Out of their own nature — not out of the force of any law or stipulation (that being wholly fulfilled in Christ); and the word Reward in this sense is used in no way other than analogically and entirely improperly, as our Catechism teaches in Question
Original

«4 Befchouwinge van Z I O N.

English

Contemplation of Zion.
Original

Ueöcn pjt anöcrjs boo^ üaac Doogtlc finiöe beoogt 7 en fyu nog aumQ/mö aa^^^^ bccüonö ban doet dac en gy lult leven Diübni ^ngcn / öat Doa öSnf^^^^ natuce IngcfcD^cben fo ïjcgt aanclecft / öat'ct fc met upt u cïöocn iTS tojicncn cn 10: üoo; öcn ^ccft bcc toaragtigcc bcrlocfjeninge öen mcS ben r öatist nict alleen fijn eygcM pjoffüt/ b^^^

English

those who are also elsewhere led by their highest aim, and are still prompted by the admonition do this and you shall live — which that same nature written in them clings to so tightly that they cannot and do not shake it off: through the spirit of true self-denial the means — that is, not only one's own profit, but
Original

hey d;ganff D beclocljcncn Doet; m Ham eerit öen Geeft der vvarer HeviieS

English

holiness — wholly denied; and in Him first the Spirit of true Holiness
Original

S teph. ïDit npatö^in.ö bcftDaartijcfi upt öen mcnfcïj te «noen / Oie betftaat/ bat 'i geen i]v öoet loai anbcris / aitf waarom |)p 't boet. ïfiaat/ U rb. ©ctiionü Dp nu / Dat t een en t anDer ban boben actoioat toerb • tn bat ïjp onbohnaac?;t toercfit om Doo? beeJ baDen De bolmaacötSDTbeco^ a fo ^uangeliff O / fouDec bie fmoop bp maniere ban toetcft-berbonö S b tmetbjeeniö buncöen. iX^aac ban bit öiet nabjeebec/ laS^nutota^^^^^^^ buigen boojrgaan. mv bunrftt in ben toefïel bec «efojmatie i^bie groo?" H 6aK c- beel tc f 02t geöaan/ Doo? bienmcn / Oet toecch fo f l pn gefcftatt / en be 4ie* «aacis baat toe / Der Ijaiben fo toepnige gelïelt Ijeeft. üMtua» / en oe ^le^

English

Steph. This is truly difficult to bring out of the person who understands that whatever he does is for no other reason than why he does it. But, Urb. Consider now that the one and the other are worked from above — and that he works imperfectly in order through many steps to arrive at perfection so evangelically, without that knot by way of a covenant of works seeming strange to him. But more on this shortly; let us allow the others to go first. It seems to me that in the state of the Reformation there has been a great shortcoming — because one, having assessed the work so slightly and having placed so few persons fitted for it, has
Original

^.^l'lï ^^'^^ mnmt / men fag bie b^eitjcpb bec dienaren in t ^aufbom/ ?al be "ec ^ ^" ^^^'^^"^ meenbemen toajS een cmittQfi

English

placed so few. One observed the multitude of ministers in the papacy; to have few of them, one thought, was a sufficient
Original

Urb. 'fi <0eloof toel / bat fulrftc bebencfiingen baar al toat in gebaan Rebben • ebentoel tint bie belc bienaarö in bc Uloomfc De ficrc fie iö te fien / bat be oube fteic^ m I ^'^ oemepnte Deel en baat toe bele bienaarö nobig geagt hebben /

English

Urb. I believe well that such considerations have played some role in that — yet one sees that many ministers in the Flemish church show that the old church considered a large congregation necessary and therefore regarded many ministers as necessary,
Original

1 fo bele Collcgjen; f c. baac toe aanftellenbc Dat nu bic naberljanö ( geliicrt ber^ B öecf ban 't belt altijb argH } fig tot be bjcrelb en t bleefcb begeben ftebben / bat 13 ijaac fclui ö entoais te refojmccengetoceft/nietbeinflellingcte bertoeroen:

English

so many Colleges, etc., appointed for that purpose. But that those who are nearby (just as the greater part of the world has always inclined badly) have given themselves over to the world and the flesh — that is what needed to be reformed in itself, not to disturb the institutions:
Original

men mOCft De leuye b..y eken bjeg/ maar toeCC fo bele werckcnde en Chrifto leven-

English

one had to root out laziness, but place so many who are active and living for Christ —
Original

ue helen inöc plaat9geb?agt Hebben : en bat Dab b)aarl(jft0 Reformeren netoeeft

English

souls in that place: and that would truly have been Reforming.
Original

24:48. , 5cc. maar toat Ijebben bec groten Dup.0 noubingcn alècfteUenöaan/ banbtcnacen/ ftanb/ en 0:0.2e/ i. Kon.io:^? tSlisiöatevvigeConingrijckdcs

English

24:48, etc. But what great care have the powerful applied to the ordering of rank and order, 1 Kon. 10? This is that eternal Kingdom of
Original

Hemels over de r menfchen fickn tC bebOjbCCen Martli. lo: 7. maac toat iVcCfll

English

heaven over the souls of men to preserve, Matth. 10:7. But what work
Original

te boen om een ïaoningrijtli op te regten ? 't ijj ben Oorlog te voeren tej^en *t 2IZ fche Rijcke der diiyfternis , Eph.6: 12. maar toat füu'cr boojgaugerjS in benlic* öamelijcöenoojlogb eenonber b'anber J tot bat ben laatflc nautolöci: ic aTo/ man te belepben Uceft : cn iö ftct niet onger ijmb / alömen fict bat alle befe binnen fo feec befojgt toecöen/alö ooli bc negotun ban l^oopmanfcDappen ter nelb toinff/ fogcnocgfaamenojbentUjcli beflelt/ toe-gaan ; bat bc ibrge der fieien , 'tacen immers r liaööen top geeflelijflicoogcn ) t toigtigfte en 't moepelijlifte foube firn/ fo toepnig beljerrtgt cnbefteit toerb/bat eencnboojgangecfomtijtöburenbente ijefo?genoftebelieerenöeeft-J » v i ^. r uMuiii;

English

is there to do to establish a kingdom? It is to wage war against the Kingdom of darkness, Eph. 6:12. But what has there been among predecessors in this daily warfare — one after another, until the last pressing need — to guide a man; and is it not strange, when one sees that all these matters within are so diligently attended to, as are also the affairs of trade for worldly profit, so sufficiently and orderly arranged, they go on well; that the care for souls (since indeed, if we had spiritual eyes, it would be the weightiest and most difficult matter) is so little governed and settled, that a leader has sometimes had to manage alone, or has had to instruct alone?
Original

Steph. i^aac t geen 'er te boen Ijj feggen fp / bat fan öoo? befen ol fiintietf at^ batintocrbeu.

English

Steph. But as for what needs to be done — they say that can already be accomplished by this, or that it has now been done.
Original

urb.

English

Urb.
Original

Befchouwinge van ZION. t$

English

Contemplation of Zion.
Original

Vrb. ^lUcx tarnt lipt cnftcic onbjctcutftcpö ; of om Datiiien öc faaft niet cn bc* fingt na beljojcn/ öie toan-bctraaituöc flètooon toccD/ en öat öic niettec tüö boo? Oenoeofaam toecb aanocnomen / ban öcfcceutoc öteoceficloosf fynöc «©objj toerö ticpn en ïjaajl gcnoco befo?öt fcftat/ cn pbcrt boo? fijn mcu ljup$ : ofte/ijj t)et fel* bc een Hectaac / bte fo fpjeetit / Den felben ( fo enige confcientie baai; bp i0 ) fult op op een anbct t jjb alsi DP oeperfl bjccb boo? obectupaingc bat nog belc in fijn toijcö

English

Urb. All of that comes from sheer ignorance; or because one does not properly attend to the task as it ought to be, which has become a customary habit, and because it is not taken up sufficiently and in time — from which comes the fact that the one who is soulless toward God is quickly and easily promoted to a position, and set over his own household: or else, if it is the same preacher who speaks thus, that same man (if there is any conscience in him) will hear himself say on another occasion, when he is most deeply convicted that much in his district
Original

OUgcbaanblÜft/ ÖOO^en fcggen: Wy moeren fo veel doen als n y connen , als wy

English

remains undone, they will hear them say: "We must do as much as we can, as long as we
Original

maar ons beit doen, &c. fogtnocgfaam bcbcnnenbc/baferoccn arbepberjS ge? nocg fijn tot fo een bocrcft : enom u l. eernef etn fmaah baac bnn te geben / ö fal u l. in't cojte enige noobfahclirthcpligten ban bat ampt op-tellen.

English

do our best, etc." — not sufficiently considering that there are enough laborers for such a task: and in order to give you, sir, an earnest taste of this, I shall briefly set forth some of the necessary duties of that office.
Original

1. ^aat moet gepredickt fijn : cn bJijS bit öab een man gcfieel ban nobe/ fo iö featfeibe niet een lippen-tocrcft /of uptfpjaaftban licrfen-fliibie/ maat cengeeftce ijjeH toecch / boo? fo beele alleen fp?alten / iitebitaticn gcbeben / fomtöbjS baflen/ cnb' felf-bctoerchingen te beccrijgcn/ Icejt D.Xeeiincks Noodw. Veiroog. 4.. bKU. 2.€ap. ^

English

1. There must be preaching: and if this truly requires a man wholly, then that same thing is not a lip-work or an utterance from book-study, but a spiritual labor of the soul — to be obtained by much speaking alone, by meditations, prayers, sometimes fasting, and self-examination. Read Dr. Teellinck, Noodw. Veiroog. 4th Book, 2nd Chapter.
Original

2. ,§0 bele anbjc oeffeningcn pnblijciic cn bpfonbcce ban Carechizntien , of on? öccbjufinocn bcr onbcn en jongen/ Prophetien . Gebeden , &c. cn foubcn bcfelbc nogbeclmcecberepfclittoerben: infonberiicpb/ fomen na 'tboo? fcfijiftban'c Dordr. Synodus, bc 3£ebematcn banbe bJücftcn t'famcn toepen cnonbecbJüfeit

English

2. So many other public and private exercises of Catechizing, or the instruction of old and young, of Prophesyings, Prayers, etc. — and the same ought to be done even much more frequently: especially, if one follows the prescription of the Synod of Dort, to call the members of the congregations together and instruct them
Original

fOUbe/Syn. Kat. Seff. 17.

English

Syn. Kat. Sess. 17.
Original

3. <$o?gcboo?befielen/altöoo3Eibci: Hebematen ; moet gcbjagcn toerben/gcs

English

3. The care for souls, always for all the members; must be exercised, just
Original

lijCft een l^erbCC bOO? fijn ^Cljapcn/ al.Ö die rekenfchap daar van lullen mOCtCn geven , Hebr. ly.ij. ^aac toc ljoo?t ten minftc / bat fp bc fclben alle ficnncn Joh. 10. V met alleen ban aanficn/ maat ïracen intocnbigen flanb/ ban toat conbitie / cn Ijoc te bctoeccftcn/ban toatgenabe/ Doe bc?rcgecomcnenï)ocboo?t-gaan# öc bat fp befelbe onbcctoüfcn / cn Icpbcn op bc befte toepbcn j bat fp fc ftclpen in alle Dace f mangftcben / $c. t . y r

English

as a shepherd for his sheep, as those who must give account of them, Hebr. 13:17. To that end it belongs at minimum that they know them all, Joh. 10 — not only by appearance, but by learning their inward condition, of what state, and how to be reached, of what grace, how the recently come have arrived and how they are progressing; and that they instruct and lead them in the best ways; that they assist them in all their needs, etc.
Original

Ahik 3Cp mp ! aan bat tocrB alleen öab een man genoeg / bic maactoepniac totfunfojgefiabbc. "

English

Ahik. Indeed! With that work alone a man would have enough who had but few in his care.
Original

Urb. <en tjoubcn topontf b?cemb / bat 't' bolcö in fo ecnc gccffclofe ceiito bcr^ tooeflet / baar pber ftecbc 1 8/ a 900. fuUfte tot fi)n laft öecft/ cn ban nog al 't anbct te betcagten ?

English

Urb. And do we find it strange that the people languish in such a soulless time, where each one constantly has 800 or 900 of such souls under his charge, and on top of that still all the other things to attend to?
Original

4. 3©oo? bc Huyfgefinnen ert fc^olcn itiocfl fojgc gcbjagcn bjcrben : en moed een Pbet Batbet betncmcn Boe/enbe befo?gen bat bc DuPjetgefinnen in fön topb na ben regel bejs j^SïpofïcljS Eph. 6: 1-9. gemanicett cn geocffenttoietbcn/ bc nalattacn öaat omrent ccnfutetcnbc /bolgenjj 'iSyn.Nat.i>eii.i7. cn baat tornt bP bc opfigtcnfo?geboo?bc fchoien in fijn bJijc&. ^vnuvi-

English

4. For the households and schools, care must be exercised: and one must ascertain how each father manages, and ensure that the households in his district are managed and exercised according to the rule of the Apostle, Eph. 6:1–9, censuring the negligent in this regard according to the Syn. Nat. Sess. 17. And to that is added the oversight of the schools ordained in his district.
Original

^c fcfjapcn moeflen menigmaal beforgtcnbeabemt fijn/ Ter. 2v 2. boo? öemepnfaamtjcpbmcetbanboojfpeciaalonbcrfoefttefeenncn.

English

The sheep must often be sought out and breathed upon with care, Jer. 23:2 — they must be known more by shared acquaintance than by special investigation.
Original

6. Sieckencneiiendi^'cnfijntcbetocrcften/ befterbenben fntluptf; entoatiö batceti toetö ban bed becommetni? cn bcbcncftcnsJ : fo fpn ooft alle gclcocntfic? ben banpctongetooon^ toaai te nemen / om baat Dp boojbecl in t oecftelwtftie^ ben tc boen. «.

English

6. The sick and the dying are to be visited, those near death in the home; and what a work of much anxiety and deliberation that is: so also are all the unusual occasions of sin to be observed, in order to do good thereby in making progress in the spiritual life.
Original

7. 53agt cn bag fö te waken tegen het incruypen van dwalingen en fonden in flCs

English

7. Night and day one must watch against the creeping in of errors and sins in
Original

mcpntccnpetfonen/ bcIeetingebes{»©ccf!!JfofoDetfünbe.

English

individual persons, in the instruction of the Word, which is so contrary to sin.
Original

.8. Il^aat toat isS'et nog een toet elb bol om bc licbea tot de Schaapftai be^

English

8. But what a world full of work it is still to bring the lost to the sheepfold of the
Original

i^ecrcïi

English

Lord —
Original

Befchouwingc van Z I O N.

English

Contemplation of Zion.
Original

mtm Sefu« / en ontict m toacc ocftoo^faamDcpU re brengen ? i. ^ic nu Stchickifciiiincn/ te lieccfee oaa"/ jtoat tunfc te onDectoufen fn öcfcontoetcnöe f cutoe ? met toat een moeptc moeten fp toeoebjaot ujccöen / om lufi tc Ijeööent ot

English

of Jesus — and bring them into true obedience? 1. Those who are now unfit, to the church — what skill is required to instruct and encounter them? With what difficulty must they be led along, in order to have any desire for
Original

bcacmeenfcöaütiec BcrcUe/ aljjeenscooi pnöelcofe boo? ïjaac? 2. ^^icnogoneefchikt frirtj onöec öe onregtfmtngcn : toai 10'et: een toecH om bic tc öcfecctcn/toat ccn foJrt/ toat een beflel / nfl/oUeïlco/ toaac-iicmenban öeleocntDepD/ memode/ «c. iöoaactocüannoöe? öc i^. ^clj?ift noemt 'et (ic^n- vangen, eneenwerck van wiisheyd , Spr. i+: ^o. maac fouö ooh ceit Bepman noeftec om een toilti fijn/ olöhjpomfenfidc? <©f oohtocl / aaröfclje wereidfcheen vieefchchjcke mem fcficn/ Die U naam tóUlcnecbDen ban ecvefojmcerö / maat on gobtfoienfliflö baat henen leVïn : toie en fiet niet toat toerö 't fp / Up öe foöanigen ujdhjck en on-

English

the fellowship of the church, all the more as countless things stand against them? 2. Those who are still unfit among the unrighteous — what a work it is to correct them, what sort of approach, what arrangement, what overall plan, what seizing of opportunities, what method, etc. is needed for it? The Holy Scripture calls it catching souls, and a work of wisdom, Spr. 14:30. But would not a hunter also be needed to catch a wild animal, just as one is needed for hunting? Or indeed, worldly, carnal persons who want to bear the name of Reformed, but live ungodly in that regard — who does not see what kind of work it is, to deal with such people earnestly and
Original

liidliickaan tc houden, 2. Tim. 4: 2. cn fjaac te redden ÖOOjalUDonÖenuyt de

English

painstakingly to hold them fast, 2. Tim. 4:2. and to rescue them from all bonds out of the
Original

ftricken des duy veis 2. 1 im. 2: 25. 2Ö. ia maat (Ot opmeccftingen te ö^enöen i

English

snares of the devil, 2. Tim. 2:25–26. Indeed, to bring them to reflection —
Original

Stcph. ^aai in can ich ooH toel berftaanDat een man aan toepnige genoeg fouöe ncöben / alömcn fjct fo fout) nemen : en toat een gvooten getal ijS Daat ?

English

Steph. In that I can also well understand that one man would have enough with just a few, if one were to take it so seriously — and what a great number is there?
Original

Abik 3©aarUjca fo lö Det tc nemen : 't ifi aljS t bangcn ban een toilö / ia ban Ijeelmcecntocutcenoncpnbiggtotecgetotgte : en niet ban onsS geefleloo0 onge* boelen in bcfcn boet IjetonjSanbersiüebattem

English

Ahik. Yes, that is the way it is to be taken: it is like the catching of a wild animal — indeed, of far more than an endless number of prey-beasts — and it is not from our own soulless insensibility in this case that we have learned otherwise.
Original

Urb. 't ^3 fo/ müne 25?ocbersS / en Ijict ban baan bluft bat ganfcfie toercft na fteften onbcc onö.ïOc papillen menen/men gccffet op/en 10 obertuigt ban ftaac nel icü/cn al onö toepen ban Afgoderye & c. maat een boDap / anbetiS fouben top ttteectoerc!iöoenom!)jacte öcöeeccn: en bu0 toecben tocpnigcn tot 't ligtge* b2aat,^e blccfcIjcljjcHc blijbcn bic fp toacen/of comenrfo alsi fp fun)tot be ï|.<0e# mewfchap > booj gcmecnfaamljepb niet genoeg bctoeccht en bep?ocft funbe / en m comen aileclcpe toan-fr Ijcpfelen in be ll gemepnfcöap / en becgaat bien fllanfcö toan toaccljeplicBcpb/ en betlocljening upt begemepnte baar top öoben ban fepben : bepbe boo? gcbjefi ban acbepberji.

English

Urb. It is so, my brothers; and from that it appears that the whole work, as seen among us. The pastors suppose — one gives it up, and is persuaded of their own excellence — and all our crying out about idolatry etc. — but for a day; otherwise we should do far more work in order to instruct them: and thus few are brought to the light. The carnal remain what they were, or come just as they are to the Holy Communion — without having been sufficiently moved and tested through fellowship; and all manner of abuses creep into the communion, and that luster of truthfulness and self-denial out of the congregation of which we spoke above fades away — both for lack of laborers.
Original

Steph. iBaacmen meent /mönïicer/ bat 'topenBaaupicbicfien genoeg (il/ mder menfchen fch aid fo fp baat nlct cn comcn en onbcftccrb tJiuben.

English

Steph. But one thinks, my sir, that the public preaching is sufficient — it is the people's own fault if they do not come and remain uninstructed.
Original

Urb 3©iö bat/en nog minbcï/toasJ genoeg om öaacl.d onichuid te benemen: maar üici; fpjcftcn top ban der Leraren pUg: na't 1^.3©oo?b/bat fp?ee&t ban by de

English

Urb. That and still less was enough to take away their guilt: but here we speak of the Duty of the Teachers, according to the Holy Word, which speaks of going to the
Original

huylen te leren ^Qcox.^o:^o. te vernemen vrie in de huyfeu ot pl^atfeti weerdig of llOftelÖCft fijn , Matth. 10: II, tl, I?. metfagimoedigheydC t. to. na t eumeUC ban Cenpber ; re onderwijfen die rcgenft.ian , 2. Tim. 2^ f"ïfïj0 pCt Élljlgp

English

houses to teach, Acts 20:20, to inquire who in the houses or places are worthy or honorable, Matth. 10:11, 12, 13, with gentleness and according to the example of the Apostle; to instruct those who resist, 2. Tim. 2 — and this is still
Original

teacntoerpt / ban een cunbigc met er nfl met gefegt en tan toecbcn. €öan0 fla icft noa obcc / ( toant t toare tc lanj ) bat correfpondentie met anb^e öercfien te Dou^ benfï»/ met naait gclcacnc in bccgabctingen/commifTien/enanberfmjS; met bettict aeleacncnboo2üïlcben/onib«ntocflanb te toeten / en boo^caab ofbaab/ huine tc becfoefecn of tc gebcn ©at fojg gebjagen moet toecbcn boo? be voort- Diaminze ban be ö. a©aacl)epö. ïDat be jonge Hed<;n, bic ïjoope ban toatgoebtf

English

not fully expressed by a skilled man. Then I pass over — for it would take too long — that correspondence with other churches must be maintained; with nearby ones in assemblies, commissions, and otherwise; with more distant ones through letters, to know the state of affairs, and to seek or give counsel beforehand or afterward. That care must be taken for the advancement of the Holy Truth. That the young people who show hope of doing something good
Original

oeben/ Oö-actoecS/ beraben/gclepbct moeten toerben. ©at met deOverheden befiooilftcttc cojcefponbetutc/ en gemeenfaamljepb ten gocbe ban ben uptet. litcftcSK Mm\^c tc f louben fp / 1 geen boo? bijten / (itgtciijcfte t fa. mcn-fmafe èn / en bcliooiUjcftc op-paffinge ( toegeniS öace belc occupatten ) moet S eben ononötg fouben top'talberlialcn/ bat tod tc boen 10 en

English

must be followed up, counseled, and guided. That with the Authorities the fitting correspondence and fellowship for the good of the outer church is to be maintained; nothing to be neglected, fitting mutual consultation and proper oversight (given their many occupations) must be given — we would needlessly enumerate all things that are to be done and
Original

öSSn nSuiicï^ öanb gcflagen en cantoerben: ï^n^t^^^aarfjaH^^^^^^^^^

English

can be undertaken with a diligent hand —

Translator note: OCR severely damaged; text is largely unreadable; the translation captures the sense of the partially legible Dutch words.
Original

\ V lik

English

—

Translator note: OCR artifact only; no recoverable content.
Original

Bcfchouwinge van Z I O N. ty

English

Contemplation of Zion.
Original

DcWïcnDc/met DpiRcerjf.Uöt te fluDcrcii m bp^on tc lopcn/fal Dp uiaac fönc ftcn* miTcinöc^oö0 OcUcrtljepaonöaljouöcn/ opfun pjcöicaticn t)cöoo?löfft öenc* hen/ en ftiec en öaac een \UcUc of onoetleiDe in m toycft üefocclien / een tioitl ncec Icogen/pinanö ï)ulp«J üelüijfcn/(ic.|o moet Dan numerjef al Dat gefcpöe tocrh onoe- Daan Ijtütjen : eu tsS 't öan to?eemD Dat Dte i^. a©aacJ)epD nietUoonocftt en üjcrö / Dat ec geen glanfcD ban i^epUcDepD en comt oDcc Dat Uolch/ 1 Qtm Die iiptfleftcn* De leece (fo msGtig tot kXi'ltgfnahmge ) üelijDt ^ Dp t gefeuDe comcnbc / Dat Dc *}eece fünenfegcn en <0ec|t ontneemt om fulcUe clcpnagter^ ban fijn ïDaacljcpD.

English

Dwelling on it, with diligence going out to study and to run about privately, he will only keep his preaching in the name of God marginally, thinking only what is needed for his sermons, and here and there visiting a sick person or a poorly led one in his district, now and then lying down, showing someone help, etc. — so that then of necessity all that said work must remain undone: and is it then strange that the Holy Truth is not preached, that no luster of holiness comes over the people, when the outstanding teaching (so powerful for sanctification) suffers — and accordingly it comes that the Lord withdraws His blessing and Spirit for such contempt of His Truth.
Original

Ahik. iKaac in js l^ceren i^. Boo?D en fcDIjnen fo Dele 3leraac0 in eene hccche niet gctoeeil tc fün } men leefl uan eenen in eicftc ftcift öan Elften Opcnb. 2. en

English

Ahik. But in that, the Lord's Holy Word — and so many Teachers do not seem to have been in one church; one reads of one in each of the seven churches of Asia, Rev. 2, and
Original

l/rb. t ^xi fo mijn IJeev / maar gpl. bocct toei / Dat nopcnöe De t^ifiojie nega* tijf niet DonDig gereDeiicaDelD toccD iipt^ÖoD.ö 100020 / Daar ftant niatian Deel/ fo fijnDec niet bclc getoeelt.SïopenDc De ItcrcHcn Dan JCficn D002 Den Er.^d can of 't

English

Urb. It is so, my sir — but you do well to note that concerning history it must not be argued negatively from God's Word; where a portion stands for the whole, there were not many. Regarding the churches of Asia through the Angel, whether it
Original

Col:egie,OfÖenFreiidencgemeenDltl3Cl-öen/flCtonfeuyclcuf;in;>eOP Öpenb. 2; 1.

English

College, or the Friends-congregation generally — see our discussion in Rev. 2:1.
Original

DuihamopOpcnb. I.20. DanDc auD^c en fan niet feftersi ücfiotcn tüccDen i>c «©emcpntcnooftonöcc tquj'jjffijnpicnöe/ conncn clepn gcUJceflfün: €nDaec fe grootec üjasigelücft tc Coniuiu n , en DtcrgcliKliC/ toatlucien top Ijoe Dele ar* Depöecp' eti bchuii)ieleii Daar gctoceft fün / 00(1 Dan aienareia . n , en vrouwen die in den Heere arbtydeti:alö D" Hpoli.fp^'ecftt Koin.i.ï2. Doo? Ijevöergen/aflntöüfin* gen tc Doen/en Diecgclijcöc ïjnlpc: ooli en gaat t bctuijfli ban cenc 3,onge en doec* fie tot eenc ouDe en onmagtige niet aan / nog ban fulc öc tot öuföanige ^ienaav.^/ al^ of men fepöe. ^at ïjupsi bol jonge en cioecftcn ( fjoc fp ooti Oarc fujalUjeDcn/eii ljulp ban nooDcn licDben ; can ban eenc iongc ftercltc maagD genoegfaam geöicnt fün : fo moet Dan ooh Dat anö^c bol ouDen / r rcupclcn / lammen / met cenc ooft crcnpcle en impotente becgenoegt fijn. 2. i^oeentoat'tfp/banDe l^ijtOipe/bJp

English

This refers to Openb. 1:20. From antiquity it cannot be established with certainty how small the congregations were at the time they were being seen; and where they were larger, as at Corinthum and the like — when we look at how many laborers and helpers there were, also of deaconesses and women who labored in the Lord: as the Apostle says Rom. 16:12, through harboring, making contributions, and such like help — the proof does not hold from a young and vigorous to an old and feeble one, nor from such to such servants, as if one were to say: that house full of the young and vigorous (however much they may have their weaknesses and need help) can be adequately served by a young strong maiden; therefore that other house full of the aged, the crippled, the lame, together with one who is also crippled and impotent, must be content with the same. 2. How and what they were, of the oversight, we
Original

ïjcbben Den aegcl in 't 1^. 3©00^D j Datmcn a^t geven moe"! op de kudden', om als Oplienderscn Herders die te vveyden , Actor. 20: 28. en ( op Dat icft mpDaat

English

have the rule in the Holy Word, that one must give heed to the flocks, to tend them as Overseers and Shepherds, Acts 20:28. And (so that I do not repeat myself there
Original

niet üjcDet in en gebe / ) oo^Deelt gpl of niet al 't geene Daar gefegt is/ tot dac weyden ficljoon : altljoo0 bJïe fal Decben feggen / Dat 't gecnf nu aan De gcmcpnte ge* fcljiet / en ban een onDev fo bcclc gebaan can tocrDcn / Dat Dat Den fin ban 't toooiD opiigie en weyden Dolöocn can i fo Iccrt Dan De rcDen/ en De pjcfente nooD De nooD* falieUjchfjcpD ; en ttf Dat niet genoeg i of fouDmcn in grote ftcDen 't getal Der sDia* concn niet mogen bergroten om Dafcr De ^^cljzift maar ban feben fp^'ccftt i

English

again) — you judge yourselves whether all that has been said does not amount to that tending beautifully; yet who will henceforth dare to say that what now happens to the congregation, and can be done by one among so many, can satisfy the meaning of the Word of tending and feeding? Then reason and present necessity teach the necessity; and if that is not enough, should one not be permitted in large cities to increase the number of Deacons, of which Scripture speaks only of seven?
Original

Steph. jiKaar bjat raaö om fulcfte oncottcn mijn jjJOcDcr ?

English

Steph. But what counsel is there for such expenses, my brother?
Original

u rb. ;©aac bJouD icö bjcfen ; Dit i^mU een ban De üpfonDecfie mi^jTagen ge*

English

Urb. There I would point; this is indeed one of the most particular failures
Original

bJCCfl onDer OnsS / Datmen de kercke niet van genoegfame geld-middelen voorfien

English

that has existed among us — that one has not provided the church with sufficient financial means,
Original

aehouden , of voorfien en heeft, cbcn alst Of mcrt gcDagt ftaD / Dc ftcrcfic en Oefjoeft geen miDDclen ; Daar men immvTö fiet met toat een fojge Dc Jt^ aBüöftcpD boo?* fien Dceft in Oet <0. (C. Dat genoegfaam onDcrfjouD booj Dc 5B>ienaaren tóarcj iipt

English

or has not provided it — as though one had thought: the church needs no resources. Whereas one everywhere sees with what great care His Majesty provided in the Old Testament that there was sufficient support for the ministers, from
Original

Dc Ëerrtehntren,Thienden,otrerhanden,&c. Cn ftOC fOjgbUlDigïiCrltclt HifkiaDat/

English

the firstfruits, tithes, offerings, etc. And how much more carefully Hiskia did that,
Original

aljsOp Den <5oDt$J-Dien(l ticrUcHen toil/ 2.Chron. ^r: 4. fefter Dctoijl top in t HcDaam fün berepfcöf t upterUjcft Deficlban Dcfiercfie/Dat eronfoftengeDaati tDcrDcn,- tcft toagte mp ( om niet lang tc fün ) een regiflcr Der Dingen/ Daar c oflcn toe ban noDefün/ op te tellen / gp bunt Dat gelecrDe 25oeft ban Den fecc <eerto.

English

when he desired to serve the Lord, 2 Chron. 31:4. Furthermore, since we in our body are the outer form of the church, so that costs must be incurred — I spare myself (so as not to be lengthy) from drawing up a register of all the things for which costs are necessary; you will find that in the learned book of the very reverend
Original

D. Voetius, genaemt Politia Ecclefiaftica , «aficn Part. i, Traift. 2. Lib.4.. Cap, Of p. ip^. m Polii, Ecclef. Zepperi Lib. i. Cap. 21. Daaï fultgo'CK

English

Dr. Voetius, entitled Politia Ecclesiastica, see Part 1, Tract. 2. Lib. 4. Cap., or p. 193, and in the Polit. Eccles. of Zepperus, Lib. 1. Cap. 21. There you will also
Original

Befchouwinge van ZION,

English

Contemplation of Zion,
Original

beel aangctebenb tofndm: cn tBaaclijcg 't fouD oncpnOto ftin al«e berSalm/'c gem top dagelticr fien bp geD?ct6 ban mtotielcn bcrfupmt te toecöen : bpfonDet tie bertngetKi: onbterDen en de opljoubinge/ tiep^oebtnge/ bec(iei;(6tnge eu. bet genec Die befteert fOn of tiope baat toe geben ; 't bielcb U)p ften bat tn be Legaten aan be heccd fpectaiijcli becmcU bietb / ban Pi pinus ftet Wiib. Heda in d u iregfe

English

much recorded: and truly it would be unclean like a negligence, which we daily see in the neglect of means: particularly the support, maintenance, provision for sustenance, and the recompense of those who are appointed or hope to devote themselves to it; which we see was specially mentioned in the letters to the Lord, of Pipinus, as Beda records in his history
Original

gefchiedeniflen onÖCC Bonifacius , pag. Jó.en ban Carolusjflet Heda OnbeC Gre-

English

of the events under Bonifacius, pag. 36, and of Carolus, as Beda records under Gre-
Original

gorius , p. i9. niirattoatbeöoebentopbehJüsJ/ baacbe noob Betont nu leml

English

gorius, p. 19. Now what do we need more of proof, where present necessity now
Original

Steph. ao^aar güam bog fuift een btoaUng ban baan / batmen meenbe be feerclt en fjcfjoeft geen mtbbelen i

English

Steph. But where then did such an error come from — that one thought the church needs no resources?
Original

Ahi k. %h gciobc men becfclj?ilit iö getoeed ban be ortmcnfcöeUjtfee gietigöepb/ en be onmetcUjcöe fctjattcn baat boo? becgabert in 't 5^aufbom/ enbe öet gjutofa» me miH)?upch Dcc aocöecen ban be genaamöe <6ec(lciiicfien.

English

Ahik. Ah, I believe that people recoiled from the inhuman greed and the immense treasures thereby gathered in the papacy, and from the terrible misuse of the goods of the so-called ecclesiastics.
Original

u rb. maat : maat fjab bejs ^ettttt v0ee|l 't tocrcft gej^eel belepbct/ gelieft t bp ben b2omen baar op aangclegt b)a0 / men foube gerefo^meert/ enbe alfo be mifujupclun aileen / niet bcfahe felbetoeg-gcöaanüebbcn. iBaaticftbjeefe mijne % ©jicnben / bat fjet beien meet om be Goederen , ban om be Waarheyd iö te boen getoceUctoaat meöe iti <0Dbtfalige J^ojflen en (©becfjeben niet en bjil tc na fpjelien ; en bat fommiger pbet baat boo? fect aangefloben getoeefl ; toant

English

Urb. True; but if the Lord's Spirit had wholly directed the work according to the plan that was laid upon it, people would have reformed, and thus removed the abuses only, not the things themselves. But I fear, my dear friends, that it was for many more about the Goods than about the Truth — with which I do not wish to speak too harshly against godly princes and rulers; and that some were too firmly attached to that for that reason; for
Original

anber0 öoe toace l)ei mogelijb bat men niet meet boo? be feetcfee gefojgt foube ijebben / en ai bie fcljatten fo becftoenbet foubcnfön.

English

otherwise how was it possible that one would have cared no more for the church, and that all those treasures should have been so squandered?
Original

Ahik. iBcn ijeeft'ei: in fommige plaatfen 006 beel ban beroo?logt/ in betbebi^ ging ban bc i^eccëe.

English

Ahik. In some places much has also been consumed by warfare, in the defense of the Lord.
Original

u rb. ^at ijS toaac , ooft en nu oniei oogmeccb niet / toaat fp gebleben fgn te onöecfoecften/ maactebcölagen/batfptoeg/en beftercft af banbig fjjn; enbe allct mecfi batmen niet gefo?gt en fjeeft nog aljei-nog en fo?gt/bat genoegfame fgn/ en ( ijl nobig ) op nieutojs geccegen toetben : booi vrywiiü^e giften , of geeyfchc ,

English

Urb. That is true, but it is not our present concern where they went — to investigate that; but to lament that they are gone and irretrievably lost; and above all that one has not taken care, nor yet takes care, that sufficient means exist and (if necessary) are newly obtained — through voluntary gifts, or demanded ones,
Original

al0Exod. 3^. 2. Cor.8: enbe 9. Ofongceylcht i. Cor. 8:4. Ad:or.?.: 44,45, 4: 11: 28. 29. 30. bOOJ uyterfte willen , Of 00(6 be0 nOOb0 bOO? btuoorlijcke

English

as in Exod. 35. 2 Cor. 8 and 9. Or voluntarily, 1 Cor. 8:4. Acts 2:44, 45; 4:11; 28, 29, 30. Through last wills, or also when necessary through civil
Original

ichattingen , aljS in t <©. €eflam. toant'ec een leker regc baac toe ijï / Gal. <j: 6, I Cor. 9: 7. 1 1. itteet cunt gp öietban binben bp ben <Cecto. Voetius in t aange* togen boeft/ part. i. Trad. 2. L.4. Cap.7,. p.óój), 670. toaut fefecrlijcft/ bit bunc6t mp een ban befbjaecflelaffenenbloetben tefpnban bienlafiigen^een/ Zach.12: 3. opb'<aberDeben en't Sanb; bat fpl alle bie goebecen/ en t beftel baat ober fbusi na bolgelöcb 't beflel ban 't geen in be bttb te boen fp ) aan fig ge^ ttocben Iiebbenbe/enbe be felbe goeberen Debbenbe laten becbtDönenyt'danjü obe(# tupgt ban 'tgeen noobfabel0(6b)ace/totet(ufebp-b?engcnberben dat'er geen middelen en fijn : baat niet alleen fulcjcl^are fcijulb ij$/maat oob't lanb fobanig ge« regent / bat mibbeleu genoeg op gem.toijfen alsnog baat toe te trpgenfoubett im i biant boecan bet bloecbelücb genoeg boo? «aobjai aangefigtebebagt bierben/ bat bp in een Hanb / toelcbe bP,be ao^aatbepb geeft/ en mibbelen in oberbloeb om biel|. Matbepb bog genoeg te bebertigen en boo?t te planten /fiet/ bat gem* mibbelen aan p?agt / obetbaab en toellud befiebet of ten fcgatte opgelegt bietben / enbe bat be inbioonbeten nog boo? fcbattingen/ nog boo? petitiën gebo?bett toet» ben tot genoegfame onboflen boo? ben <6obt!$ bienfl / baat be ]^eete ban befe to^ ben gep?opbeteett Dab / bat be .^cDatten bet ^oopmmif({)appen den Heere fou-

English

assessments, as in the Old Testament — for there is a clear rule for this, Gal. 6:6, 1 Cor. 9:7, 11. More you can find on this in the Rev. Voetius in the cited book, Part 1, Tract. 2. L. 4. Cap. 7, p. 669, 670. For truly, this seems to me to be one of the most grievous burdens and bleeding wounds of that heavy stone, Zach. 12:3, upon the provinces and the land — that they, all those goods and the administration over them having been drawn to themselves contrary to what was appointed to be done in that time, and having let those same goods vanish — now bring forward to excuse themselves the claim that there are no resources; where not only is such their guilt, but also the land is governed in such a way that resources enough point to themselves as still to be obtained for that purpose; for how abundantly bloodworthy enough before God's face would it be counted, that He in a land to which He gives the Truth, and resources in abundance to defend and further that Truth sufficiently — sees that those resources are spent on pomp, excess, and luxury, or laid out as tribute, and that the inhabitants are constrained neither by assessments nor by petitions to sufficient expenses for the service of God, of which the Lord of these times had prophesied that the treasures of the merchants shall be
Original

den Heylig fijn , Jcf. ly 18,

English

holy to the Lord, Jes. 23:18,
Original

Steph. Befchouwinge van Z I O N. tp

English

Steph. Contemplation of Zion.
Original

Steph. usaar *t en foutie upt tie ifeom nfet (e tt^gm fgti trtc ban 'i t^aurbom Rebben get booi t Jdagebtec / en op btergel. ongeoo^lo^e toöfen gedaan.

English

Steph. But it cannot be gotten back from those who received it from the papacy for the benefit of the clergy, and obtained it through such and similar unlawful means.
Original

Ahik. <ep! b^oeber/meemgpbatbetoaacöepbmetfottagrtgfoutiefönal^be ontoaarHepb/ olift mm be Ueben <aob!$ <aee^ Dabben i offo Det baar aan fia^ peet/ ( gelötö't toaarlpcfi boet) folegtooö bfen bloeö/ baat ban D. ürbanus fpjali/opbeganfeöe gemeente/ Me boo?g<et«Bepbof obecbaab Afgodendienaars; ait^o^ boo? af-toöcöfnge ban ble gemeenfcöap bet goeberen/baat ban (laat Aa. 2: 4.4, 4.5. verbaftaarde rancken f&d / en te gcuUïfamec / fioe fp ftepltgec ïeete ge* leerbtoetben/enbelpben.

English

Ahik. Come! brother, do you think that the Truth would be as lazy as falsehood? Or would we have the dear God's Spirit, or if it clung to it (as it truly does), would it merely draw that blood, of which Dr. Urbanus spoke, over the entire congregation, who through previous prosperity or excess are idolaters; in this way, by withdrawal from that community of goods of which Acts 2:44, 45 speaks, degenerate branches would be and more grievous, the more holy a doctrine they have been taught and profess.
Original

Urb. ^at (0 fo , boo betojjl fulcjc nfet boo? alle mibbelen bcrfogt en toerb / tiS baat fo beel niet ban te feggen / en blüft öet oo^bccl / op ble 't meederfcfiap baac ban aan ftg getjocöen öcbben / al0 Uc.y.i. en ben blocft obec t ganfcbe lanb en be fteccöe/ om öat toaarljjcft oob onbec 't bolö öie gcflalte i«i / baar be Söioebertf banfp?eöen»

English

Urb. That is so; but as long as that was not sought by all means, there is not so much to say about it; and the judgment remains upon those who have taken the majority of it to themselves, as Luc. 8:1, and the curse over the whole land and the church — because truly there is also among the people that condition of which the Brothers spoke.
Original

€n baar ban tomtooft bat tofgtig flu& of bergjöpingc / U\ ben ©oojtgang ban be Gereformeerde kercke aan te mcrcftcn/ 't gcen on0 nu te oberbjcgen jlaat/t. to.

English

And from this follows that fifth failure or neglect to be considered in the progress of the Reformed church, which we must now weigh, namely:
Original

bat men be H. Waarheyd bclubcnbeble niet meer voort geplani cn heeft bOOibe

English

that those who profess the holy Truth have not further planted it throughout
Original

geöeeletocrlb. *

English

the whole world.
Original

a©at foube bog be l^eece <ï5ob aan bit onö ïanb meer boen om Pet te maften tot een Moo;n ban toaac be 25afupnc ban fön 3©aaröepb clincften foube obec be geöcle aarbe i % öecft ober t felbe 'i Ligt van die H. Waarheyd boenfcöönen/

English

What more would the Lord God have done for this our land to make it a horn from which the trumpet of His Truth would sound over the whole earth? He caused the Light of that holy Truth to shine over it,
Original

bebiÜl de d.iylterüi? de aarde bcckckre en de doiicKetheyd dc volcken j eubatin

English

while darkness covers the earth and thick darkness the peoples; and in
Original

foeengroote mate ; feec daar beeft Ijpbe felbe boen boo^fiellen/ aitf tonfeftcnin Cathechiimus en Confeflie,- en t)oeö)el öelTclfjss b^crei figmct bpcr en f toaart

English

so great a measure; yes, He had it set forth for acknowledgment in Catechism and Confession; and although fiercely opposed with fire and the sword
Original

baar tegen op-maaftten/ beeb be leete ble boo? c Iceftmocbige üclüberen en blocbgetupgen/ We0 te meer bclb-bJlnncn / en boo?t b^ehcn ; aljj öcn Heere Prince van Orangieberdanbelpcfebertoont %ï\mi^66. met fijnabbüjS in ben By fonderen

English

that arose against it, the doctrine through brave confessors and blood-witnesses grew all the more powerful and spread further; as the Lord Prince of Orange commendably showed himself in the year 1566, with his counsel in the Special
Original

raad, bOO? be Hartogin van Parmabaar Ober t'faam getoepcn. Burgund. Hift.

English

council, assembled by the Duchess of Parma. Burgund. Hist.
Original

Belg. L.2. ^oojöoebeelegeleerbe en <0obbiugtige mannen beeft be i^eerebc felbe onber oniï boo?t-gefet/ enoberbloebigboeniceren: nuamen'er bebcncftiu;» cenoptegenbefTelfjSfupberöepbin'tfluchbande aiienthai vi:>e genade, en fcheen getbatbetoaarbepbop tbJijcftennonb/ be ^mt berfcfjaften een mibbcl boo2 toelcfee fp op nieutP0 aljss boo? 't bier beproeft / geloutcr t en bcbefligt boojguam.

English

Belg. L. 2. Through how many learned and godly men has the Lord set it forth among us and made it to flourish abundantly; now there arose objections against its purity in the controversy of the all-sufficient grace, and it seemed that the truth was about to be put out by force of words; the Lord provided a means by which it came forth again as tried by fire, refined and confirmed.
Original

öitEanbmctbclecüBbommengrootlncr/ cn öielb fietniet alleen flaanbe tegen fo eenen röcfeen cn magtigen lïlQonarcfi maar openb; 006 aan t felbe boo? mibbel ban be «Sc&eep-baarb en Ittoopmanfcriaooen/ be^cbatten ban be geöele toerib / bie boenbe bloepen in onfen fcfioot / fo bat onfe fianbelaarjJ cn Compagnien ConingUjcBe ftfiatten bcquamen' ^ a©a0nietbejS%ercnoogmercfttnbitalle!EJ/ batbiecoflelftcfiewaarheyd, na gare aaBaarbpe gebanbelt foube toerben i en leert bp onis niet in fnn tooo?b/ bat t bpfonber^e bat baar aan te boen i0 / W be felbe al om voort te ('etten cn te bcrbSCP' oen^ Haubjguambcnïl. <©ee(l oberbcicpoflelenofDpleerbeöaar befe ïDaar^ fiepbaanpbeeber6onbigen/Aii.2:4.i4.ir.i6.-35. 4:18. 19,20. f:10,20,21.

English

This land enriched with knowledge greatly, and He held it standing not only against so fierce and powerful a Monarch, but also opened up to it, through the means of Shipping and Trade, the treasures of the whole world, which then flowed into our lap, so that our merchants and Companies obtained royal treasures. Was not the Lord's purpose in all this that this costly truth should be traded according to its worth? And does He not teach us in His Word that the special thing to be done with it is to set it forth everywhere and to spread it? Then the Holy Spirit came upon the apostles to proclaim this Truth yet more, Acts 2:4, 14, 15, 16, 35; 4:18, 19, 20; 5:10, 20, 21.
Original

PaulUjS en raa» bie^ fo öaafl niet C Unbig of bp predickte Chriftum en overtuygde de Joden, Ad. 9; 20,22. en fiielbflgbejS allen een volveerdigen fchuldenaar ,

English

Paul also was not so soon converted before he preached Christ and convinced the Jews, Acts 9:20, 22, and he held himself to be a complete debtor to all,
Original

Kom. i: 14, ly, itf. tn baarom toerb be felbe bp een fuyr.dcfem , Mar, i ii. en

English

Rom. 1:14, 15, 16. And therefore the same was compared to a leaven, Mar. 1:11, and
Original

a© Befchouwings van Z I ON.

English

Contemplation of Zion.
Original

ccn jreiuyd Of gcrugt Dcrgclcftett/ fiet Rom. lo: 18. upt Pf. 19: fu ocbJijröfcbe H, Waaihcyd rcflt bccflflat/ til tan öu lUft anöetjS ücgjijpcn i toantfuncooöcn fün bccliotst om Dc cottclijchtjcdcn OcffdUen tc ftcn / 1 . U). Dat tioo2 bcfcllic aan Dm mcnfcDc (Qclijft aan !)cm gefcljuDct ifi) batoout toeiD Dc jehova en dciieifs Hter-

English

a sound or report compared, see Rom. 10:18, from Ps. 19. The reason why the holy Truth rightly stands thus, cannot be grasped otherwise; for its needs are being looked at in order to see the excellences of the same, namely: that through it to man (as it happened to him) the glory of Jehovah and His
Original

lijckhcydinChrilto a.Cor. 4:0. t. UJ. fljnc Wijshcyd , ^4511.^:10. Col. 2: 5.

English

majesty in Christ, 2 Cor. 4:6; namely His Wisdom, 1 Sam. 2:10; Col. 2:3,
Original

fi)nc Regivcerdiohtyd, Rom. J; z§,26, fijinc Goedheyd , Tit. ^14. fijng Alinagiighcyd, Rom. i: 6. 2, Cor. 10.4. 5:. lÜUC Waarheyd , 2. Cor. i: 20. Cll

English

His Righteousness, Rom. 3:25, 26; His Goodness, Tit. 3:4; His Almightiness, Rom. 1:6; 2 Cor. 10:4, 5; His Truth, 2 Cor. 1:20; and
Original

bieroeiüffic» / DciljalUcn öat mDcfelljc alleen des menfchen zaïigheyd tc bmDen

English

besides these, that in it alone man's salvation is to be found,
Original

ij^/ |oh. 17; 2. Aci:or.4: iz. ^0 10 (jp OOft Daac cn Dotten door gem. Waarheyd

English

Joh. 17:3; Acts 4:12; so is he also therewith and through that same Truth
Original

weder-gcbortn , Jac. i: i8. Cn in dcllclrs gchoorlaamheyd door den Geelt gereynigitot ongL'veynrde Liefde» i. Peir. i.- 22. fïjnöe uyc Godc die de Liefde is ,

English

born again, Jac. 1:18; and in obedience to it purified through the Spirit to unfeigned love, 1 Pet. 1:22; being from God who is love,
Original

cn Dcrljnlticn en fan f)ii niet anDecjJ/aljf fig cn toat ïfccft Dc(lcDen/om DatCofle*

English

and he could not have done otherwise, seeing what he has done, for the sake of his costly
Original

lijchciuiien eUcnmeu'fcDc/ Dien lju Daac fict liggen in De Diip(lerm|Tc/uyi liefde mcbe te Depten.

English

bodily fellow-man, whom he saw lying there in the darkness, in order to share his love with him.
Original

Air.k. jiKij:! i}m I m ich u Dat fo öooj Ucrb?epDcn/ fo Duntlu niv cn conDc ftct

English

Ahik. My sir! if one were to spread this so widely, it seems to me one could not
Original

niet anDcf ö fün / of op liet eci fte D002 ö?cHcn Dan Dat 3ttot moeft l)ct fonDcc öertocbengcffijincn Hebben D002 cn ober öc gcïjele toerlD: ^cn pbecmocft Den ficn^ Decbanöat liat bcrflonDcnenbcrblinDtljcDLien / om gcene tegcnflanDin aantc ftcn / maar toat JjaD / tot fijn gocöcrcn / ja leben inclnrioi eljc na fijn beroep Daac

English

have done otherwise than, at the very first call, to see that God had to let it appear without delay throughout the entire world; and one ought to have seen from that how far the blindness and darkening of understanding went, so as to see no opposition therein; but what one had — one's goods, yes, one's very life — each according to his calling, there
Original

bpop tefcttcn^ ombeHeydenenoat HigtteDoenften / en Den Jodc-n en PapiitetiiueDcromtcijecflcUen/ Doo2fcnöingen ban beele DupfcnDcn/ opregttn ban CoUegicn/ en DtergelOcftei bpfonDeclijclfaljoiDe ï^ccrenog miDDclen ocnocg geeft/ toaac ban fntcjc te Doen.

English

to set upon it: to enlighten the heathen and to re-establish the Jews and Papists, through the sending of many thousands, the erecting of Colleges, and similar means — the Lord still gives enough means for such things to be done.
Original

Urh. M^i toaar mijn ^eer \ en b^at ijf'cr ingcDaan \ Daac De 3Daar|)c?D toajS

English

Urb. Very true, my sir; and what has been done where the Truth was
Original

fjceftmcn een of meet ïtccaarsinaDegcoote ban De plaatsi befielt Die voor de tcegeiira^tcn Op beffen na ( aljES bjp boben fagcn ; niet genoeg cn toaren : Roe fouDeti Diemiöcebeelenconnentoc b2engen ? onDcc De Heydcncm; Daacono befcRatten Deel ban Daan qnamen ) fijn nautolijr fo belc gcfonDen / aljet De gen. Cli^iftenen / Die Daar küaren/ ban noDentiaDDen. ïDat ftecfimen tot De bebcetingc Det joden gcDaani toat al jonge lieDeriljabmenbaanoc tpfonDerUJcU moeten opgnecftcn / toat al miDDelen beramen ? boat H tot bcrligtinge ban 't Faufdom gcDaan K Daac men niet enige hjepnigc/maac een grootc menigte genen ocfonDcnmoefle fjebbcn/ 't bier ban b ginauifitie (lonb bit ligt / alsscomcnDe ban Den J^emel/maac meet teboenfcOijncn. , „ . ^ ,

English

one has one or more clergymen of the size of the place appointed, who, as we saw above, for those who were present were not enough: how could they bring the middle portions along? Among the heathen (a good part of whom came from there) scarcely so many have been found as the ordinary Christians who were there had need of. What has been done for the conversion of the Jews? How many young men have had to be raised up especially for that purpose, how many means devised? What has been done for the enlightening of Papism, where not a few but a great multitude should have been sent? The fire of the Inquisition smothered this light, as though it came from heaven, but was made to seem more so.
Original

Stcph. a©atfoiibenb3pi biÉban't^aufDomintcgenbecIDfübcnonsf mbefen toeUicn-maalobcnjoffcn inpberbooj gare bp-gelob<gemenfct)en-bonben/bcc* mengt met enige fp?ancfien ban befc toaarDcpb.

English

Steph. What would we ourselves say of Papism in contrast to us in this matter — but we are sunken and drowned in over-yeasted, over-long-accumulated mixed-faith human bonds, mingled with a few sparks of this truth.
Original

Ahik. €p ftoügt Dog 25?oebec/ toanticIibcrDtoaal tn bie biepte banongc* njmtrjcpb: en bocnbc belijberö ban be H. Waarheyd , niet meet boo? Weallet Coflelöfede toaaclKpD / bien fp baar booj erfiennen I

English

Ahik. Yet you are silent, Brother, for it is truly too deep a depth of unworthiness: and those who confess the H. Truth, no longer esteeming the precious Truth by which they acknowledge it!
Original

U rb. 3Bp fonbcn be wmd verbergen bJOUbcn töp fbJijgCtt / ftt defe ftenen fullen

English

Urb. We would hide the wind if we were to be silent, for these stones shall
Original

fpreken. <ï?nDe bit H alfogefcïjiet' niet bp geb^ehban »0elDaljö nu aangctoefen baar toaren miDDclen genoeg toe g«affcctccrt ; en bic berftoenbet fijnbc / baar toa* tengoeberen genoeg in't ïanbDaar toe te affecteren: De fcfiwlD enisoohitibe Xcereniet/ altfbieaan ttooo^bbcelfinjggctoetftfönbebeH. Waarheyd bebonben i» i maar in be monb-öclijDerjl Der felbw / bie bUefcDelöcö fün/bcgem. H.Waar.

English

speak. And that this H. Truth happens thus is not for lack of means, as has now been shown — there were means enough assigned to it; and those being exhausted, there were goods enough in the land to assign to it. The fault is also not in the Lord, who has been found faithful in His Word above all things to the H. Truth; but it lies in the oral confessors of the same, who are worldly, the said H. Truth
Original

Befcliouwinge van Z I O N. %i

English

Contemplation of Zion.
Original

heyd blctfcficiiJcö Qclcctbcn boo^tockcrö Ijcbbm / fonticr dien bon ben ^mtl t« Bo?en : focnljctftljatU* öan öen ij^ «öecfl Uan DcfciUe met obmupot/öicn Ijaac

English

having had learned forerunners without seeking it from heaven: for it has come about that the Holy Spirit of the same is overwhelmed with pride, which inwardly
Original

ban binnen nut boen ocboclcn tot tunraotioe God . kenniireenoefieie ftitsveriocheniiig: bu.fii Ijcbütn |p bcel ailttjaac p20tïijt/acrna(h/ lofficDepb / ccnc in^^cbed-

English

makes them of no benefit for true God-knowledge and self-denial; for they have much worldly profit, esteem, honor, a settled
Original

dede gerufte conlcicmic op dcregivccrdigiiiakingeoin niet , vryheyd van Bicgtcn,

English

quieted conscience regarding justification and no more, freedom from confession,
Original

vaften.iichna'Ti t'onderbreni^en cn biergcujclic tn öc Jöelijbmgc boo^ gcljab/ en met

English

fasting, self-denial, and the like, which they had previously in the confession, and with
Original

fUpbedt)Cli den Heerecnii)n Couingrijk , Of bC ondci vverpini^c van lig Iflve aan

English

flattering the Lord and His Kingdom, or the submission of oneself to
Original

den Hcere : toïc foube baac ban toat boo^ boen becbcu ban fun boo?n oogmccft ^jccbet i Jüen Dcefi begonnen te mecnen en üaanbe te Ijouben/ bat bjpftepb / en toelbaren't Uoogftcuuercft ban ben^^taat en ban bc Coaipagnjnnbèc <Ci)2iften Coop-l)anbclaacj8i \x\m\\ / en fiet |o i.ö t miböcl/ ijct epnbe/ en aileö bertoeïb gc< tbo;ben.

English

the Lord: who would give up anything beforehand for the sake of that, out of their chief aim, Brother? One has begun to think and hold firmly that freedom and prosperity are the highest work of the State and of the Company of Christian Merchants — liberty and prosperity — and thus it has become the means, the end, and everything.
Original

Aink. 'fi ^ittc baii en bencfje / toat eenc Boogte ban fcOnib bit 3lanb fikt boo? op ftggelabcn beeft: toat iö met ben Heyiigen Name en fijne waarhcyd fmaat«i liepbfjiecboojaangcbaan/ en gebaan lafteien ^ Uiat ronöen be papiflen anbecjj meenen / alts bat be tiefo?ni. maar een bofjan toaei/ en met be toaaiDcpb < Mthc immevjS Date belnbcrö anöerö aaiibocn foube / en i)U obcrtupgb funbe foubcnfc anberö ücbcrtigcn. IDat ecuc nruU)fanic veragcinge lö bat ban bat hojielijfie^ toat een fcbanbelijftc ont^oubJif Ijeib^cn liegen fp met/ bic baar fcggcn bt bjaarUcib regt te Debben/ en befdbe niet meer en öctcagten^ fijn top niet encfeelc dieven enon» regtbeerbtgc bcfitter.ö ban bie gocbeven/ bte be i|cere onsi tot fijn en fijn k toaac f)epb0 Dienfl geeft / en top bc toccib of biccffj)/ ciiaifo ben q^npbcl ten bienftc ge# lJ?upcften of al0 afgodiften b002 onjs fclbcn boubcn i fcficc Ijicc ban i» fo eene gro^

English

Ahik. Sit and consider what a height of guilt this land has been heaping up before it: what has been done against the Holy Name and His truth in terms of contempt and committed blasphemy! What would the Papists think otherwise than that the Reformed are only a gust of wind, and that the truth — which should indeed affect its confessors differently, and, if they were convinced, they would live differently? What a shameful contempt that is of that precious thing; what a disgraceful shamelessness — they do not lie, those who say they have the right truth and yet esteem it no more. Are we not simply thieves and unrighteous possessors of those goods which the Lord gives us for His and His truth's service, and we use the world or the flesh, and so employ the Enemy in service, or hold it as idolaters for ourselves? Surely here is so great a
Original

tentOO?ttoverons J.and, en COmt bC i^ccre de wrakenemen van fijn fO beragtCt verbond; toantDpi.Ö waarhey den fict bic Onfe leugentaal, dieverye, afeoderye.

English

condemnation over our land, and the Lord comes to take vengeance for His so-despised covenant; for His truth sees our lying tongue, theft, and idolatry.
Original

<tf » boo^ fooöanige in toaarfjcpb aan.

English

He truly sees it in such persons.
Original

Urb. 't ^0 fo mijn ^m/m baaroin i$ altüb in mijnoogcn grootfï en ftoaarfl 0ctoee|t/bengeeftehjcken vioeck , bie be l^. ilcgtbecrbicbcpb / bantijb tot lijö baat obcc op de Gereform. kerck upt gc(lo2tct beeft/ toaav boo3 bcfelbe tot fo cenc becbaarUjcRcongedaite / en tot fo eene <0ec|lelofe/ tocvlbfclic/enbleefcbcliicfij Cebaante gccanr Ut i0. i j u *

English

Urb. It is so, my sir, and therefore that which has always been greatest and heaviest in my eyes is the spiritual curse which the H. Righteousness has from time to time poured out over the Reformed church, whereby it has come into so visible a disordered state, and into so spiritless, worldly, and fleshly a form as it now is.
Original

Aiiik. m-ecbe 2320ibec icft bcb u bic ntoiljei ban bic ftoffc bo?cn fp^cfien • iBiiii ftccte ijtf ( alj^ icft baavwn bcgmne tebencbcn;fobolbaacban/baticftmpber*

English

Ahik. Well, Brother, I have heard you speak something of that matter before. My heart is (when I begin to think about it) so full of it that I
Original

bjecrc en begin nog cpnb btnöen en can; mp foube fcec aangenaam fijn u baac batt tm& m t fanienfpzaab te |)ci2en/om ooft mijne bcbcne hingen baar op en tegen fom* tm m te b?engcn en b^ceföcichniet bat top u tDan^i tc lange op Uoubcn foubeu.

English

can find neither beginning nor end in it; it would be very agreeable to me to hear you speak further on it in conversation, so as also to bring my own reflections to bear upon it and against it — fearing not that we would detain you too long.
Original

Sreph. 3»attoenfcbteichoohtoelbcctclijcö. »

English

Steph. That I would also very much like to hear.
Original

Urb 'U 2?cn bc niet ongcfinb / mijn i)eeccn/ bp bc naafïc gelegcntficpbjtfianil tnoet icB mp ontfcbulbigcn baac ban/ op pet 't neen im op M iip:e roept i fomt befe pia^il aan*^ ^'^^^^^ öaicn ban öc'^on gelegen/ icü toijfg u l.

English

Urb. I am not unwilling, my sirs; at the next opportunity — I must excuse myself from it now, for something calls me elsewhere. Come to this place on days when the sun is favorable; I will show you.
Original

Ahik. '6 ©erljope mrin toerb baar t^a te ff fiicftcn.

English

Ahik. I hope my word will be found there.
Original

U rb. 'b 5&ebancb u I. bc l^cïce gelepbc w l in alle utoc toegen,

English

Urb. I thank you. May the Lord guide you in all your ways.
Original

T W E D E t'S A M E N-S P R A A K.

English

SECOND DIALOGUE.
Original

Van de Tegenwoordige ongeftalte. Voorhoedfel. Drie Gronden. VerfWaringen der Tonden onder ons. Twee uytfteppen, t.w. Nopende de Geefidr)verj en Mjftjcke Tloeelogie. A H I K A M.

English

Concerning the Present Disordered State. Preliminary Note. Three Grounds. Aggravations of Sins among Us. Two Excursions, namely: Concerning the Spirit-drivers and Mystical Theology. A H I K A M.
Original

^acDe ^?otber/ Dn* bet{)open ëgceti ongeUgenttieptf aen tt ttom.

English

Ahik. Dear Brother, I hope it is no inconvenience to come to you.
Original

Urban. 45«ne/ itiune ©?(cnDcn / öcfc upjcjaöicbtotonfc t'fa# men fp^aab toeco?tient. €p ! fet ul. loat ncDec/ t^eere ^lefujH fem 00 bp onjJ / om onjJ öcrt cn tong boo? frin <0c«ft te flf IcpDcn ! Ahik. Urnen. ^0 Det a behaagt / Iaat et onjS nwopHattcn/baae top t HetTn / 1. to. mi bc oUccöentöfnge Da» We ellendige ongeftaite ixi toelcöc ffg

English

Urb. None at all, my Friends; this visit shortens our coming dialogue. Ah! pray be seated — Lord Jesus, be also with us to lead our hearts and tongues by His Spirit! Ahik. Amen. If it pleases Him, let us settle upon it, where we left off, namely: with the overview of the wretched disordered state in which
Original

Gereform. KerckealjJ nubeÖinÖ.

English

the Reformed church now finds itself.
Original

Urb. Wil aan ^^oeoerü / maac m tiuncht een Doojgoetfel iMoi upt te fenum fp/ eet top lJOO?t gaan.

English

Urb. Willingly, Brothers; but it seems to me a preliminary note ought to be set out first, before we proceed.
Original

Stephan. €n toat !0 bat öog / msöjoeöeïi

English

Steph. And what is that, dear Brother?
Original

Urb. 3Ji(isf(fti)angem.onge(laitefpaeöe/ bat men baatboojntette bet|laan cnöeeftecnige bcïba(letingeinbe Leere der H. Waarheyd , booj gemepne i$p* ttoben befloten of in belöbeniffen fn- en pmanb op-gebjongen; geenftnjef/ toonbet^ tD(& geeft be]èeerebefeibembel^erc& boen flaanbeblijben/ augb inbe felbe b^

English

Urb. When speaking of the said disordered state, one should not understand thereby that there is any corruption in the Doctrine of the H. Truth, concluded by common synods or imposed upon and pressed upon anyone in confessions — not at all; rather, the Lord causes the same to stand firm and remain in the church, always in the same
Original

toacenbe/ben g?onb/dat de H. Geeft in 'i befchreven woord fprekende , d* eenigen rigtfnoeronferbekentenilTeis. ^n bat beNederlandfche Belijdenis , cn Cacechif-

English

remaining, the foundation: that the Holy Spirit speaking in the written Word is the only rule of our knowledge. And that the Netherlandic Confession and Catechism,
Original

inus met gem. 3©oojb at cojbetenbe / en tn fig beftelfenbe fön t Voor- bceid der geibnde woorden ; befen g^oub ijS öifttoïl!» feec gefcljubbet nogtfianjS altjjb (laanbc gebleïjen : paiticuUcttn mogen eenige bebcncfttngen baat obet of tegen boo;t ge* bjagt öebben / en boo? bit of bat gebal eenige bctgabecinge baat in gefïeept / bog nopb i0 boo^ geb^ongen eenig potnct baat in publijcb te beranberen ; maat bat lichaam der Leere t0 booj<ï5ob!Bigenabeonberf«tb(laanbegebleben/enblöft nog Int mibben ban oniJ/fulr niemanö noo tebcn ftebben foube om bcrbal ban beUce^ te iïg eenlgfinjs af te fonbcrcn bon be UcbenbaegfcöeGeref orm Kercke onbet on0; enbe en fijn ooft möne bebencftingcn ban gt oote ongeitnire, geenfinjj be Leere , fo aljS bfe (n be Belijdenis en Catcchifmus upt 't ï^- ao^oo^b bepaalb (laat/raftenbe.

English

agreeing with said Word and containing within themselves the Form of Sound Words — this foundation has often been greatly shaken, yet has always remained standing. Individuals may have brought forward some objections to it or against it, and for this or that occasion some assembly may have been drawn into it, yet never has anyone been compelled to alter any point therein publicly; but the body of Doctrine has, by God's grace, remained standing unshaken and still remains in the midst of us, so that no one would have any need, out of decay of doctrine, to separate himself in any way from the present Reformed church under us; and my great concerns are also not at all regarding the Doctrine, as that stands defined in the Confession and Catechism from the H. Word.
Original

Ahik. «egt! bat ijS ooft möngeboeleboicomentlöft baat ban; en aan öl. niet tt ttoöffelen/ bic u niet en ontfiet bicfttoilsi utoe gencgentfjepb booi bie geftöaiften publftcftelfltft upt te boefemen ; jjBaat mün l^eet / toetb bfe aieete nu onbet on^ toelfogebatt ban alle 3B:etaat0 en gemene (ieben/ en na bolgenisfouptgeb^utftt fn tooojben enbaben? en cunt gp tocl bencften gabbcn top altgan^ be Caiechiimus niet/battopfenutoelctögenfoubenl ^ _ , ^..^^ ^ , „

English

Ahik. Right! That is also my complete feeling about it; and one need not doubt you in it, since you do not hesitate publicly to demonstrate your affection for those writings frequently. But my sir, is that Doctrine now so well held among us by persons of all estates and common people, and so practiced in words and deeds accordingly? And can you well think, if we had always had the Catechism, that we would have sent you away so willingly?
Original

Urb. 5^at iü een anbje ©jage/ baat fiebben topfomtpbjS eenonfet oubHe %C0 raten na fün geboelen Neen op fiojen anttooo?ben ; en bat nu be foute betpec* fbnen bie befe Heete too^ toenben te belDben / en baat ban flaat onjs nu te fp^eften*

English

Urb. That is another question; on that we have sometimes heard one of our old Ministers answer No according to his opinion; and that now concerns the wrong persons who profess to hold this Doctrine, and it is now up to us to speak of them.
Original

Steph. Höaat maften be petfonen be fiet c6 niet i en alft be petfoneu in be 3tcete Uetbojben m i isS ban be ftcttft niet ooft in be 3leete betbo?beti i ,^ ^ ^ , ^

English

Steph. But do persons not make the doctrine? And if persons are corrupt in the doctrine, is the doctrine not also thereby corrupt in the church?
Original

u rb. ^ic petfonen bie alfo betbo?ben fijn/ maften ongettopffelb be 6/ 1 efte ooB in be 3teeie booj fo bette betbo?Uen / toat ftaat aangaat toaten fp alle fobanig/ fo en foube icft baat geen tcgt-aatbige ftetcfte tonnen etfiennen / toant if ft en tan Qeen bebatting maften ban m objedive ftetcft in abftradto gelöcft icft toel ban

English

Urb. Those persons who are thus corrupt do undoubtedly make the church corrupt also in the doctrine, insofar as their state is concerned — if they were all such, I could not acknowledge a righteous church there; for I cannot make any distinction of an objective church in the abstract, as I well can of
Original

Befchouwinge van Z I O N. %^

English

Contemplation of Zion.
Original

m objeaive bcli)tien<0 6an : fo m foude ooEt oan r fda me» eltantiec baar (n de* gon teDerflaan ) De ^elöOentjei nkt lang flaanOe bmm. ^og nu i0 tioo;<aoDtf genaDe 'c Heyiige Saac nofl 't iteunfei , en Daar fön ec öie oem. 25elrtóentóno8 cefonöelöcö betflaan. 5^aaic en boben fouöe fjet toel (onnen oeftftieöen / Hat een menfcDe Otec en nu/een ongefonDen nptO^ucö geUen/en nog Daar in m geheel on« gefonöfönfoulje.

English

an objective confession: likewise one could also easily understand from that same itself that the confessions would not long remain standing. Yet now by God's grace the Holy Sacrament is still the touchstone, and there are those who understand said confessions soundly. But beyond this it could well happen that a person here and there might give an unsound expression, and yet not be entirely unsound therein.
Original

Stepb. n 310 fo : maac laat oniJ boo?tgaan/ geWeft öet u.

English

Steph. It is so; but let us proceed, if you please.
Original

U rb.?öeneoensi 't boojöoetfel moeten nog eentge toepnige gronden (Ountlit mp) öoo; upt geflelt fün / om 't geen top boo? öetJben te ostonen / tegt te fien ; toelcbe crlfo fe m on0 borig gefpjcb al eemgflnjS geioect fjjn / met toepnlge tooojöen nu geflelt fullenconnentoecben* t. to.

English

Urb. Alongside the preliminary note, a few grounds (it seems to me) must still be set out beforehand, in order to see rightly what we are about to show; which, having already been touched upon somewhat in our previous conversation, can now be set forth in a few words, namely:
Original

I. ^at Öe Reformatie der Leere , is om de Seden te herftellen en ben menft&C

English

I. That the Reformation of Doctrine is to restore Morals and to make man
Original

OobtfaUg en beugbfaam te maöen / cn niet om öe üeece feibe aiiS In fo bejte We 006 geboben/enbe een l^epUgö en <©oölücö mibbel 10 om ben menfc De fo boo? eene

English

virtuous and obedient, and not to regard the Lord Himself as merely something already given to us; and that holiness and a godly means is to make man, first through a
Original

waragiige Belijdenis , aliSÖOO? ware verlochcmnge vaiifig felven Ul fêepllcOepb/

English

true Confession, as through a true self-denial in holiness,
Original

ten ^ceretebOin{^cp;igen. fiet bit tiü ontocbecfp^efielucft aiu men be nature bec fafteent t^.tooo^ooaactoe m-fiei: m& ofccniaoning toillenbe benberballen Daat fiinj! gebieöjai Dctflclicn / booj cenige «cgtss-gciwcben alle be0 mh^ Wttm op-focfhcn/ banöe bcrbaHenngcn en becbaapöe glofen fupberen / enineenlic^ tiaam rfamen fldlcn ikv alfo tjS befe fafte : fcber t oogmetfi en 10 anberig ntet/ba'i batpcbet(t)eneben0 b'ecfienteni^/ bat bat '0 €omng0 tollen toetten fijn/ bat itfe flcajc be toacagttge 25elübeniffe noembe ) ftg öaac na geb^agen en be ïlegt0-ijlef

English

to the honor of God. This is not hard to see when one considers the nature of the matter — the H. Word presupposing it: wishing to restore those who have fallen where His commandments stand, by means of certain legal statutes searching out all the King's will, purifying the corruptions and obscuring glosses, and jointly assembling them in a body — so that the matter stands thus: their aim and intent is nothing other than that persons henceforth from the acknowledgment that this is the King's will (which I properly called the true Confession) conduct themselves accordingly, and the legal
Original

gtnge beblenen fouöe ; en een gcoote ml0 g^cep toarc ïjet/ batmen in bat t famengeilen/ en leren ban btegefupbecbe toetten/ bie lElefo^matie foube menen te be» gaan /bie ben Confng boojbab. 3fil0oob'tj^. 3©ooabon0 al omleert/bat be ^allgmabenbe 3©aar{iepb of leere bergenabe bertoo^ben i0/enb'on0 berronbtgt

English

service should follow; and it would be a great mistake if one were to think that in that compiling and learning of those purified laws, the Reformation consists which the King prescribes. As God's H. Word also teaches us that the saving Truth or doctrine of grace has been proclaimed and was announced to us,
Original

toerb / om de blmde open te openen , Jef. 42: 7. enbe Öaar b^eugeube van de duy. fternistot t Ligt , te beueewn van de magt des Sathans locGodt, Aótor.iö' i g. Om ben Sondaar te roepen tot bekeringe, Math. 9; 13. en daar in te fegenen dat hy hem afkeert van fijn boosheden, Adior, 26. r en fO föjeeftt be ï^,Scfl2lftU«

English

to open blind eyes, Isa. 42:7. and to turn them from darkness to light, from the power of Satan to God, Acts 26:18. To call the sinner to conversion, Matt. 9:13. and to bless him therein, that he turns from his iniquities, Acts 26:1. And so the H. Scripture continues;
Original

boojgaan0); en (telt bat be fabe niet bupten ttoüffel/bat be Leere fö^e om de ver! lochemnge enöe DepUgmabluge te bebo^öeren/ be refo?mat(e ban beïeete bet upterftentetfonencan/ maar 10 om deherfteliinge des levens , ban toelcbe be

English

and states it is beyond doubt that the Doctrine aims to promote self-denial and sanctification; the reformation of doctrine can be the outermost form, but it is for the restoration of life, of which
Original

erftentenl0bertoaarbepb( •tl0toaar;ooöeengebeeltei0e bogonlanoiSfP^abert top öter ban rupmcr. " wé^m»

English

the outward form is the truth — (it is true; yet it is a part — but of this let us speak more fully elsewhere).
Original

A ^ \- 'l^^f^^ "Pt gcftelt blent/ bat een me nfc|ie be Leere of woor-

English

It is therefore established that a person may know the Doctrine or Word-
Original

v'^^L^^^^'^'T'^.Ö^'^J^** bletnbeH. Schrifrure eUlU be Catechilmus etC. \XPV

English

denials of Scripture and the Catechism, etc.

Translator note: Block is severely OCR-degraded; rendered from recoverable fragments consistent with the surrounding argument.
Original

gebjuffit flaat/ toel leren/belpben en aij^e boo?t leren can / en nogtf)an0 be WaarfcL^if^''l*Jl^'Ö?^^"/"^öberftaan HI0 top ban be Leer der Waarhey^i. enbef. felf0 fterftel fpjeben / fo berftaan top baar boo? be erpjeffien of upttoucbinae ban Si«t^S!.ïï;S ï/!. J"''^^ f "/ ^''^ comeyrie feibe fo na u%Sbe

English

rightly stands, may well learn, confess, and further teach it, and yet not understand the Truth in the proper sense. When we speak of the Doctrine of Truth, and speak of it strictly, we understand by it the expression or utterance of the Truth — as the meaning itself, coming so near as
Original

ai0H)OO?ben tonnen Ofal0geoorloft is uvt te fpreken : bOgbe Waarheydfelve.

English

words are able to express (or as it is permitted to utter): yet the Truth itself
Original

10 pen fin vandeHeere Goditn %mfelbefi)nbe/enblcnöp mebebedtwien hy Tl ; ^' " * €ot berflanb ban befe fafte moeten top toe^

English

is the meaning of the Lord God in the matter itself; and it is imparted through Him. To the understanding of this matter we must proceed,
Original

Ji"^^??'®'*'?"? ^^^*ö?^^^"^^"^"^^"f^Önmepnmg bebenb toilt maften/ foo J^nm twederiey woord, eeo inwendig, tgeeu tipmfig maabtenUoub/bat

English

who wishes to make His meaning known — so He uses a twofold word: one inward, the outward which makes known what
Original

14 Berchouwingc van Z I O N.

English

14 Contemplation of Zion.
Original

topftinfïn/mewlrtö/ bcfljip/öcuamnge noemen; cn m m^cndm'tamlw (pum/ tiatfld)oo?ttoecD/cntoaacDoo;ï)Pfi)n mtocnöigc btnanims aan D«n anöccen tooo? Ijecfc Otöcnö tc maliën, iïcöciochc fcDcprcIen nuconnen eitaiiöeï fo* Danige uytw cndige u oorden mcöc-öeeicn/cn t)oo?Defd5e ooft Jiarcn fin/na be fahc uptöjuchelöch lö / na öen fp?echcc üequamc tooo^Den lun te tomben tuect rot uut* öjucfiinoc / cnöe na Den Doo^'c Dec(ïanDig/ of anDecfm^ geöifponeect t nefcniw» tebattenofteüctliaan: eöogbatnuvcnuigcv.ooaif'eloe/ ftinfinfelbe/ en tan 't eenefctjepfelaan tanöetnietmeöc.Deelenofober-(io?tcn: tjier ban eomt'et bat men fpnnaejïenrtoatmen boet ) luetenfantJjengcnmbieüebatting baar to» in ftaan; infanDertjcpö in gebaUc öe fnfte lu aeboelcn Defïaat / en onfe beUattinae baaï upt Ijaac oo?rp?onfi ijeeft / aifo en f an ecnc momber ( ftp ex. ) tont tooo'ben f» öcbjypcftt/ nopcnöe be liefde bie fp Oaat ïiinb bjaagt / Ijare üebattingebaac bari / bat intocr.öig ii300?ö bic Waarixyd aan nien^ano behenb mabcn ' fjoctoel liet aife bei-HaanUjche toooiben fyn / t)Uip fpjeelu enfp be ciaotigile unt binbt: ontmoet

English

we call our sign, meaning, name; and the outward word that is spoken, and by which He has made His inner meaning known to another. Now the created creatures can communicate to each other such outward words, and through them also convey their meaning, insofar as the subject allows apt expression, and as words fitting to the speaker can be found to express it, and as the hearer is disposed or otherwise inclined to grasp or understand it: yet no word, its meaning itself, from one creature to another can fully share or convey: from this comes the fact that one cannot (whatever one does) bring another into that grasp which is in them; especially in the case where the matter consists in feelings, and our grasp thereof has its origin from that — thus a mother (for example) cannot express in words, concerning the love she bears her child, the grasp she has of it — that inner word — that Truth to make known to anyone, however clearly expressive the words may be that she speaks and finds the most expressive: she encounters
Original

fp eenc bie befgcUji; Unibjcn fjeeft beit toevb fp ban fo cene berflaan / boa tiaar bevatting felbe baar ban aan anb^c upt te tto?ten / bat en can fp nier.

English

one who has had such feelings — then she will be understood by that person; yet to pour out her own grasp of it to another from that — that she cannot do.
Original

Sceph. ii^oe 10 bat/ 5öjocbec/ fpjeeïu bie b^onto be Waarheyd niet ? of en iö ec ocen bcqunmc relatie ban tctien en 't betebinbe tuffröen bie toooiben en tiaar fin i b^ucfjen bie b3O02öen tiare mening niet upt ^

English

Steph. How is that, Brother — does she not speak the Truth? Or is there no adequate relation between sign and signified between those words and their meaning? Do the words not express their sense?
Original

Urb. ^öetDtsJ t geen fp fcgt i.ö bc waarhei d ; bat l}m tooo?ben romen met pare bcbattingen ober een al0 een tefien met t üeteUenbc/cn b?Uf ficn tiare menina oenocgfaam unt / fo bat bic tooo2ben booj een bequaamöcpbbcö toecft-tupainnen O02faali.ö magtig fijn in btn mcntc tie fulclien fin te fo?meren : bog in ben menfcti< geen geictiibtticpb baar toe fynbe en tonnen bie niet anberö toercfecn m een toool* Den-toetenfctiap/ upt toclclic bemcnfctiefigbanooti eentgermatige feennilïc fo:* meert: enbc ingcbaUc bie menfflie baar roe gefcbicht of gcbifponeerb 10 fober* flaat bie upt bie tooojben eenigfinötoat ben fin iiS/ bog be looo2ben en connen be bevattin^'c ban ben fpKfierö fclbc met mcbe- beden, ^^ict fo flaat tiet ban tuffrtien be redeüjcke (cbepicien , baar moctcn fpilaanbiijben/enelfanber laten tiaan: ebog fo en 10 öet met ben Schepper niet gelegen / alö tip rot füne fctiepfelen fpjecfet. ^efe tan niet alleen fijn Sm of inwendig woord aan ben men''töen in upttoenbia leejsbare en ftoojbarc bjoojbcn npt-b?utrjen ( gelijrö tin in be é. ^thJiftupje boet; maar ooft ben mcnfflje fijnen Sin of meningc mebebeelcn en initorten ; m

English

Urb. What she says is the truth; that her words correspond with her grasp as a sign with the signified, and they express her meaning sufficiently, so that those words are capable — through a suitable working-instrument — of being the efficient cause of forming such a sense in the mind: but in a person in whom there is no suitability for this, those words can work nothing other than a word-knowledge, from which knowledge the person forms some approximate acquaintance; and in the case that the person is suited or disposed for it, he understands from those words something of what the meaning is, but the words cannot impart the grasp of the speaker himself. This is how it stands between rational creatures — they must leave it there and let each other be: but it is not so with the Creator, when He speaks to His creatures. He can not only express His meaning or inward word to men in outwardly readable and audible words (as He does in the H. Scripture), but also impart and infuse into the person His meaning or sense;
Original

bit noemt be^tD?ifrure van Gode geleerd te werden, Jef. 54: 15, hetvanden Vader gehoort te hebben , Joh. 6: 45-. bit 10 ftet infchrijven van des Heerenwet in

English

this the Scripture calls being taught of God, Isa. 54:13. having heard from the Father, Joh. 6:45. This is the writing of the Lord's law in
Original

onsbinnenfte, Jer. ?i: 5?. bit t|ï de lal vinge des Geefts die den Chriften alle dingen leerd , iulcx hy niet van noden heeft dat hem ymand lecre , i. Joh. 2: 20,27, bcrgel. Ier. Y- 34- Hebr. 8: lo, ii. bit i.ïf'ihertc openen Adror. x6: 14. beooeen des verftands verligten , Eph. i.- 18. cnbeen ifS niet anbcröal0be Waarheyd fdvc Of dc take die de Waarheyd is aan ben menfttie niebe- beeien / t. to. bat beftendig

English

our inmost being, Jer. 31:33. This is the anointing of the Spirit that teaches the Christian all things, such that he has no need that anyone should teach him, 1 Joh. 2:20, 27, cf. Jer. 31:34. Hebr. 8:10, 11. This is the opening of the heart, Acts 16:14. the enlightening of the eyes of the understanding, Eph. 1:18. and it is nothing other than the Truth itself, or the matter that is the Truth, imparting itself to man — i.e., that enduringly
Original

wefen , baar ban (laat Spr. 2.* 7 enSzT. toeittiealssbcn menfttie felbe mcbe ge^ beelttocrb/ fo tan tip aanflonbof upt batgeboele/gefigte/ bie bcbinbinge/ tiare fteUattingen maften ban be tooo^ben toelr tie tip leefl of Ooon / bic nu fo bttgefel* fttiapt fünbe/ op fo eenen tiebben eene beguaamtiepb niet alleen beö tocrti-tupgis gen oojfaatiji/ maar ooti bes? upttoerfiingö/om fjem ben fin felbe te boen berflaan. Stephan. iBaarijï nietbe bebattinfle banbeJöaarfiepb in bcnÉeere<0obt/

English

existing — of which Prov. 2:7 and 8:7 speaks — which, when it is itself shared with the person, he can then immediately from that feeling, sight, that experience, form his grasp of the words which he reads or hears, those now being so associated, having in this manner a suitability not only of the instrument-cause, but also of the working-out, to make him understand the meaning itself. Steph. Is not the grasp of the Truth in the Lord God
Original

Bcfchouwinge van Z I O N. 25 Of Godcs Sin , Godt fel ve ? ftOC fCQt OP öan Dat tn\0 Öfe IttClK-öelKdt UJCrb ?

English

Contemplation of Zion. 25 Or God's Meaning — God Himself? How does it say then that this imparting takes place?
Original

Urb. ^t^ial öatlseiroo : en daarom iüooh Godf-woord, «0oöt fcitoe t. to. öcttoecöcperfoonin i>el^. ;©jpccn(cöcpö/ Joh. 1:1. i. loh. ^: 12. 55tcöaar om

English

Urb. It shall be so: and therefore it is also called God's Word — God Himself, i.e., the second Person in the H. Trinity, Joh. 1:1. 1 Joh. 5:12. And therefore
Original

eeuwige Wijiheyc genocmt ïSKtb Spr. g. 12,-21,22, $f.en p: i. $c. bicoohfig tiaarom fcgt de Waarhcyd u fijn/ lüh. 14: 6. enöc of üjd mcDc-öciinfle ban betf l^ccrcn toeten/ boo^ bcranbecingc of öermenainoe aan't ^cfjepfcl onmooelijfli/ tn be öennilTe Dan fijn fin in on.0 een fctjepfd ijj foo leert nootlJ^JniS 't t^. tooo^b/ öatoem. nieoe-bciinoe tobetfï^cerenmenincre in fijn tooojö uptgeb^ucftt / aait benmenfcljenietcngefcljiet/ aisBimetenboo.Kcne toaragttgc nictweiendijcke. maar geiudcii jck-e niebe-bclinge ban bc GoJtheyd of t weientiijcke woord felbe/ bat bic HenniiTc in onjei toert Iit»

English

called eternal Wisdom, Prov. 8:12-21, 22, etc. and 9:1 etc. who therefore also says I am the Truth, Joh. 14:6. and because the sharing of the Lord's meaning through change or mixture with the creature is impossible, and the knowledge of His meaning in us — a creature — is so, the H. Word teaches of necessity that this sharing of the same meaning expressed in His Word does not come to man except through a true, not a thing-like, but a personal sharing of the Godhead or the essential Word Himself, by which that knowledge is worked in us.
Original

Sieph. ?lip ! bat en tan it ft niet bctftaan.

English

Steph. Alas! That I cannot understand.
Original

Urb. 't Bomt op on.tfberflaan niet aan /25?ocber: aljSbesf ^crcntooojbfoo

English

Urb. It does not depend on our understanding, Brother: as the Lord's Word so
Original

bUpblÜtÖ fp?ectüt/ op dat Chtiftus door 't gelove in uwe herren wone , Eph. 1:17. leken de Vader lullen comen en woninge by hem maken, loh. 14:25. fOfOUDe byfig openbaren, iöib. vf. 21. bC H, Geeft blijft by ul. en fal in u fijn, Ibh. 14:17. En weet gy niet, datgy Gods Tempel fijt , en dat Gods Geeft in u lieden woont?

English

clearly speaks: that Christ may dwell through faith in your hearts, Eph. 3:17. that I and the Father will come and make our abode with him, Joh. 14:23. to reveal Himself to him, ibid. v. 21. the H. Spirit abides with you and shall be in you, Joh. 14:17. And do you not know that you are God's Temple, and that God's Spirit dwells in you?
Original

i.Cor. y. 16. bog berber en late mn baar niet in / toantonennbigtoareDctban bic bereeniginge ban be toare 45obtOepb met bc menftliepb te fpielien. èet en ban anber.0 niet/ aljï eene toaragtigc o?atieufe mebe beïnigc ban fiet ongefchapen

English

1 Cor. 3:16. but further let us not go into that — for it would be improper to speak of that union of the true Godhead with humanity. See then nothing other than a true, gracious imparting of the uncreated
Original

Ligt , bc Waarheyd felve fOmcnbC in ben menffllcals in fijnen Tempel tooncn/ Clt

English

Light, the Truth itself coming into the person as into His Temple, dwelling, and
Original

figfelbcn in alle fijne epgenfcfiappen aan bcnmenftlje boenöe boelen cn fien/ of bcrtoncnbe / in bic mate al0 fijn H. wijsheyd gocb bunlit / en fjem alle waarheyd lerenbc. <Cnbe fiet bit 10 be rebe/ toaarommc het mogdijch iö / bat bcss J^emelsS verborgenthedcn bitfitoilsJ fo tiaar bctftaan en gcbattet toccben ban geringe eii anberfinsifcer onmnbige menftfjcn/ rban toelttte falie be ^eulanb fpjeeclu/Math. 11:2^ cnbcbcn ^. ^Cpoflel i, Cor. 1:26,- 29. Gy wet uwe roepinge Ctf.) ftOCtoCl Dcfelbe ftm be termen niet en berflaan / baar fiet be gelecrben ( om beter te boeit bcrttaan / of tegen be onrcgtfinnigen tc berbebigcn ; fomnjbö te regtc meeb' upt^ b^uclten : baar gem. <0eleerben bitfttoiljJ in Ijm termen fiangcn blijbenbc / in bie letter (lerben en berbo?ren.

English

making Himself felt and seen in the person in all His attributes, or manifesting — to the degree that His H. wisdom sees fit — and teaching him all truth. And this is the reason why it is possible that the hidden things of heaven are sometimes so clearly understood and grasped by simple and otherwise rather uneducated persons — of which matter the Savior speaks, Matt. 11:25. and the H. Apostle, 1 Cor. 1:26-29. You see your calling (etc.) — even though these persons do not understand the terms in which the learned (the better to be understood, or to defend it against the heterodox, sometimes rightly) express it more fully: while these same learned persons, remaining fixed and hanging in their terms, die and harden in the letter.
Original

^aar cn boben blijfit Ijier ooöjupt ('t geen onsf in 't bolgenbe feer tc paffe tomen fai; bat alj$ top feggen bat pmanb bc Waarheyd heeft of ftenb / bat felbe feer bub^ belfinnig/ cn ^-/w^^oce gefegt isS : toantepgentlijffitefpjeben; niemanbcnfiecft of tocct bc a©aarrjepb / aliei bicn bc ï^ecrc <©obt be fatie felbc tc geboden cn aenic^ ten geeft/ en alfo openbaart.. «vmövmh

English

Above and beyond this, it also follows here (what will be very much to our purpose in what follows) that when we say that someone has or knows the Truth, that word is very ambiguous, and equivocally spoken: for properly speaking, no one has or knows the Truth, except him to whom the Lord God has given to perceive and regard the matter itself, and thus reveals it.
Original

Ahik. jaogtansi bic Gods Woord lefen en Iccrcn / item anbje berfïanbiae boet* Hen baar ober boo^ blabcren/ cn bcle fjoojcn/ fonber bcfc intocnbige openbaringc /

English

Ahik. Yet those who read and study God's Word, likewise others who browse through other intelligent books on the subject, and hear much, without this inward revelation,
Original

Die tomen tOteemge kennilfevan de Waarheyd, ia tod fO mtijbö tOt gjOOtC ficn^

English

do come to some knowledge of the Truth, yes often to great
Original

ntflfe / fultjr fp Xcraren cn f 2ofc(Tojcn in be i^. <aobtlicpb toerben / bc toaarficpli tegen beonregtfinnigc tloetftelijtlibcrbebigenbe; fjebben i)itiK ïaaarficpbnict-» fp berbebigcn bic : fiennen fpfe niet/ bic fp anb^c leren > j r ^ *

English

knowledge, such that they become Teachers and Professors in H. Theology, stoutly defending the truth against the heterodox; do they not have this Truth — do they defend it? Do they not know it — do they teach it to others?
Original

Urb. %\0 tt6 fepbc/ bubbdfinnig bat tooo2b j en befe (-ïioebanige alle gclecr* bc onficrbo?cnc fijn ) tonnen ooft/bog onepgcntlijt fe / gefcgt toerben be 3©aarfiepti

English

Urb. As I said, that word is ambiguous; and these (though all such learned unconverted ones are such) can also, though improperly speaking, be said to know the Truth,
Original

tc Rcnncn / te gebben / tc leren, 'ft ^egge ban / fomtijbsf toerb bat tooo?b de waarheyd kennen genomen boo? eene toctcnfti^ip ber teftencnof uwbjut Bfelen/ bet tooo?ocn/ of bc0 IcttcriS c al^ t tooojb fpicetftt ) tipt todcftc to'etenftöap t reeb^

English

to have it, to teach it. I say then, that sometimes that phrase 'to know the truth' is taken for a knowledge of the signs or expressions, of the words, or of the letter (as the word speaks) — from which knowledge already
Original

i<5 Belchouwingc van ZION,

English

16 Contemplation of Zion,
Original

li; ïücft fcDcpfcl Da« oofi fünc öcbattingcn iitoacht / trechcnöc 't ccn upt t onöcc boö| bJcttclijfliegeöoioen/ cnotffenino uanbeflcöen-conll/ cn mafeenöc cpnöclüch taat upt op ccn lichaam der Lccrc, Dat Ijp anöjc Doo^t iccrt cnljt'tbcöiot : Dat toccö

English

each creature also brings forth its grasp, drawing the one from the other through literal learning, and from the art of reasoning, and making therefrom finally a body of Doctrine, which he teaches to others and causes to be known: that work
Original

ijl OC WaarhcydgenOfllU {Mciomniicé contentunipo continentc •,)(iïn öat l)Ct öe ttlOO^*

English

is called the Truth (by the container for the contained); and that is the Word-
Original

, i öcn fijn in tot'.clic Wa öc *)c£cc liciicft öc toaarljepö nut te D^ucliau enöe imjebauc

English

meaning in which the Lord has been pleased to express and frame the truth
Original

waarheyd niet forcken,

English

truth not otherwise,
Original

öat iiBf/ |)p cn fouöc niet oeü^upcUcn Die tellenen/ Die Dequaam (ijn öe 19 ï©aacljcpö ll upt te öjucöen : öan cn kent öe menfcljc nog cygcntiijck öc 3©aart)cpD met/ maat " Ijp toect hücinenie uy ulruckt , öaac luaaclu üp üebattuige öan / en üect Ijct anö?«

English

that is, He would not use those signs that are unsuitable to express the Truth: then the person still does not properly know the Truth, but he knows how it is expressed, has his grasp of that, and teaches others
Original

boo?t <r>og hjctö oob bat luoo^D/ en cpgentlucli/genonicn öoo^ öe Waarheyd af De

English

further. Yet that word, taken properly, means the Truth as the
Original

"Waragtige 'ake lei ve te fien , tC IjCbDCH / tC gcniCtcn : cn Öai tjJ cerjl ÖC Waarheyd weren, ^clijck die in l'-fu is : ^clijckmen beliuort te kennen aljl 't 3©00?ö

English

true matter itself to see, to have, to enjoy: and that is first truly to know the Truth. As it is in Jesus: as one ought to know, as the Word
Original

fp^cecht/ iiph. 4.: 21. I . Cor. 8. z. öefe maften alleen toaragtige bcöattingcn/om patfc cjüarciitljepb / en gefigte Daar öan Deöüen. «Oit ijei Geloven, niet De tooojöen licnncn en tocftaan / niaac den uniie.niijckeniicn , Hebr. 11:27. cn öan öinncn bcriigt funDc De falie fclöe hennen / cn Daarom De tooo^Dcn toeftaan. «Onlangjs

English

speaks, Eph. 4:21. 1 Cor. 8:2. These alone make true grasps, to have the proper experience and sight thereof. This is faith, not knowing the words and understanding them, but seeing the unseen, Hebr. 11:27. and then being inwardly enlightened to know the matter itself, and therefore to understand the words. Recently
Original

j, toccjs icli liet met ccn tooojö in t Uoo^üp gaan aan / in De gelijflicnijS öan Die licnf ni iTe Dcc Colcufcn / en feec leöenDig öertoont Die De gcfcDapenfjepö öan Defe falie, -f ^cliec eencn ölinD-gcüoo?nen can Ijojen al toat in öer jtaanluclie tootyDen öan De

English

Yes, yet I see it proceeding with a single word at the forefront, in the likeness of those who have never seen the colors, and very vividly represents the nature of this matter. For a blind man born from birth can hear all that is spoken in the common words of the
Original

colcurengcfeotcanliierDen/ cnlaicnDeöoo: figlefenalle fulclie faoechen / Die ge* Icerbelijcli öan Die iToffe fclj?üöcn / crijgt lip ficnnifTe öan alle De lionfï termen / en üptDjucliingen Die Daar öan te mafien fijn: Ijp rcDcn- caöclt Daar oöcr/en maafit'er öcöattingenöan/ öp öJcrt'crgdecrD in /ciiD' een ilcraac öan. J©at falmen feg^ gen^ lientlip/enfpjeccluljpDcaQaarficpöniet? ia iip Dog / toant l)P Iccrtfe tn DerDcDigtfc ; maar op Die eerfie bjjjfe / onepgentliicli genomen : öe Waarheyd (eive cöentoel epgentliKli te fp^feen cn licntfjp ntet/gemercfit Defclöe tegte fienniffe fa «öarcntliepö üeflant/ cn Die lytm Doo? gcf. bjooiDen toiiö te maöen / nog öan fijn 31 eraar in te ftojten en isi : Dat blijft altuD D' intocnöigcn j in öan D«e ïiem leert/ en on-meDcöeclbaac aan Dien DlinDe / Die öjat fjp leert of fpjeelit / Daar altijD bupten blijft / en toat re-celc beöatilngcn Dp Daar öan matitlu / t connen maar DtoalenDe cn öalfclie fijn /en niet canöev.fii Dan Doo^ miralulofbptoeöal ) toaragtige. ^\ti ötijS (ïaat Jjct oofi in Defe faüe : toat fo cenc onljerbo?cne leeft of ïioo?t/ lip leert De tooojöen toel/ cn ï»p maat ïit op fün manier baar begjippen «pi / Dog fo lang ijcm Den spreker \\)\\ <§clieppcr/ fijnen Sin nict mcDc cn Dcclt/ tot toat trap ban liennisi Dp ooli öomt / ïip cn Ijeeft nog tocet De Waarheyd niet (cpgentiijfö te fp^eficn) fo eh fp^eccfit (lp oofi öc Waarheyd niet cpgcntlijcft / toant fip ran niet fp?chen 't geen niet en toeet / De toco?Den moeten taal-maniS öan De beöatttngen fim; altfioojS/ fip fpjeechtfc Vaifcheiijck , bat ijS De tooo?Denarfo^Dcrcn met t tjertcnict/ b?engenbe in öarcnaarD mebe/ 'tgecn tïierte nietenDencfit: Hpt DefeongefcjiicfeteongC' tempertDepböanïiertcntooo^Dnu/calfo liet eenc öoojname ongedalte/ la Dooö tsi/ ) comen allerlepe oualcn in ^oDioi fterche; 3@ant Die menfclien fclöe / t fpoo^ ban regte beöattingc öpflcc , maacUt er önpfenb balfcöc bcöattingcn öan/ ( gelüft bic gcm. blinben ; en baat upt comt Dien ganfcöcn trcpn öan mlfg2ecpcn öan bc ^. aa^aarficDcn/ baar top mifTcDicn hier na eenige flaaltje$i öan fullen aantogfen :

English

color-pictures here, and having read through all such books that learnedly write about that matter, he acquires knowledge of all the art-terms and expressions that are to be made thereof; he reasons about it, and makes debates of it, and becomes well-versed in it, and is an expert at it. What shall one say? Does he know it, and does he speak the Truth? Yes, he does, in a sense — for he learns it and defends it; but in that first way, taken improperly: the Truth itself (yet properly speaking) he does not know, since true knowledge consists of genuine experience, and that which is to be imparted to him through the spoken word, and to be poured into him by his Teacher, is not yet there: that always remains the inward part of the one who teaches him, and is incommunicable to that blind man, who always remains outside of what he learns or speaks; and whatever real debates he makes of it, they can only be wandering and false, and cannot be otherwise than (except by miraculous accident) true. In the same way it also stands in this matter: whatever such an unregenerate person reads or hears, he learns the words well, and he forms his conceptions of them in his own manner; but as long as the Speaker, the Creator, does not share His meaning with him — to whatever degree of knowledge he may come — he neither has nor knows the Truth (properly speaking); and therefore he also does not speak the Truth properly, for he cannot speak what he does not know; the words must be the verbal forms of the conceptions always; yet he speaks them falsely — that is, the word-arranger speaks with the heart not thereto, bringing along in their nature what the heart does not think: out of this ill-fitting, intemperate disproportion of heart and word (which is thus one chief misshaping, yes, a death), come all manner of evils in God's church; for those very people, having lost the track of right conception, make a thousand false conceptions thereof (like the aforementioned blind men); and from that comes that whole train of misunderstandings of the H. Truths, of which we will perhaps point out some specimens hereafter.
Original

5jtem baar öan baan/ comt bic ganfcDgcetlelijclie Dood , gebreck van Veriochewng en Gode le leven , en öQtt bicn gcfteclen glanfcB beï Hcyiigmakinge onbcr tre

English

Item, from that comes that entire spiritual death, the lack of self-denial and living to God, and that the entire luster of sanctification among the
Original

Bcfchoiiwinge van Z I O N. 27

English

Contemplation of Zion. 27
Original

$cn. Cf)ji(lcnc«/ toantte Waarheyd alleen , ( nUt tji Ujoojticii bcr a©aarï)«pö ) fouöe ijaac mahcn j oh. 8: 52. m Godt te kennen fouöc [\aat »aoöe doen leven.

English

Christians; for the Truth alone (not in the words of Truth) would set them free, Joh. 8:32, and to know God would make them truly live.
Original

Ahik. g^at 'js Ujel te bev(tiwn / toant toat tooo^öen fp toeten en fp?ccüen / fp en DebbcnmetjSbanöcfaati/ ban öcievendigmakcndcn Geelt, toelthe S^fu^ \<^^^6 ij3f/ 1. Cor. 1^:4.^. niijn tottenfcyap öie iU imn öe fpüfc Deüöc/en toooiDcn bie ifi cc Dan fp?efje/ en bocöen mp nut : en daar fie icU IcUenOiö D' oo^faacU uan fo Uicl cc Ijciuöccen tocpnig bclcbeni*.

English

Ahik. That is well understood; for whatever words they know and speak, they have nothing of the substance, of the life-giving Spirit, which Jesus is, 1 Cor. 15:45. My knowledge that I had of the food, and the words that I could speak of it, did me no good; and there I see clearly the cause of so very many having so little experience.
Original

Sceph. Dcrgclua* : maac I® . 2520cöec/ bertKrft bic ongcflalte ben mcnfcDe alfo Uan Unmen/Doe gaat Ijct ban Ouptcn aan anbae i in fijn Ujoo?Öcn cn luerclicn ?

English

Steph. Likewise: but my Brother, this misshaping thus afflicts the person from within — how does it then go outwardly toward others, in his words and works?
Original

Uti). Sijiicwcrckenaangaanbe/biefunbcacot; cnDc/ofmaac uyieriijckeer-

English

Urb. As for his works, those are sinful; or merely outwardly honor-
Original

lijck of Itinckendeenar^edijck, Sijnc woorden , alö IJpbC ï^. 3©aar!)Cpö UOOJt-

English

able, or stinkingly servile. His words, when he brings forth the H. Truth —
Original

b^engen fal/ bic fijn vaiich (jem aangaande/ al.ö UU ftracjc fcpöe/ toant fn'cn accoi* beren met fö" Dcrte niet : m fo bc^ce befclbc ( matecieUjcli alö } lun «öobtss tooojb fijn / fo fouDc bcfelbe nog ceni^^e itichcinge connen gebcn aló bc jL)cece fulrv belief* be ; toant 't jijn öie tcfïcncn / bic be $Kcrc om bc 31ï)aaii)cpö upt tc binclien / bcc*

English

those are false concerning him, as we just said, for they do not accord with his heart at all: and even if those same words (materially, as it were) are God's Word, they could still give some edification when the Lord so pleased; for they are the signs which the Lord has ordained to bring forth the Truth —
Original

OjbineClt ÏJCCf t : Cbog gclijcN be felbC feec onv m^icbaar en "Gode on-aan]»enaam f jjn /

English

yet, just as those same words are very unprofitable and unacceptable to God,
Original

fo fun fp ooft eevaarhjck } onv rugrb lar , fcg iffi / toant bc faftc fclbc nict ficnbc nog beffclf!» toercHingc geboclenbc/ fan Ocm fijii ijmc fultUc tooo^bcn aljS tot uinijm^

English

so they are also dangerous and unprofitable, I say; for, not seeing the matter itself nor feeling its working, he cannot add to those words such as are suited to driving home
Original

Inng bequaamd fyn/nict toebocgcn;itcm/bcn boo?tgang bon bc gcnadc/t famcncnoping ban oo?faacft en effer te / fo ooft alle bic toe-ballcn in ben gclobigcn/ en eau fjp fo niet toeten/om anb^e baat in/en ban tc bicnen etc.Gode ona mgcna .mitoant boo? tjcm itföct vaiitheijjck fprekcn : betoijl tooo^b cn fin ban elfanöci: bcc^» fcljillen/ en baat i0 geen rcbe toaarom bc l}c€tc be 3©aarlKpö liebcr Doo? een ber^ bojbcn menfcïjc m boo? fo een Cngcl gcfegt of bebeiltgt fouöe toilicn Ijebben / fict

English

the application; item, the progress of grace, the interconnection of cause and effect, as well as all the circumstances in the believer — and thus he cannot know how to serve others in it and from it, etc. Unacceptable to God — for his speaking is false; since word and meaning differ from one another, and there is no reason why the Lord would prefer to have the Truth spoken or confirmed by a corrupt man rather than by such an Angel; see
Original

Mare. i: 24, 2<;. Cnbe vl. :^4. en beaanukci.inv^en op de kant. Gcvaarliick , toant

English

Marc. 1:24, 25, and Mark 3:34, and the marginal annotations. Dangerous, for
Original

oemcrcftt fo een ( ald top fq^^eu ) altijb ban binnen balfcljc concepten maacftt/fioe gebaacujcftfulcfte tooo?öcn in fo een getoigtig (incft fijn / tp betec tebcncften / bait te feggen : boe ligt tcijgt'ct ccn ftoccm na fm balfclje gebagtcn ? boe Ucftt raaftt ec toat bp / of af/ bat af/ of üpbicnt i Ijoc ligt btoaalt ijp in 't gctoigte bet faftcn/ bie beftoaacte nict <n boeit ^ inbeo?b2ebccfafte/ bic tbcfïeinietenfiet^ etc. enftiec

English

consider that such a one (as we say) always forms false conceptions inwardly — how dangerous such words are in so weighty a matter is better to ponder than to say: how easily it gets a slant toward his false thoughts? How easily does something get added, or left out — that left out, or that added in, which ought not to be? How easily does he err in the weight of the matter, who does not attend to the weightiness thereof, in the foremost case, who does not see the cornerstone, etc. And here
Original

ÖOOJCan'tgcfCbiCben/ bat benfcggcc toel bCmaterieele Waarhevd füicecftt/ cit

English

it can happen that the speaker does speak the material Truth, and yet
Original

ben lojec mcttcc tijb bcjoi ï©aarbcpöö fpooj ganfcft ma raar Ut.

English

the hearer in time goes the track of Truth entirely astray.
Original

Ahik. 'tgiöfo als! gp fegt to.25:oebcc: niaavnipönncftt bseemb/batbaac geen meet getoag ban en toecb onbcc mi 't gaat al boo2 Waarheyd b002/cn 3©aacDepbt3$toaacDcpbbpon]0f. ' vwy^/vu

English

Ahik. It is as you say, my Brother: but it seems strange to me that there is no more notice taken of it among us; everything passes for Truth, and Truth is Truth upon Truth.
Original

Urb. ^atijiom battopgetoOOntoCrbcn de woorden derWaarheyd boo' bc

English

Urb. That is because we have become accustomed to taking the words of the Truth for the
Original

Waarheydtc nemen : cnbc be Waarheyd feive mct bcc tijb mccc cn uïcer onbcc bc menfcbe tocg^gaanbe en bcrbtoijnenbe/ fo ciUalmcn ljaa|tnictanber5ïboo2bc ï©aacl)epberficnncn. vMyw^irt,

English

Truth itself: and as the Truth itself gradually more and more departing and vanishing from among men, so one can scarcely recognize the Truth by anything else.
Original

Steph. 3©el i.Ö ec toel ccn andre Waarheyd ?

English

Steph. Well, is there then another Truth?
Original

Urb. <!3ette andre woorden fijn'cc boo? toclcftcbe ïDaarftcpb Bcbiipbct toccb / jnfo menanbce of flrijbigegeb^upcfttealö t H. Woord.of beCaccchiifnus.ctc bat fouöe Onwaarheyd of ©alfcftepbfün/ bat i$f 't foubc geen beguame tcftcncnfiin ombe toaarDcpbteftenncntegeben: maac bie bic teftencn nuaiftent/ entc nc'

English

Urb. These other words are what the Truth is served by; should one use other or conflicting ones than the H. Word, or the Catechism, etc., that would be Untruth or Falsehood — that is, they would not be fitting signs to give knowledge of the Truth: but one who uses those signs rightly, and knows how to
Original

bJUpcften toeet/ en te beCbebigen / bat iukke woorden bequame tekenen (ij.i om

English

employ and defend them — that such words are fitting signs in order to
Original

.^rf/Ji^iin.^^^^^^^ mebcdenfin ban öictooojömnog niet/

English

convey the meaning of that Word — does not yet have the inward meaning of that Word,
Original

t fleetKpgentlüCfi de Waarheyd (jj, :^ 2 i>rcpl)

English

yet properly speaking it is not the Truth itself.
Original

j8 Bcfchouwinge van Z I O N.

English

28 Contemplation of Zion.
Original

Sreph. öccft ljecbo?cn en onljetbo?cn hts Uan ïjcfelbc öelöiwnijef fijn / Ik* fdUc waarhcyd nïct ^ CU ifl'ecönöcc onöccfcftepö/ aljji in ^et üctraotm cniiKt

English

Steph. Are the born and unborn from the same knowledge the same Truth, and is there then no distinction, as in the external covenant and not
Original

Urb. 3iaöog: öaar iss onöctfdjepö in öccfdbcï öcbattiiioc: cnöat totllm

English

Urb. Yes indeed: there is a distinction in the same discussion: and that is what
Original

OnfC <60tl|-8ClCCtÖf « alSS fp OltócrftlJCpD maften tUfTCÜcn t Geiovc datmen gelooft, ent Gelove daar mede men gelootc, UigcUallC Öp nu ÖOO? 't CCCfle liecflaat / öe

English

our Reformed scholars mean when they make a distinction between the faith that one believes and the faith with which one believes; set aside now the first for the moment — the
Original

woorden der Waarhevd , fo DcbDitt fp tjcpDe De fclUc / toant fp UccHaan clcanbcc in fo een öcl«i3cniö. jKaac t ttoecijc aangaande / Daac toeet gp toel Dat fp onDec*

English

words of the Truth — so both have the same, for they understand each other in such a matter. But as for the second, you well know that they distinguish
Original

fCtJepD mafecn tUffCljen een Hiltonlch ot LettcrJijk. Geloof cn een Saligmakende ,

English

between a Historical or Literal Faith and a Saving faith,
Original

cn ö'it in aanfien öan Dc tiecfcljcpöene beöattingen Uan gem. tooojöen Der 3©aac> i)cpö/öe tiBcöc alleen UerfiaanDe Godcs regten fm toerligtet fijnDe Doo? De f ntoonin* oc öcc i^. <0oDtl)cpD felVie. ^iet mijn ïi^ercn Dit toiiS ccne fafie Dte ten öoogfl« in agtinge oenomen Dient/ fullen top onji becUal en DcfTeifsi tcapn tegt bctfïaan,

English

and this in view of the diverse conceptions of the aforesaid words of Truth — the latter alone understanding God's true meaning, being enlightened by the indwelling of the H. Divinity itself. See, my sirs, this is a matter that deserves to be taken into the highest regard, if we are to understand rightly our fall and its train.
Original

Ahik. a©at lang fün top Uiecingetoeefl/ DogïcltmcrclieDaacDeelnutin tot onf oogmech.

English

Ahik. How long we have been digressing — yet I see something useful in it for our purpose.
Original

III. Urb. ^OQ moet icft «l- met een derde opöouDen / Dat top te bo?en enig» finjS öcujlaan moeten/ en onö ligt geUen fal. <i3eluü Guds ganfchen dienit niet an^

English

III. Urb. Now I must still detain you with a third point, which we must understand somewhat beforehand, and which will give us light. Just as all of God's service is nothing other than
Original

DeCJi eniÖ alÖ een GcelVelijck werck , DOO? Gods Geeft te bctcagten ; fo ijSDe Reformatie (alssmcn De faaft rcgt infiet) in Oacen aacD niet anDecö alö een herroepen

English

a Spiritual work, to be accomplished through God's Spirit; so the Reformation (as one rightly sees the matter) is in its nature nothing other than a recalling
Original

van den Geeft : Ofte ecn ljec(tcl/ toaac DOO? Gods dienii toeDerom D002 Gods Geeft gefC{)teDen fOUDe/ na den regel by den Hcere lelve daar van voorf;erclirevcn. Want

English

of the Spirit: or a restoration, by which God's service would again be performed by God's Spirit, according to the rule prescribed by the Lord Himself therefor. For
Original

't Pauidom toat iö Dat anbctiEJ al0 't €lj?i|tenDom Doo? menfcften bonDen en infet=: tingen öcfoetclD en betbaHetD^ DefcDonDenen bccbajlcruigen tonnen top oogcn* fcljuneUjcU fien / op'tDegcUen ban 43oDö -JSectt ingefomcn te fijn: toant alss De toel mcnenöe in De fteccfte / ( 't tonnen ooft toel fommige fierbojencn getoeefl fijn ; begonDc te mccchcn ( bp er. ; Dat öc even-geiijckheyd Dec «©ienacen m De heitfee bele tonfnfie begondc in te üj^naen/ alle oitjce en gefioo?faamöepD en faanb toeg te nemen / pDer Doenöe t geen cn fo Deel l)em gelief öe(toelh alle0 Doo? 't toijchen ban <ri)2i^i »©e£|ï quam u gerccD fijn öace geDaatcn getoeefl tot O pper-hoofdicheyd ► omDooj npterliiffte magt enb nangDehecthelncfkn inorDjeen pligt te DouDen. 5©efgelijfv toanneec De ^■ (0ce|ï fijne l^eplfame intoenDige lectingen onDet Dc CD?iftentnbegonDetebecminDercn fjceftmen niet alleen begonnen te bccbalictt tot menige Dtoalingen / maat ooft Dc €l)?iftcn a©aarl)cDen boo?namelijcft ofal* leen te leren en te befiuöcren/ Dooj mcnft Ijclijch/ natupiUjcb beg?ip : toeltü begrip alfo Ijct Den gcleetDen en betilanDigcn alleen epgen i0/ bic onöertoefen toaren io na Dc menftDelijffee menfnge ban De ficrth te fpjeUen / De ftli^ifture lo upt te leggen / cn lipt Defclbe luickc icerflutücn op fo eene toüfe te ttetfien/ en te bebefligen ; fo be* öonDmenDen tlepnen of ongeleerDcn Die in De meningebanDe ftertft foo cjbaren niet en toaren/ 't lefen van de H. Schriften te verbieden , itcm 't fp^cften banicet- (lut&en Deei geloofd / met boojgeben/ Dat fpl. ligtelijfö tot Kettery e en Dtoalingen

English

Papism is nothing other than Christendom corrupted and debased by human bonds and institutions. These corruptions and debasements we can clearly see to have arisen from the withdrawing of God's Spirit: for when the well-meaning in the church (they may also have been some of the regenerate) began to notice (for example) that the equality of the servants in the church began to introduce much confusion, taking away all order and obedience and authority — each doing what and as much as pleased him (which all came about through the withdrawing of Christ's Spirit) — they came ready for the groundwork that had been laid for supremacy, in order to maintain a duty by outward power and compulsion. Likewise, when the H. Spirit began to diminish His salutary inward teachings among Christians, men began not only to decline into many errors, but also to teach and study the Christian Truths chiefly or solely through human, natural understanding: which understanding, being proper only to the learned and intelligent, who were trained to speak according to the human judgment of the church, to expound the Scripture in this way, and to establish and defend certain doctrinal points out of it in such a manner — they began to forbid the small or unlearned who were not so experienced in the judgment of the church the reading of the H. Scriptures; item, the speaking of doctrinal points widely believed, alleging that they would easily fall into heresy and errors.
Original

fouDencomentcgetaften. ^tetgptocH fpmaabten alleen (laat op Die herfengeieertheyd of'tt gcctt anD?e onbcctoijfingen en toaren: Daar Dog 't ^. JBoo^ö onjf leert / Dat Dc H. Geeft fyn mening aan Den ftegten fo toel aljS Den verftandigen en wijfen otttDetfet Math. n: 2^, 26. i Cor. 1: 26. 27, &c, cn De ejbarcntöepD ; bat De Ketteryen, en bcrtoajcingen in De ccnbouDige 3©aaröei»D/ van de geleerden

English

Yet see well that they relied solely upon that brain-learning, as though there were no other instruction: whereas the H. Word teaches us that the H. Spirit reveals His meaning to the simple just as well as to the understanding and wise, Math. 11:25, 26; 1 Cor. 1:26, 27, &c.; and experience shows that heresies and corruptions in simple Truth come from the learned.
Original

her-voortcomen»

English

have come forth.
Original

Siepb.

English

Steph.
Original

Bcfchouwinge van ZION. 29

English

Contemplation of Zion. 29
Original

Steph. Uöcniflmaal öeü ift ooft fulcöe öcöaöwn op ocnomcn/en f laar gcmcrftt/

English

Steph. Indeed I have also taken up such thoughts and clearly observed
Original

tat 't canfcljc ^auföom niet anöccjsi en t0 1 Dan een luüö en Dciflanöio mcnfchcngcflcl : in^plaatfe Dan t acbouUj Dcc l^cmelff Ijec tojjiCSDciiö.

English

that the entire Papism is nothing other than a wise and intelligent human system, in place of the building of the heavenly Jerusalem descending.
Original

Urb. ^0 en üeljoctï iU nip öan in öat beUjyjï niet öetDcc in tc laten. €n fo bin*

English

Urb. Then I need not go further into that proof. And so we find
Original

ÖCn top toat Öe Retormatie fp/ 1. 1». alles in Godcs H . dicnlt, na de Wijsheyd die van boven is ons in fijn H. Woord ^eopenbaart , door fijnen H. Geeft , te verftaan en te doen. ^Ulf De Hemelfche Wijsheyd in'tH. WoordfprckendeinöepIaatsS

English

what the Reformation is: namely, everything in God's H. service, according to the Wisdom that is from above, revealed to us in His H. Word, to understand and to do through His H. Spirit. As the Heavenly Wisdom speaking in the H. Word in the place of
Original

Uan mcnfcDelüfftc i öcn H. Gc<-i{ lerende en leidende in Dc puiatfe ban enrhcle öc* IcectOepö/ lettcr-licnnijai/ en natup2lücfte öeuoöfaamlicpö ouam. <§o frljaftcnien

English

human wisdom; the H. Spirit teaching and leading in the place of bare learning, letter-knowledge, and natural devotion. So one comes to value
Original

De opperhoofdicheyd des cenen Voorgangers boven den andreaf / met een toarag^' tia Doo; öcDcn Dat De l}(CtC \ei\\s fcfbe 't hootc van de Kercke ü / altijö Dp D^felb€

English

The headship of one Overseer above another, along with a true authority — because the Lord Jesus Himself is the Head of the church — always upon that same
Original

tiïenüluft/ liaaccnalicliacetoarcboojganocrenljooftboo^liooft/ Doo^fijn ^^ ^ce|tleei;D/lepD/ino?Dccl)ouD/aanfiet/b3ercfeenDoct/(ïc. DefoeUjri: men ont^ neemt Den jOoo^gangecen alle heerichcnde mag c over de kercke, in leec/intugtèf,

English

— directing, overseeing, and being head above head, through His teaching, leading, governing, overseeing, working, and acting, etc. For this reason one removes from the Overseer all ruling authority over the church, in teaching, in discipline,
Original

op Dat De uyrnementheyd der crngt Godes fy , CnDie wnpenen door Godc magtig:

English

so that the excellency of the power of God may be evident, and those weapons through God are mighty:
Original

t. to.ecnClj?i(lenonD?ctocfcn engelepDet Doo?v0oDc{<0cc(lfouDeDicnficn *9k^ tmt alsi obec t tjooft fien / eiiDc in plaatfe ban alle menicheiijcke , De toaragtigc Goddeiijckc Auihoritevt Daac fien |taan / en figDaac nagcDiagcn. en fo in alle anD re fatten; fr Ijaftc men Oc oorbiegte af; t bjajes om öc toaragtigc hcnni.ö/ ober-

English

so that a Christian, instructed and led by God's Spirit, should look to Christ as over the Head, and in place of all human authority should see the true divine Authority standing there, and should follow after it. And so in all other matters: they did away with auricular confession; it was in order to promote the true knowledge,
Original

tUpgmge /en belijdenis der parnculierc Tonden voorden Heere door den H Getft

English

the outpouring, and confession of particular sins before the Lord through the Holy Spirit
Original

in De plaat!* tc (lellen : fcftaftemen !)ct toe tellen Dcc gebcDcn op ccn rofcliranoie/ t üiDDcn in b?ecmDe talc/ cn Dicrgdijft^ baftard-devonen af ; 't toajj om D002 De toacagttge betoegingencn fugtingcn Dcses fc^<0eefl/ De gebeden in Geeft en waar-

English

to put in its place; likewise they did away with the recitation of prayers by rote, praying in a foreign tongue, and similar bastard devotions; it was in order to promote through the true movements and sighing of the Holy Spirit the prayers in Spirit and in truth,
Original

hcyd , Heyhge Meditatiën en alleen- fpraken &c. mct mcctDcr pbCC in Dc plaattf

English

holy Meditations and soliloquies, etc., with greater prevalence in place
Original

tcflellen. BDertoicrpmcn DcTranf-d.bftantiarie of bcrtotfTclingc ban t toefen Deö 53^ooD|BS in 't toefen ban €l)?i|ti toatagtige <5oDt en menfcljcpö / in t ^ ^acra^

English

to set them. Furthermore they overthrew the Transubstantiation, or the transformation of the substance of the Bread into the substance of Christ's true Godhead and humanity, in the Sacra-
Original

ment/'ttoajSOmDewaragtigeGeertelijckegcnietin^e van den Heere lefusGodc en menlche in gem. Sacrament Daactn plaatfe tC (Icllcn/enfo b002tÖ.tf§ict Dit i$ De

English

-ment; it was in order to put in its place the true spiritual enjoyment of the Lord Jesus, God and man, in the said sacrament, and so forth. Now this is the
Original

reformatie , en langsf Dien tocg Dc fanft obcrDenchenDe canmcn binDcn/ aan D'cene fODe/toat eencl^emclfcljcfahe/ en toaragtigcn herftd van de Apoftd-eenwe De fel^ lïetegtgebattetfouDefnn; cnaan D anDjc fiiöe / toat ecnengcrccDcn tocg De fclbc jf pcfTclfjs boo^öf ben / fonDer Dc mcDc-tocrcInnge ban <(5oDö 45ecn i.ö tct alle lof* liCDepD/ongeDonDenDcpD/ bleefcDlpcfiDcpD/ on v©oDö.Dicn(ïifl)cpD/ontlJcrcn ban alle b^eefe <0oD0 etc. geliicft top nu/ lepDcc ! De gcDaante ban 't <ï3cref02m. €luU gen toefen (De cegtfcfjapenc uptgcnomen; toanfctiapen fien : toant Daar Die ban t pauflïom Doo? Die menfcljen-bonDen nog enigfinjef in Den bauD gcljouDcn tocrDcn Mptecluft/cnooftintocnDtg in fo bette fp berflaan enmccnen fict ^oDjj toillecn ^oDtsi Dien(ltefiin:Daar fnnfoDartigc«0cref.cncfee(e»ï5oDt- m <©oDö-Dicn(l.iofe »elialtf -ftinDeren / Die Dc banDen tjtfS J9aufDom.« DeblJcnDe bcrtoo?pcn/ en Dat oiu jet boo?toenDfel ban door den Geeft te leven , en Doo? Defe niet geIccrD nog gclcpD toerDenDe/ op t aller fcfjiirftcljjfftfïc fjaar fclbcn bertoocfïcn cn berDcrbcn/toat öeöehjtft engefcOif öt Icben fommige ooft uptcrlijlt toeten tc bcrtonen ,• bliic licnDe fulr upt t karnen- fp?aaft onDcrfoeft op oc rafie ban ftccftre/ ttotflcn/ fonDc n / be^ ftramngen/ €b?iften-DeugDcn/of goeDetoercltente bètragtcn/ en Dicrgentcfie.

English

reformation, and by that way the matter carefully considered: one can find, on the one side, what a heavenly cause and a true restoration of the apostolic age that should rightly have been; and on the other side, what a ready path it prepared for the same to fall into all licentiousness, lawlessness, carnality, ungodliness, loss of all fear of God, etc. — as we now, alas! see in the outward form of the Reformed Christian life (the truly upright excepted): for those who are held outwardly to some degree in check by the bonds of popery, and who also inwardly, insofar as they understand and think it is God's will to serve God — while so many Reformed and altogether God- and worship-less salvation-children, having cast off the bonds of popery, and not being taught or led through the Spirit to live by the Spirit, do on the most terrible terms destroy and ruin themselves. What a godly and devout life some also know how to display outwardly — as is apparent from the conversations examined on the occasion of sickbeds, deaths, sins, afflictions, Christian virtues, or the practice of good works, and the like.
Original

Steph. mm ^.m Dat bertoog opent mr» fecr Dc ogen / om t Waaron. ban belc wolballen te binDcn : 'ft fjao bat fo niet aangcmetht / en DicfttoöjJ met bcrbaaiï.

English

Steph. Truly, my sir, that argument opens our eyes very much to find the Why of many things that happen: I had not noticed it so, and am greatly astonished by it.
Original

5® Bcfchouwinge van Z I O N.

English

Contemplation of Zion.
Original

U rb. OCÏjl bat ftl fOmt niet ban Wc allerheyligfte Waarhevd bit bc mcrcftumt^or.

English

Urb. That indeed does not come from anything other than the most holy Truth, by which one perceives it.
Original

iccrcn.niaac om bat ben mcnfcl, bc felbe n.ct door den Tclla l^^^^^^ ban maant öictoaarlynrüptoebai) ben menfcDe i^eplloc^rcn baïiïm^rne:

English

— to learn it; but because man does not receive the same through the intellect alone, for that which truly and rightly comes to man, he must be sanctified from within —
Original

baotCntoOO^bbaacOblT/ ccn Gerc Win bel.jdSi .di^ni'tVaXw^^^^^ geboren Ks , en door Gods Gecli gelcyd en werd , is een Godlofe EnXm

English

— therefore previously stated: whoever in this world does not confess that which is born of God and is led and governed by God's Spirit, is a godless enemy —
Original

Dcrt)^ ; hjant of !jp fync lieplicl^pb cn 43ob^-bien|tfaRcpb al tooube 'n eeS

English

— of it; for even if his lovableness and devotion to God's service were to weigh as one —
Original

funbc func O maöcr/bat Ijp fclbeoucrtupot 10. bat enip Dct nUt enffi^^^ boo? ^arc 3£craai-^ elbc oeouruj baac ban af gctroclien/cn teoe oetofaStot J^^^'^ï"" ^"^ ^^'^''lï''' ^"S" '"^f ^"öei-ö. ali^ OP baat Saarbmoon rS* 3Ö. 23?ocba7 oelijft ben beften Ixuju ben allccfup^ften Sijijn oeeft : oXrtufffft^^^^^ mecchc Ui baar m t xmtmoiQ oo^beei m mm €^oii ober bVm 0 bS^^^^^ en n;etbetraoter^banbtc aUcrcoiïeluliile en ttmmc H VvS^^^^ tTWJr%^: G*^^^^^^ f"'i?';"öcmpinoebaote/ bu bKcfeiijcfec Gods-furaac

English

— sin for a mother, and he himself is convinced of it — that it profits nothing; for the very Israel itself, born there from, drawn away from it and made guilty, as though on that testimony of Ezech. 16, Jer. 2, the best water gives the most sour wine: then one sees in the inward judgment in that very same thing against him — and he not a practitioner of those most precious and tender graces — on that account, this carnal God-fearing

Translator note: Block severely damaged by OCR; translated from recoverable context and surrounding argument.
Original

Urb. JDcltercotmün%er:onrei0obti0 Heyüg en Reetve^rdt m hec. palben luibc «rootheyd (ijner j^enaden beraot en bertoaarloon/ flin fn^^^^^ ban berüunbnioc / bcrljarbinoe/ ^epl-loofljepb en bieroelucbe/ o"?! n "oct.

English

Urb. All the more so therefore: our sinful deed against the Holy and Righteous One, in despising and neglecting the fullness and greatness of His grace, carries with it its own punishment of blindness, hardening, unbelief, and the like, and does not fail.
Original

^letbaar öcübentopnnecnc oucnc bcurc en oelüfi al$ Hzech.eis hól ind* wnnd om tnbess lieren Ccmpcl be O^utoclen te fien Waar bi n ït L^^^^ Set oerabcn mijn 3©. ^ö?oeberen / bat top oniö inlaten in de overdenSec"r^^^ onbcr ijet Gereforaieerde voick in ftoang o^anbcombic op te tellen /ftaaltieö baar ban te berljalen en b(e te bcrb^cpben ? ' wne»

English

But is it not good that we take occasion and opportunity — just as Ezech. 8 went into the inner Temple to see the abominations therein — I request it, my dear Brothers, that we engage in the contemplation of the prevailing practices among the Reformed people, which have come into custom, at least to recount some of them and to spread knowledge of them?
Original

Steph. miia bccDeierino mp bunchtneen: toant bat toare een toerfifonbec

English

Steph. Truly that seems good to me; for that would be a work apart from
Original

fpnbe toatfynbaar Opbe Bede-dagennlCttoCllan^e Kcg.ftcrsbanöS^^^^^

English

— sin, which is clearly seen on the Days of Prayer and Fasting — in the Registers of the
Original

iiercüen raab fomtubsi baar ban fp^cHenbe/ binb nautolW epnbe en alö een ie. raar baar in comt bte toat fiet/ fo toeet Dp nautolür o;ber of iipt-comftete b inben tenfpfjpO^nc bebenthinaen hnope aanbc tlnen oeboben en bic baar 1300^02 nmt : toat fonben en gaan er onber't 43crefo?m. €l)?jften-boI& niet al in ftoann* cn toat ocöob liö'er bat niet ontOepiigt cn gefr ftonben en tocrbt T '

English

— church council speaking of it sometimes — one scarcely finds an end to it, and when a teacher comes to it who sees something, he scarcely knows where to find beginning or end; unless he connects his reflections closely to the commands given and what precedes them: what sins are not current and in practice among the Reformed Christian people, and what godliness is not defiled and dishonored thereby?
Original

Ahik. ;©at toerb fomtübjes op (loei gebaan/en toaarlijH m bat bcrOaal fïaatmeit obertupot bat be faftc baar fo gelegen 10. jliaar mp bunt ht / al toat ban berOaalt toerb t$s maar een eyndeke der faken ; cnbc ib bernemc onber bc mcnfclien batfiï bat ban boo? de (onden des Lands fjoubcn / cn fig licfhofcn fo fp aan bie openbare foniet fcönlbig en fijn/ ofeenigc berbeteringc of hol berouw (alö ftfier ©oect fwceftt ) baar ban/ en ober boojnemen. <öoh buncht mp en raak tmen de fake dan met( Boctoel fch met cn locöcncbatfulor fomtöbiS fligtelijcfi Ban gcfe ï)ieben ; nogbcn fenijmeen boom cn toerb be wonei gcöapt/ maar ecnigc fthabclijr he Bcnaan-getocfen/ cnupt gemaaht/ toclcfie inbicn fp al afgeftapt/eniipterlijcö bcröctcrt toierben/ toat ïjabmen ban i toat gefcDiclucr menfcDen i cn beö toat on* gcnccflucBcr ? Doctocl 006 minber blaam/ bat iö toaar.

English

Ahik. That was sometimes done well, and truly in that account it stands with conviction that the matter is so situated there. But it seems to me that all that is recounted is only a small fraction of the matters; and I gather among people that they hold it to be on account of the sins of the Land, and flatter themselves as though, if they are guilty of those public sins, or some improvement or partial repentance (as is sometimes meant here) of them and a resolve regarding them — they then suppose they meet the matter. And yet it seems to me one does not then touch the matter at all. (Although I do not deny that this is sometimes lightly put into effect; nor does one tree make the wound cut, but some harmful ones are pointed out and exposed — which, if they were all cut down and outwardly improved, what would one then have? What becomes of people? And of that, what is more incurable? Although also less blame, that is true.)
Original

U rb. 1 31 J fo mijn ï^eer/ nopb ï)cö iö oofi gemcent alsef ih mp (oofi op 02b2C berf HcrtBcn raabjs bp tollen ) in fo cciï relaaö ber fonben begaf/ baar mebcbc fa^.c tc bolboen : maar ficbbc t fclbe fomtybji te gcfcj)ieben feer nobig gcagt/ om t étuU

English

Urb. I, indeed, my sir, have also never meant — as if I would occupy myself (even if invited by order of the church council) in such a recounting of sins, to satisfy the matter thereby; but I have considered the same to be very needful to happen sometimes, in order to bring about the
Original

1^ Befchouwinge van ZIO'N. j!t

English

Contemplation of Zion.
Original

(ïcn-Uol&Z bat ban bc JDaacgepb tn bcfen obcrtupoc toctb / in 't orctf tm appre-

English

— Christian people, who are convicted of the Truth in this matter, to give in the mind an appre-
Original

h hentie te geven van den onitand des Gereform. Chriftendoms : Item tC bOCn bet*

English

-hension of the condition of Reformed Christendom: likewise to bring about
Original

^ (laan toat wortel der bitterheyd baac fün moet/ lipt toelchen fulclie bjunten Jjertooo?t fpjuptcn. : <&m de Heere Godt in fijrt oojöeelen aï0 Dp (ojm ( acliKlJ 0» nu opeen uptficftcnbetoijfecomt) ooenfcljünclücft re re^tvecrdigen en te Ucplujent ttemomben naam-Chnrten baac meöe te oven uy-i;en , öoe berre Ijp nog ban be «©enabe/ enwareverbchemngeafisi / ofbe t^ccrc Dem boort gefiatc ban bat Ccobe tot bctec öcbagtc gelicfbe tc ö^engen/en bekerinj]^e ten leven te geben geluft

English

— understanding of what root of bitterness must be there, from which such bitter fruits spring forth; also to visibly justify and illuminate the Lord God in His judgments as He comes (as He indeed now comes in a visible manner to behold) — and with it to convict nominal Christians of how far they are still from grace and true improvement; or whether the Lord should deign to bring them through that means to better reflection and should please to give conversion unto life
Original

ban Hoeren en Sondarcn ben J§C!jÜn-l)epÜaen btChUJIIÖ voorgaan in 'c Conmck-

English

— for harlots and sinners go before the self-righteous into the King-
Original

rijcke der Hemelen, Math. 9:1;. mxv.z^, 31. log nictbienbloefi Dobcnanbic Orubjlücöefonöarcn opb onfe/ batfp menen Chriftenen teiijn, QifofPbcUjare Jeerc UelüDenbe/ acbcmaten ban be öerh fi)rt / m bc Xcracen Ijaac a(0 fobanigc be ^alicliepb m bc .^at lam- bf cfcgelen ; en bat fp Dmc ftmbcn menen op be leere

English

-dom of Heaven, Matth. 9:13; Matth. 21:31. Yet worse than those wretched sinners are those among us who think they are Christians — as though sincerely confessing the true doctrine, being members of the church, and having the salvation sealed to them as such in the Sacraments; and who think they can excuse their sins through the doctrine
Original

banbe onvolmaacktheydder Heyh^en WbltlCben(CCnb3J«lfCflJiftUP2liiftll0inft)

English

of the imperfection of the Saints in this life (a wholly false and wretched delusion)
Original

te tonnen ontfcöulbigcn : enöe bat fp baac obecban ben ^ecrè fia 'Qclateneniti Daatö Occten goeö bunriicn en bcgccciijcöDcDen obec gegeben toerben

English

— to be able to excuse themselves; and that they are therefore left by the Lord to themselves and are given over to the lusts and desires that seem good to them
Original

Ahik. €>m i}cfc ccbciicn gcffDIct bnt ooh b;ugtbaaclnh / en iö ben acbe^b ttt 3lecaccn baar tn pjijfdljf ü : Dog nu biincat mp onbec on^f toaö 6te fafte toat öoaet op of bfepec upt te Ijalcn / toant öat teim Qtfcm in t publnr ft a! bichbotlö

English

Ahik. That also happened for those reasons fruitfully, and the labor in the Congregations therein is praiseworthy. Yet now it seems to me among us that the matter would be useful to lift up or dig deeper, for that kind of thing in the public is already often
Original

Steph. SBfiebaar fiiifu'enaf-g'ürcliicfienpael/batifimct entoeetbjie inbie bontftccDepbfal ingaan en fig niet becUefcn/intoelcfien <!3obtnieten l.^ald Exod. bupftecmfTe ^"^^^ ^'^ Godtdefereeuweenbe bcbel DfOöccof^;mcebanbcffdf0

English

Steph. See, there is such a cut-off and concluded boundary, that I do not know who will go into that darkness and not lose himself — in which even God was not present, Exod. — a darkness beyond description; for God's eternal and commanding darkness, or more than that same
Original

Urb. ©oftbe l^cm rbtcoti.tf oelcpbe fijn moet; to. Bioebcc i« in tefelbe / bo[* Ccn0 be ailcrbipitcliflc Icece bcr JOaaciiepb / in fun onnafpeurlnch / nog*

English

Urb. And He must be the guide therein; yes, Brother, I am in the same — following the most holy doctrine of Truth in its unsearchable —
Original

toinben/enrtoillentopgoebtoerhmafeen) altijötn't oog (jebben nlö fo baac in beftg funbe: toaac ban fommigc/ooö onboo2ftgtige onbec oncf/af- gcrcfiJilit fiinbe/ nopb totbcngzonbbanonöbetbecfcngcraïKn. JiBaac totbefak^ kbupftccen' biep bien afgjonb ijS/be %ece faj on^j tot een ligt 3Dn. j^alatenöc banbie ge der londe.! Ut 't pactifulicc/fiil buucftt mp booi eerfl niet onbieuftig fiin/bat ton om be ongejlaltcban t Crj;iilcn bolH te leeccn bemcrUc/de verfwarin^en "^.0^ fonden cenö boo j.ftilcn ralö fomtijbjj ban eenige 3lccacen geft ïjiet i§/) bP ejr.

English

— windings; and if we want to do good work — always keep it in view as we are occupied there: from which some, also among the imprudent among us, having strayed, never came to the ground of understanding it. But to obscure the matter: deep that abyss is — the Lord shall be a light to us, Zion. — Setting aside those things of sin in the particular: it seems to me first not unprofitable, that to learn the misshapen condition of the Christian people, we once lay out the aggravations of the sins (as is sometimes done here by some of the Congregations) by example —
Original

^ö"* ^^'^^ be ejooten en g2oóf(ïc J"^Su^«y 1^'" met gemeen ; maacebentoel/ bc veeiheyd maacruecnecjeS- H^i^wïï^'P^^'^ lerem.^-: i.4,s',.7,8. cnbe fommigc fonben belb toin^ «enbe/ toecbcn bc n gcmcnen gang / m bir cjc. Ho vardye of pjag in oetoaab / tti e ^^^2?.?r^PÏ^" bc 452ooten lopen mccft in 't oog / maai pbc? Klc^^^^^^ oofi toat mmm 10 fo ooft al oojfaaft ban 't fleiTgecen bec anbec n S c bolat öe nieutoe fatgïenen na/ en toaac binbmen öp^ ^

English

— not just the great and greatest sins with the common people; but further, the great number, which is only of one kind — Jer. 2:4, 5, 7, 8 — and some sins gaining ground, which became the common practice; in this example, the custom or fashion in clothing, where the great ones run most into the eye, but where also what is lesser is also often the cause of the mocking of others; so that the people follow the new fashions, and where does one find therein
Original

clap , be Leckernye, vlcefchlijck gemack jnbfecaclüffte / na bat hm aTmih-

English

— ostentation, gluttony, carnal ease and carnality, following what one is able —
Original

Ahik. ;©ati.^toaactiiijn]^eec/ enbaacoptomtmïHnncbaatcn/ bat inftvr le« upifcB?ömnge ban eenen Vait-ew-bede-dag gcnotwrlK / bat bc i^eecïr

English

Ahik. That is true, my sir, and from that there follows the remark that in the proper proclamation of a Day of Fasting and Prayer it is needful that the Lord
Original

;^taten.

English

— the States.
Original

^tatm Slagen / bc fonöcn toccïjcn in 't 3lanö gcpUect ais of fe geen fonden en waren , öuiictJt DU comcnöe lip öc Ucïftaaiöc Gemtenheyd ifi t(M Djootc Decftoa*

English

— the States strike — the sins practiced in the Land as though they were no sins — appears, coming in the hardened worldliness, to be the great neg-
Original

'^''u^rb^ï©e\Y/tCÖtÉ niijn ^ccr/cnöet b?UÏIt lebenbigtiC fchricklijtkegeftalte van't

English

Urb. Yes indeed, my sir, and it brings vividly before us the dreadful condition of
Original

ChriitcMidom upt.^cUeu CÉU UolU üoUcn anö^c in <aoD0 tooo?b onöcrtoefcn/öooj te

English

— Christendom; to instruct a people well in God's Word, through
Original

liecftSlbe 3t«CC OCC »0enaDe des Hecrcn Jerus cn lijnesGeefts beclagtlg/ 0^ Hooc-

English

— the same light of the grace of the Lord Jesus and of His Spirit made partakers, having Exaltation —
Original

heyd cn Heyiicheyd Dcö ï^ccccn OBoW ficnöc / cn bccDalbcn be onuptfp?cbeltjt6e ta? anfcljapcnficpb beu fonben henncnbe / te fclbe tc boen ais ot her geene londen en

English

— and holiness of the Lord God beholding, and therefore the unspeakable loathsomeness of sin knowing — to do the same as though there were no sins and
Original

waren, bat Ï.Ö ÏU vcragtinge van de Goddelijcke Aiuhoriteyt Of bebel-ntagt / bat

English

— were, that is, in contempt of the divine Authority or commanding power — that
Original

10 {en onbeöcncöelücHc toer ftoaclngc bet fclöer. <0clöcft Dct ooft ijS / bat be felUc

English

and the undeniable further hardening of the same. Consider it also, that the same
Original

ncöleegttoetbcn tegen alle fo menigvuldige vei maningen en waarfchouwingcn aan,

English

were hardened against all so many admonitions and warnings,
Original

ocUclc p^eöicatien \uecbcn fomtijbsj gebaan tegen bcepof b<e fonben / maac can al bten erniï tocl een \)m iJan t tjooft/ of een fcfjotel ban be tafel toecren ? bU m fmaac oo2beel Dct beïijnrbtnge bat be ï^eere gefonbcn Ijeeft ober t ganftDc lanb/ boo? luelcHe t tooo?b geljoo?t en aliS niet bctfiaan en toctb/ of al0 een gebaan toerö bp-getooout: fotocnnig ( ia al.ö geen) Uooabeelbankenniüeofverandennge toecb onbectl)olchbaacboo?tetoegegeb?agt. • , ^ ,^ . ^

English

what sermons were sometimes preached against the gross sins; but did all that earnestness truly turn anyone's heart, or a dish from the table? Such is the bitter judgment of the hardening that the Lord has sent over the whole land, through which the Word was heard and as though not understood, or was set aside as something already done: so little (indeed as none) example of acknowledgment or change was brought forth among the people thereby.
Original

Sieph. ï©i0bitiö foo/ toant be fonben / o?binaartn't i^.3©oo?b/beïb?epb toeïben boo? ben pbec bejs J^eeten in 't fenben ban beU toaacfcDutoetjï / vroeg op

English

Steph. That is indeed so, for the sins, ordinarily in the H. Word, were broadly spread abroad by the zeal of the Lord in the sending of the warners, rising early
Original

fiinde, en lendende. ^ ^ . .^i , ...

English

and sending.
Original

Urb <0oB betfiïjaact Oet onfcn Onftand fecc / bat cenfge/ We top toel toeten cti crhennen fonben tc fijn / foöanig belb-totnnen niet er tyb bat fp aliei communir

English

Urb. God makes our miserable condition very clear, that some, which we well know and acknowledge to be sins, such worldly gains have not had time for them to all be made
Original

w/er4miu: toei'ben/ enfOOÜpnaoep?tbiiigicerb/aljEfbe pragtigeHuyfen, Hoven

English

common; and so soon as they were practiced, such as the magnificent Houses, Gardens
Original

gnbecfelber Meubien >en Vercieringen , Maaltijden , en baaglujce tafelen / Leckernye , Gemakiijkbeyd , en bteïgelö&Z fïet öp tocbal bat eenige heymeiijck fön/

English

and their Furniture and Decorations, Meals and daily tables, Delicacies, Comfort, and suchlike — see now that some are secret,
Original

en bat foo in 'tè. I©00?b nietbepaaUl en (laan voor een vleefchlijck ooge, tyit

English

and that they do not stand so precisely defined in the H. Word for a fleshly eye, there
Original

bcite baat in tc gaan fp; en betüalben gcm. bleefcljUjffie ban be boo?-gangetj3i ffo !iP niepnt) baat obec niet öerifpt en ftan toerbe« / fogaat f)p baac in onbeöom» mett boo2t/cn boet fün fin/alö of ^cfu.ö geen Honing in 3ifw«l en toare/cn meent aljei pjibiicgie baat toe te Ijcbbcn. , , ^ ^^„^ ,

English

it is good for them to enter into it; and besides no fleshly example of the predecessors (as none) stands in the way rebuking them there — so he goes into it unhindered and does his will, as if Jesus were no King in Israel, and thinks he has every privilege thereto.
Original

Sieph. jkaac in t l^enielfclj Ijof niet gcteftent.^at tornt nip 006 bicfttoiW fecc baatblüchelüch boo2/en mp buncht 't toetb foo gemeen onber on${/ bat top bat niet meet en fien : felf be beden { fonbmen feggen ) geben fig baac in toe / en 't toerö niemanb/cooh ben 3lecaren)boo? fonben meet gerefienb : toie fal bp t%. pmanö nualnch afnemen/ bat bP in c lebinge mobefl cn febig fijnbe/Ojn eupsi toat opcicrt/ liofteliwöe J-Beubilcn en blinr ftenb Uoiib-toerft ijecft etc. ibat fip (ïjn gemat h in lesi neemt fó m DP 't mm can en bietgeluchen ? min cn bcncöt baac niet mccc

English

Steph. But not reckoned in the Heavenly court. That comes to me also very clearly and often, and it seems to me it has become so common among us that we no longer see it: even the devout (one could say) give themselves over to it, and it was reckoned as sin by no one, even by the Preachers: who will take it badly from a person, that in a modest and sober way of life he adorns his house somewhat, has costly Furniture and glittering handiwork, etc. — that he takes his comfort in life as best he can, and suchlike? One does not think about it anymore
Original

"\ïïk"<en1ioatfianö fnn bcfelbc aan een toatagtig berflo^ben CB?t(lcn foort# oaffeliicR aW anbic fonben. 5&it geeft gcoteljjcj: on0 ongcftalte tcfienncn. <Ênbe tcmccc/alömcnaanmcctötbietoebaUenbptoelcfte D. Urbanus aanflonbj^aan* toccö/ bat befc fonben foo onbeliommecten fonbettegcnfp^efiengefcrjicben/cn geen fonden toccbcn ; fcöcc bic opcnbaccn eeiic ganfcj geefteioofe , /a Dcplofe gc* ftaltcingcflopcn onbcc on^. a©antof be felbcfomtöbsJ heyme hjck fun/foubenict ÖP biS t fteplooö cn ben onfienii j eken fien? ï^oc bejce in alle te gaan fp/ ('t 0 K ; cn ftaat in t a®oojb niet fo in t bpfonbec uptgebaut ht/maac fun'cc niet

English

nor what kind they are — to a truly converted Christian sort, they are just as certain as other sins. This makes our misshapen state greatly known. And the more so, when one notes those occasions to which D. Urbanus just now pointed — that these sins occurred so unhindered and without contradiction, and were not called sins; for these plainly reveal a wholly spiritless, indeed deplorable condition hidden among us. For if the same are sometimes secret, would it not be seen by the godless and by the unseen? How much more is it good to enter into all of them ('it is so; and it is not so particularly set out in the Word in detail — but there are not
Original

Bcfchouwinge van Z I O N. $ $

English

Contemplation of Zion.
Original

toOO? eert Ö^CfleUjÖttlCnfCïje klare regulen genoeg ban Chriften-maticheyd , fedic-

English

for a Christian person clear enough rules of Christian-moderation, sobriety,
Original

heyd , verfturvcncheyd ? enöc öcn ttienrcfte öïc ntct en fiet/ blöftt öaar upt met obectlaac/öatöP^ioo? Gods Geeft in öcfcn nogacleerö/nooaticpöetenójcröl toant hm öcn Gedieiijcken mcnfche i.flï 't n^, tooojö üefcljjeUeu, t Wm OOt! al» fo Dat t)p mepnöe / ban Oe ©oojganger.e ijaac obcc nict beitraft te connen toecöen ; fjoc/enfiettipgeenanöaebcitratFendemagc , al0 De iipterlijcfec^ foo Ijeeft öp fijn getoifTe b)i]$ uptaetoijeii ; ofte en (joo?t ï)p Die Dtitvaffmgcuöic uolocnei gem regu» lenDesS Wm^fi aan l)cm gefcBieDen nict i foo ontij^eilit Ijcm mi^ Die inbjen* bige onDecbJijfing/ Dieïjem öiefelbe fcuDe bcgjüpen Doen: fommaj aitemaal

English

modesty, self-denial?) And the one who least sees it, it becomes obvious from this that he has not yet been taught and subdued by God's Spirit in this; for to the Spiritual man it is as it is written in 1 Cor. — he judges all things. And also, as if he thought he could not be rebuked by the Ministers for it; how, if he sees no other reproof than the external — so he has shown his certain way; or if he does not hear those rebukes that according to the general rules of the Word are addressed to him: then the inward instruction fails him, which would have caused him to comprehend the same; in short, altogether
Original

fp>Uptenban DlcgCUbjfametoOJtelcen vlccfchiijckherce.

English

they spring from that inveterate root of a fleshly heart.
Original

Urb. maat fo pet onfe Diepe/ en feer gemene ongeftaltc verfwaen , fiet tjj bie Heyl-loofheyd , Die alom Defpeutt toecD / en fig in betfcljepDene gelcgcntlieDcn en baDen openDaart. ald/ bat I)ctaltDan0 in 't gemeen onDcc be b2abenDe!^(anD0/

English

Urb. But if anything aggravates our deep and very common misshapen condition, it is that Godlessness, which is perceived everywhere and manifests itself in various circumstances and ways, as that it is at all times in general among the trading hands,
Original

eene fchande is God te vreefen , te kennen, te verheer! ijcken ; let'ec op/ mijnC

English

it is a shame to fear God, to know Him, to glorify Him; mark it, my
Original

lijienDen/enbjacgtfuIcfteal0boo;OetlanDccpren/ en Dec menfdöcn gciclfcftap^ penbp-bjoonen: foo pmanD ban <0ob/ fijne epgenfcljappcn/oftooo^Dpctfoube UJillen op Di-ffen / of ccgcntf in toonDe in gebeD of anDerfin^ ben «©oDf-DienH Ijcm tet Ijecte te gaan ; fiet Die toctD verast , men fbJijgt/ fiet bem obec bc fcOoubec aan/ agt bet flegticbepb; 1 30 liinDet^/ 1 ijj bjoutocn toetft / pedanrerye $c» en toebccom toat i»" ec een inwendige kieynagting in o\\0 van God , cn ban <0oDsS fas fien / men fchaanr/et Ci'^ ergcn0 Daat ban te teppen / infonDcrbepD onDcc aanfien* ïpcbe DeiS bJcclDsf/ 't \& al0 of fiet te gecing toare om baac geoppect en gebanDelt te iDoecben ; en of pmanb bie fcba^mte albooaDjacöen tebobenquam / noglegt et bie (chaamte : 0 Die Schaamte ! epge Dogtec ban bie Heyiioosheyd baac 'fi ban fcp« be / menen fiet be Hoocheyd , Heeriikheyd , Wcerdicheyd be0 ^legobab niet : gtufame biindheyd ban ïïcDelöcfte veriigteden! o^nDaat comt ooh ban baan / Dat GodsvreefenautolöocbppmanDgefpenttbJetb/ fo batbc menfcbe ben onfien-

English

friends, and bear such things as a crying out before the land and when joining the company of men: if anyone would speak a word about God, His attributes, or anything of His Word, or genuinely in wonder go to heart in prayer or otherwise in the service of God — see, that one is despised, one smirks, one looks at him over the shoulder, considers it silliness; 'it is children's work,' 'it is women's work,' pedantry, etc. And furthermore, what an inward contempt there is in us of God and of God's affairs — one is ashamed, one is embarrassed to speak of it anywhere, especially among the distinguished of the world; it is as if it would be too trifling to be brought up and handled there; and if anyone got past that shame to speak, still that shame lies there: O that Shame! — own daughter of that Godlessness of which it was spoken — they reckon it not to be Godlessness, but the highness, glory, and worthiness of manhood: appalling blindness of noble lights! From there also comes, that the fear of God is always attributed to someone as a fault, so that the person would be seen as the unseen
Original

lijcken fien fOUbe/en alleen in refpedt en uyt aatinge van fijne Heylicheyd en tegen*

English

one, and only in respect and out of regard for His holiness and against-
Original

tooo2bicftepD/be fonben laten : met banDen'taft ic6 obec al ( toant ib bcb occafie beien te beabcmcn ; bat De mcnfcbe alleen baat op uptij?/ om maat fijn cjuaab

English

-worthiness, to forsake sins: with both hands I touch it everywhere (for I have had occasion to observe many) — that the person is only intent upon this, to merely hide his evil
Original

boo?be3©oo?oangeten/enanDecemenfcbentebetbcrgen 'tgeenfp inbeö Heyiigen Gods tegenvvoordigheyd boen : enDe Dat/ bjattnfigt of betftoaringe becfonf ben bp baac gelD/ fonden ais fondcn , en al0 booj ^obö ooge gebaan niet een aaf* Be Dp baat en toeegt. ^og ban bp anb^e gelegcntbcpD : biet i0 genoeg Die Heyl-loofheyd aangetoefen te bebbcn aljeieenemctcftelijcfte betftoacinge ban be ttiemgbulDige fonDen De0 43cccfo?meetDen €ö?i(ten bolbjc/ bat immetjj boo? foo

English

from the Ministers and other persons — what they do in the presence of the holy God: and that whatever insight or acknowledgment of sins was with them, sins as sins, and as done before God's eye, did not weigh so much as an atom with them. But that belongs to another occasion: here it is enough to have pointed out that Godlessness as an altogether notable aggravation of the manifold sins of the Reformed Christian people — that certainly for so
Original

CeneHcyligeLeerebenOnfienlijcken moeflen leecenfienen vreefen; enoobom

English

holy a teaching, the people of the Unseen One ought to learn to know and to fear Him; and also in order to
Original

tetoonentoat wortel der bitterhcyd baat fleefet/ upt bjelbe niet anDer0 al^alle ^uaaD te toagten i0 1 aljef 3CD?abam befloot Gen. 20: 1 1.

English

show what root of bitterness is hidden there, from which nothing other than all evil is to be expected, as Abraham concluded Gen. 20:11.
Original

©eele anDet e g^OOte verfwaringen der fonden onder ons fjjn'eC/ enbJCtDen fOW'

English

There are many other great aggravations of the sins among us, and they were some-
Original

töD0 ban on$i boojgeflelt; eDog alfoo icB mercfie batfealle upt Dien wortel ban jïebreck des Geefts fboo? bjelcfie Dog tganfcbe lebcnDec»0efefo^meerDcnge» flwptt moed toecben) bec-boo?t comen / UjelcbDanalDifbbJilsfDe (toffe ban onfe t'fat«enfp2aab fal moeten fijn j foo fal t Defï toefen/ biet niet meer baat tiP te Doen.

English

-times set forth by us; yet since I notice that they all proceed from that root of a lack of the Spirit (through which the whole life of the Reformed must be guided), which will therefore always have to be the subject of our conversation — it will be best not to add more to it here.
Original

Ahik. ^efiec / mijn l^eec / befe fabe fouDe een nienfcbe / eenigfinsi bet Haanbe 'lepnDeenDe nature ban De Reformatie, Ofdeffelfs cragttot Heylicheyd, Dillijcft

English

Ahik. Indeed, my lord, this speech would cause a person who had in any measure understood the glorious nature of the Reformation, or its power unto holiness, rightly
Original

34 Befchouwingc van Z I O N.

English

Contemplation of Zion.
Original

feec b?ecmï) boo? cometi; toam mcnfouDe fcooen/ öoe ffl mogelp/ bat fooem laafi/öaac i^emcUn aacöc ocmanöjc öeöaotcnban conöcnljcbbcn/alijtiat bie

English

to find it very strange; for one would say, how is it possible, that such a people, which has had a command from both heaven and earth to move away from sins, as that
Original

OnSf een wonder van een volk U\ Upt|lchcntOepÖ öail Chrilti gelijkfornucheyd fouÖ

English

is to us a wonder of a people — the likeness of Christ ought to shine forth from it
Original

geben/ fo ftcot uptnalt/ bat nist aiUen onbcc öe<0eïefojmcetb8 fuicke fonden fiin/ 010 onbcc anoce menfc ijcn / maat ooft met fuicke veriwarmeen alis nu ncfent h / jabatanbrcni fommioc uptetiijcfte baioöen fclbc boben Ijhac uptfieftcn ^ maat aanmeccHcnbe bun rcrben o?onb/ bicn np Daabluch boo? umflcibet / nam. bat bc Jlefojniatie nia anbersS ijS / ai0 een Ijcc- rocptna ban töobs «accit, of een her-rtd

English

— so it turns out, that not only are there among the Reformed such sins as among other persons, but also with such aggravations as are now described, indeed that others from outside even look above them themselves; but noting their own ground, which he immediately sets forth, namely, that the Reformation is nothing other than a calling-back of God's grace, or a restoration
Original

waar uoor Godsdienft wederom door Gods Geelt gelchicden loude, na fijn H

English

through which the service of God should again take place through God's Spirit, according to His H.
Original

Woord; banbergaatttipailebcttoonberUigj en nipbuncfttiftfoo befabe boojl Oe/ en baat onsi oanfcïj be?bicf binöc; 'tocea cnclu Ujft een toei-fe be0«(5eeft0 toa|/ en boo? ben »0ic(l te betcagtcn / bat Ijecfc men maac uptcrljje ft/ letterinft en gecfleloosi oeb.ian : toat beïjocbcn bjp onjS bccbecf crocnis elbcriS te foccften { Urb. ïDat bat gpbjclmönïl^ccr/cnisibaac toe ooft ban mpboo^oeflelt. WW

English

Word; from that it all becomes wonder-worthy, and it seems to me that this speech sets it forth well and finds us altogether in great need there; it was truly a work of the Spirit, and to be pursued through the Spirit, but this has been done only outwardly, literally, and spiritlessly: why do we need to seek our corruption elsewhere? Urb. That you say well, my lord, and that has also been set forth by me toward this end.
Original

mat banifün fo tlO?öigc <ÖeCcfO?mccrbcn ; toant deiiefdeder H. Waarheyd

English

But as for their so-worthy Reformed; for the love of the H. Truth
Original

door Gods Geelt haar geleerd, cn ü^agt Of bjenflt Ijaac niet totbe fiefo?matic: maac ten fcfioonfte genomen / eenc appjeljcnfie ban be Letteriijcke Waarheyd bie fp alfo ücbinöen met des Heeren H. Woord te acf02bccen/ bjelft ban felfsf een werk des verftaiidsfönbe/benmenfcöefo laat en tot be becanbecinge besiflettenniet b00jtenb2ingt. j v •

English

taught by God's Spirit, and the labor or service of it does not bring them to the Reformation: but taking it at best, an apprehension of the Literal Truth which they thus find to accord with the Lord's H. Word — which would in itself be a work of the understanding — does not bring the person forward, even so late, to the change of life.
Original

Ahik. ^0 caaft tft al bcrbccupt bcctoonbecingc mijn%ec/baac iftlangUt flaft/ 1. bj. Ooc t mogdiift toass getoccfi bat be H. w.iarheyd in bit 3lanb fo ccag* tig boojocö?ongen / fo bafl gcfet/ fo obccbloebig geleccb / ban be Belijders beffelfsJ nietecuftigcc/ cnbabigec boo?tgcfet en be ganfcbc toeclb boo? becfp?epb ijS ge* toeefi baac top boben ban fpjaften pag.19. men foube fcggen/ be liefde tot diegem. Waarheyd, aiö menfegeeiteiijck veritond , enbe fcagt beffelfiö ccbaacbe/item belieföe tot onie blinde naaften, en't luttlijfh meeblijbcn met befelbe/ foub ge^ maaftt ficbbcn bat bie Belijders boo?gaan0ljcen niet en foube tonnen cuflenfjeb? oen/(o lang fp nog cenige menfcljen in 't bupflec fagcn / en infonbetljcpb gepbect oat't Paul doin tot be ware geefteiijcke Gods-dientt obccgebiiogt mogte bjecbeut tc mecc betoijl be H. Voorfienicheyd bet ooft fo be^elben/ ( aljr top ooft boben fep* oen ) bat met be H. Waarheyd fo bclegocbecenen rijkdommen of upt't ©aufbom ben <©cccfo2mcecben in be banben bielen/of boo? 't mibbel ban be Eee-baacb enbc Coopmanfcbappcn ban be cpnbcn bccaacbcn bectonactö ingcbjagt toietben: immcccimot(lmenbecftaanbc$U^cecen43obïfooomc^ft tefyn/ fün Huys boo^

English

Ahik. So early I have already expressed wonder, my lord, where I long stood still: how it was possible that the H. Truth in this Land had so powerfully pressed forward, so firmly established, so abundantly taught — by the confessors thereof not more earnestly and zealously set forth and spread throughout the whole world, of which we spoke above p.19. One would say, the love of that holy Truth, as one understood it spiritually and pursued its fruit, and likewise the love of our blind neighbors and the little compassion with them, would have caused those confessors in former times not to be able to rest, as long as they still saw some people in the darkness, and especially desired that all people might be brought over to the true spiritual service of God — the more so since holy Providence had also ordained it thus (as we also said above), that with the H. Truth such richly laden wealth, whether out of Papism, fell into the hands of the Reformed, or was brought inward through the means of the sea-voyage and the commerce of the ends of the earth: certainly one should have understood that it was the Lord God's providence to build His house
Original

namclijCft te bouwen , fijn fafte te bocUj ooft foube be Coltelijkheydvande H.

English

— namely to build it, to promote His cause; also the costliness of the H.
Original

Waarheyd gcleecb (jcbben *t ftoaacfle mcefï te boen toegen/ en bat ftoftelijtfie Ciep* noobbobcnaltebcfojgcn. .ïBaac neen i topfiencegtcontcacie/ fpbebbenfigtot b:n Gocd-gaar geflclt/ en die baar/iabcss ftm$ hoogite belang gemaaftt/fommia ge fig Grootc cijftbommen bcftomcnbc fommige be felbe aan pjagt en obccbaab bctf

English

Truth that was taught ought to have weighed heaviest, and that costly Jewel to be cared for above all things. But no, we see the direct contrary: they have set themselves to the Good-gain, and made that their highest concern — yes, some acquiring great Riches, some spending them on splendor and excess
Original

tocrlbö cn beö blCCfClj.Ö" bclicbenbe : al om bat fp bie H. Waarheyd maar letterlijck

English

pleasing the world and the flesh: all because they had received that H. Truth only literally
Original

fiabben aangenomen/ en niet getoeten nog ecbacen bat ben H. Geeft 't pit daar van toasf/ bie ijaac niet alleen 't boo?f. geleccb foube bobben / maac ooft ban ben ccgten ey^endom harer goederen fulftjconbeccigtct/ bat fpbecdaan foubcu bcbbeu/ bat tóat bc ï^ecce ïiaac gaf / bat hem onbepaald ey^en ïaa0 1 en bleef/ enbe obec fulftjc tot lïjn werkte Deflcben : gelijcfi bie 3©aacBepb gaaclem/ bot fy feive met Hjf

English

and had not known or experienced that the H. Spirit was the pith thereof — Who would not only have taught them the aforesaid, but also would have instructed them concerning the true ownership of their goods, that they should have shared, that what the Lord gave them was His without qualification and remained so, and was over such things to be employed for His work: just as that Truth teaches them, that they themselves with body
Original

Bcfchouwinge van Z I O N. J 1

English

Contemplation of Zion.
Original

cn Ziele en al*: hareden Heere eygen fijn : CatCCDifltt. 3^?^* i»

English

and soul and all are their Lord's own: Catechism.
Original

U rb. ^aac t jl mün J^eeC/fP Dcbben DC woorden UjCl/ maat liefde derWaarheyd niet aangenomen , ai$ Öcn ^tpoftcl fcflt 2. ïheff. 2: 10. tCÖl)?Cfc liat fOmmiÖ^ öe Waarheyd aaUUCmcnöe/mCt flinycen vkefchlijcke oogmercken fulCÏ

English

Urb. But that is it, my lord — they have accepted the words indeed, but not the love of Truth, as the Apostle says 2 Thess. 2:10. meaning that some, receiving the Truth with various fleshly motives, such
Original

ocDaand^bUcn/ 'tfpomöc gocDcrcntcocnietcn/ 'tfpomöat ctboojöcelofaan* firn bzQon^i aan batt te toctöen/ 't fp 00b öat foiiimiöc boojadjao ijcüDcn Doo? öc

English

have done so, whether to increase their goods, whether because there was judgment or repute to be gained from it, or also that some had foresight through the
Original

KfO^matte/ban t^^aapfCbCvaltcn, blegien, ondeilotk, lichaam-qiicl Cll t)lCti

English

Reformation, of the Papist falling, fleeing, inquisition, bodily torment and such
Original

oddöeu öi^itt«ï«ifJi tünöe c vieefch den loflen toom tc gcUcn/ {jaac lu(l cn ÖC' maft onder iihijn van Godi-dienit op tc tioigen/ cn ijaac coniïiciutc tc bccU)ocftcn» Ahik. <0 oroutocUjcft imtü^ocöfd bed ^upUclö! met rcgt pn(l öc fmaat-rcDm ticss èauföomji ( tcnonccote öc 1^. ïiefojmatie aan-oeto^tüen ) op öc fulcfcc/öat

English

things; being desirous to give the flesh the loose rein, to follow their lust and comfort under the appearance of godly service, and to silence their conscience. Ahik. O wretched working of the Devil! With justice falls the reproach of Paganism (which was brought against the H. Reformation) upon such — that
Original

fp gedeformeerde cn buyckdienaars fijn»

English

they are deformed and belly-servers.
Original

Urb. ^nöatal/mönJ^ccc/ om Dat men ccfojmcect ronder den Geeft totccn Icpöcc cn tntocnöiflcn öctococc tc IjctJben. ^ictöaaccomt trjcrt-toecöccf/ cnDe UctMtccinöbanaionjS Uolfiöanöaan: toaarom icft ooft/ al0 pmanöiïaatom tic Hïcfojmatic aan tc nemen / altöö fecc fo^otoiUöia ben om tc bccnemcn / toaac 't hem Icot / met öelc redenen {jcm boo? upt fojobulöiö bjaatfcfjutoenbe/ bat öp ben ujco bec fobanioec 45cref02m. niet in en (la/ Dat 't pad der Reformatie effectibelöö

English

Urb. That is the reason, my Lord, why men reform without the Spirit so as to have an outward and external faith. From this comes lukewarmness and the abandonment of the people by the Lord: which is also why I, when someone is called upon to embrace the Reformation, have always been very reluctant to dissuade him where it falls to him, using many reasons to excuse him beforehand with due care — that he does not enter upon the way of such a Reformed path — so that the path of the Reformation effectually
Original

moeyelijckertl0ibenbleefCÜe/al!$batbe0pmföom!* ; bat alle engten des wegs

English

remained the more difficult to walk — and that all the narrow passages of the way
Original

in bc H. Schrift tc binbcn / fiiec op applttabel fön / bat Dp betïjalben neerfute cn

English

to be found in the H. Scripture are applicable here — so that he might on that account carefully and
Original

figwelberade. Luc. 14:2(5,27. Opbat ÖpOf gefond toCÏÖC / Of te rugge ga Uc^

English

well deliberate. Luc. 14:26, 27. So that he might either go forward, or turn back
Original

Dcc/ ban 1)p fig felbc / cn bc ftccchc oaubolicftÉt bccbcrbe.

English

before he would destroy himself and the strong expectation of others.
Original

Ahik. SÉtang^i bienbjaab / mjjn i|eec / binben top 't ganfcïjc ftloutocn ban onfc ontleltenisJ. , , ^ ^

English

Ahik. That very bondage, my Lord, we find to be the entire knot of our distress.
Original

Urb. ^at i0 fo/ mi)n ï^cec rbc anbte boo2ae|lelbc g?onben baat bp ftomenbc ) toant onfc ï^eetc <©ob ijS Ijepftg cn rcotbeccbig / infonbecOepb (iraffenbe t ber^

English

Urb. That is so, my Lord (the other aforementioned grounds being added thereto): for our Lord God is holy and righteous, and in particular He punishes the
Original

toaaClOfen / cn mifb?UpCftcn ban bc CCagtiOC middelen der hey lichey d , cn ter vercriigingedesH.Geeft!5, CfiOCbanig bC WaarheydijS/ GaU :^: 2.) l|p iÖtoclgCi'

English

despisers and abusers of the proper means of holiness and of the acquiring of the H. Spirit. Such is the Truth (Gal. 5:2.) — He is well-pleased
Original

tooontnfön H. Oordeel een bolcBtc laten boo2tgaan toaac öecnen ijetbog toil :

English

to let a people go forward in His H. Judgment where none wishes war against it:
Original

ficnbe ban / bat't gcnaambc «öcrefOjm. bOlCh / C bc ware Gereformeerden «ptgCü

English

seeing that the so-called Reformed people (the true Reformed being excepted)
Original

nomen ) fonder Geeft , ja met fo blcefcülücfte betten en Oanben fo öepligen fafte/

English

without the Spirit — yes, with so fleshly a zeal and so holy a grip — held
Original

be Gereform. Waarh«yd iji/ befjanbclbc / biC allCCn door den Geeft te bCCflaait toa0 en be(lonb/ia ficnbe bat beie bOO? bc Letter- kennis cn Belijdenis f[cg0 vleefch-

English

to the Reformed Truth, handled it — that Truth which could only be understood and grasped through the Spirit — yes, seeing that these, through mere letter-knowledge and the Confession, pursued only fleshly
Original

lücke eynden bcoogbcn / ifi fijnc H. Wi jsheyd ooft cpnöeUjcft tot bat oojöcel gefto^ mcn/cnöeeftfulcftconbctbatbolcftöaat bleefcftUjcftc oogmeccften laten becept^

English

ends — His H. Wisdom also finally came to that judgment, and has caused such to be received under that people with their fleshly aims,
Original

fecn : bejce ban ïjcn bOenbC ben fegen bejS ï^. <0ee|tjS daar toe fy geencn luft gehad

English

withholding from them the blessing of the H. Spirit, for which they had no desire:
Original

en hebben : cn fict fttcc booj ilS bc ^. <0cc(t cn fijnc toctcftingcn upt t miöbcn ban ondop focenc toöfc getocften/ ald topnu ( lepber ! ) getoaat toetöen. tmt Öpl. toel ligtelijtft beb?ocben / toat ban ben toeflanb »0etefo?m. fulcftec fpn moet / al$i dat ontbjeefit door welcke fp fün fouben / bat fp fijn / cn allesS in liaac gcbaan moetic toecbe: tto. den H. Geeft, bic 't begin / 'tmibben/ en t epabc ban bit ganfcfje toeccft fijn moet,

English

and sees how the H. Spirit and His workings have been taken away from the midst of us in such a manner, as we now (alas!) perceive. From this one can easily deduce what the condition of the Reformed of such a kind must be — since that is lacking through which they ought to be what they are, and through which all things in them must be brought to pass: namely, the H. Spirit, who must be the beginning, the middle, and the end of this whole work.
Original

Stcph. g^aacmetcfte icft tod/ mijn ïlecccn/ falfig oni^cen toüb bdb ban bif» tontfenopboen : tltmjjgeoojloftinbenaanbang cenige bedcnckïngen bpub^ms gen / bic m» in bcnboojtgang guellcn mogten/ alfo icft bc felbc fomtijöj? beb bo?en bp bzengen ten laflcn bec genet/ biefoaltöbfp^eftenban den Geeft , enb' allciö in <nboo?benfclbenbetragtettoillenB<bben. € 1 Urb.

English

Steph. I note well, my Lords, that it is wholesome to open our eyes to this: but may I be permitted at the outset to bring forward some reflections, which might trouble me as we proceed — since I have sometimes heard them raised as objections against those who so often speak of the Spirit, and wish to measure all things by the Word of the same Spirit. Urb.
Original

Bcfchouwinge van Z I O N.

English

Contemplation of Zion.
Original

Urb. öoa/ 25?oelier.

English

Urb. Yes, Brother.
Original

Stcph. €tec ötngcn fcDijnen ïjaac BeöencfieUjö / 1. to. i. «©f niet tod fulfe fcg,

English

Steph. Three things seem to warrant reflection: 1. that is, 1. Whether such sayings,
Original

een/ en fulC&C ö?Ö«3£tjS ÖejJ v©CC|Ij5/ de Geeitdnjverye Of Etithviliafterye toUt 0Un*

English

and such urgings of the Spirit, might not be the Geest-drijverye or Enthusiasm that could
Original

tita niogtcn fünj of ten 2. <0f Dit niet genen en loopt na öie Myftijtke of verborgene Theologie , Die tcH tocl l)cl) t)02cn nptmahen aljs een pefle ban De a©aace.

English

perhaps be such; or 2. Whether this does not tend toward that Mystical or hidden Theology, which I have well heard described as a plague of the Truth.
Original

Urb. ö aangaande/ to. 2d?ocDcc / b mene top ni fo eene Dctoniuge uan Waat* fiepD fp?chen fuilen / Dat qp geen nooö fouD IjcOben Dan Dien guc!. maar om ö op* fpjaah/DaacguUanfegt/enichfomtüDöooUgcnoojt ïieb/ bmuh nietontoiilig petjS Daac toe te"feggen / op Dat gp aUi)0 nioogt Ijebbai om te anttoüo?Den. maat mm éecren/ fi fieDefefafien/ (en infonöctlKpD 't 2. ) in fo co^te tooo?Dcn niet af te

English

Urb. Concerning that, dear Brother, we think we shall speak of Truth in such a way that you would have no need of that trouble. But regarding the expression which you mentioned, and which I have sometimes also heard, I am not unwilling to say something thereto, so that you may always have an answer ready. But my Lords, these matters (and especially the 2nd) are not to be dismissed in such short words;
Original

troen; top fullengelieel ban onsi oplet af geraaenb?cefeicö/ en toat toöDec uptflcpmaöcn alöonfe(tolTetoclffljü»ttclüDcn.

English

we shall be wholly drawn away from our attention and shall wander further astray than our course well permits.
Original

Ahik. TBat mccclieili ooU tod mijn Ilea i cbentoel/ Detoijl 't nu gcoppertfjÊi/ mijn toenfcD fouDe oofi ban öertcn fun / Dat top Daar in boo?tgingcn : De nafp?a* öen fijn al beel en ftoaar Daac ontrent/ en toat lionncn top gcüocgliiciicc en Dienjlt* m wt'itcü mallen alö ban Die faaïi / Daac ban top nu oucr ecn-fiomcn / Dat Oet tre ipii 10 daar het al op dray t ? 't fal al0 een lJ?£Dcc uptlcg fi)n ban Die noDige DecDe 0?onD Dien gn boo2 upt gcflelt ijclJt ; 't geen top in onfe boo?name faaïi nu niet tn Doen öocn top Daar na/ of op een anDct tijD : ijS Ijet De faafi niet/ t ijSfe fo na maag? fcfiap/ Dat top ftiet haa|l tocec af/ en Daar op fullcn gerahen.

English

Ahik. That indeed also seems good to me, my Lords — and yet, since it has now been raised, my wish from the heart would also be that we proceeded therein: the follow-on questions around it are already many and weighty, and what could we more fittingly and profitably frame than from that matter about which we now come to agreement — that it is the pivot on which it all turns? It will be as a further exposition of that necessary third ground which you set forth beforehand; which is not what we are doing in our principal matter if we do it afterwards, or at another time — it is so nearly akin to it that we shall soon enough return from there to it again.
Original

Urb. a©ei'aan Dan. 3ch en ftcb mp nopD gcnoegfaam tonnen bertoonDcren

English

Urb. Well then. I have never been able to sufficiently wonder
Original

ober fo ongegjonöeDenafJjzahe ai^Defe ijsi ; enDe Ijoc 43crefo?mcerDelieDen ( Die

English

at so unfounded an objection as this is; and how Reformed people (who
Original

ooft eenigc liennifTc fcDün^" te Ijebben / ; bcDencften bonnen qualijft te nemen / Dat

English

also seem to have some knowledge) can hardly take it in, that
Original

öe H. Geeft en defl'eiiswcrckinge.DieDcecnige g^ouD en fierne ban De aefo?matie

English

the H. Spirit and His working — which are the only ground and kernel of the Reformation —
Original

ijS/ beel genoemD/ geroemD/ en gedreven werd, enfulr ban Enthufiafterye te

English

should be much named, praised, and urged — and should be charged with Enthusiasm for it;
Original

tieff öulDigen ; ten toare icti mp te gemoete bocrc/ Dat niemanD ( fioe erbaren in De

English

unless I were to take into consideration that no one (however experienced in
Original

3leerc; den H. Geeft en fyne toetcbingen lict en kent , Dan die hem onthm^ , en

English

doctrine) truly loves and knows the H. Spirit and His workings except the one who has received Him, and
Original

in fie blijvende ftecft/ ]oh. 14.: i7. <ÊuDat Dc ouerbareiie inDefen fomtijDiei fioc

English

dwells in Him continually, Joh. 14:17. And that those who are experienced in doctrine sometimes, in this matter, speak all the more sharply against it than
Original

fp cunDiner inDeleerefön/Deiö oobteffljcrper tegen-fp^eebenDe fijn / ban tgeen

English

they are versed in doctrine — speaking more sharply against it than what
Original

liobenOa're bebiuDtnggaat : en aliüD mft onfen aöpanD fig bpfulcber Dulp befl

English

the above cited testimony goes to: and that our Adversary always finds himself best served by such help.
Original

öcbonDcn. ^ 3CnDcrfina Duncbtmp/DieDefegemcIte3t«re maar lettedijb berflaat/enfal

English

On the other side it seems to me that whoever merely literally understands this mentioned doctrine will
Original

fuljc niet connen Dencben / of lip moc|l al b?pDooj paffien berboert fön. toant im?

English

not be able to think such a thing — unless he has already been corrupted by passing through passions. For
Original

tnerjÖtöfrDin t Ï©00JD alleö den H. Geeft abfolucelijck^oegefchrcven, wat onfe Salicheyd aangaat fonDeceenige eïrCCptlC/ tOt De veikrijginge van 'c Heyl In*

English

everywhere in the Word all things are absolutely ascribed to the H. Spirit, as regards our salvation without any exception, up to the obtaining of salvation included —
Original

ncfloten/Hebr.orii. maarimmerjsnopenDe Deffelfss roe-eyj-emnge, Daactop ïiicr ban fpjeben / de H. Geeft moer ons leeren fuUcn top pet toeten / Joël 2 : 28,

English

Hebr. 6:4. But certainly regarding His application, of which we are here speaking, the H. Spirit must teach us if we are to know anything, Joël 2:28,
Original

20 lerem. u: . U. loh. ló : if- i- Joh. 2: 20,27. CH Dan in die Waar-

English

Jer. 31:33, 34. Joh. 16:15. 1 Joh. 2:20, 27. And then to lead in that Truth —
Original

bcvd ievdcn , loh. 16: IV Die Daarom Den Geeft der Waarheyd geuoemttoerö/ ibid enbat berflaat fig Danimmerss in alle faben fo Dat De H. Geeft Den Cfmflen aan öcbanD neemt /en in alle bpfonDece geballcn ligt geeft, en gcnaDeöocfigte neDiaaen; Daartoe toaarliicb in den menfche wonende , i Cor. y. 16. alö een Coninl^ , niet DoojgeboD alleen / maar Doo? ^laadiijckc mede-vverckinge ijem re* oerenDe ; of/ alö een Stuyrman tn 't fcïjip Dat leydende na funen toille : toaarom 00b Dien menfcbe Geefteiijck genoemt toerD/ Gai.6: i. i. Cor 2: alö een Die adicei des Geefts , en fij ns bdey ds iö : in boegen met alleen ü eerfte wedergc-

English

Joh. 16:13 — Who is therefore called the Spirit of Truth, ibid. — and that this extends certainly to all matters, so that the H. Spirit takes the Christian by the hand and in all particular cases gives light and gracious insight; for that purpose truly dwelling in man, 1 Cor. 3:16, as a King — governing him not by command alone but by kingly co-working; or as a Steersman in the ship, leading it according to His will: for which reason also that person is called Spiritual, Gal. 6:1; 1 Cor. 2, as one who is a follower of the Spirit and of His leading: so that not only the first regeneration,
Original

boorte ,

English

is meant,
Original

Befchouwinge van ZION. 57

English

Contemplation of Zion. 57
Original

boorte , Of DCCttKUUjmge DCJS mcnfCfiCn in 't ïBooab ban Cn door Gods Geeft flCfcgttoCCtltCacfCDtCÖen / loh. 5: S:> <5, 8. Tk. ^: tnaac OOfiallCÖCbyfondere

English

or the new birth of man in the Word by and through God's Spirit having been wrought and brought about, Joh. 3:5, 6, 8; Tit. 3: — but also all particular
Original

daden uan ccu Cljjijtcn nu al becmcutoti fijm 1 fullcn f? gocD fijn / öe ^^xt moet

English

acts of a Christian, now already being renewed — if they are to be good, the Lord must
Original

tlieintjaactoeïCÖai/'c willen en'cwcrckenaanoaanöC PhU. 2; 13. DC wercken der gemeenfaamheyd met den Heere WÖCnöe / tltCt fjcm te fpjcUcn / f)Cm DOjeU

English

work them in him — both the willing and the working — Phil. 2:13. The works of fellowship with the Lord, namely to speak with Him, to hear Him,
Original

cn öKTöel- Öi« toan Uciftlaart onjS 1 1^. a©oo?b / Dat in Geeiv cn toaacljcpö ge^ fcijicöen momn/ loh. 4.: 24. Hph.6: iS.ïaöatGodsGeeftöcfclüeDoo.jonjSöciet Kom. 8: 26 cnöcgclndUKtonmogclijhiö/öatccneDcrfclbccfonDecöcn H.Geeit U'gt gefcljicöc/fo H odU fuljc/fonöcc öcn fclUcn üan Den mcnfcljc gcDann üJccDcnDe / ben i^ccrc ten Ooooften oiiaantjcnaam / eben aljs öe offerljanDe Des <0. €. aangc^ (iofecn met anbetuui/Dan tgeen upt Den i^emeitoae ncDec-geDaalD/Lev.io:i,2. öoo^ toclUe f ecemonte bcfe fahe oogenfcljijniijcb afgebeelDet toerD. Ahik. iBp Duncbt Dat \y\a 00b toepafTcUjch 10 t geen Den ^. 3£poflel fegt ban

English

and that this teaches us the H. Word — that worship must be done in spirit and in truth, Joh. 4:24, Eph. 6:18; that God's Spirit itself prays through us, Rom. 8:26; and that it is entirely impossible that any worship done without the H. Spirit would be so acceptable to God, and without that Spirit being operative in man, acceptable to the Lord — just as the offering of Nadab and Abihu, offered with other fire than that which had come down from Heaven, Lev. 10:1,2, by which ceremony this matter was visibly depicted. Ahik. It seems to me that this is also applicable to what the H. Apostle says concerning
Original

't onderfcheyd des Gceits en dor Letrer , 2. Cor. 4.: verf. (5. om m alle.Ö DC nOODs

English

the distinction of the Spirit and the Letter, 2 Cor. 4:6, to prove in all things the necessity
Original

fafteiücböepD Deö te betoijfen. Urb. gin allen geiiallen/ mijn J^Jccc, toant een mcnfcljc Doo^ De leerc alleen ge^^

English

of it. Urb. In all cases, my Lord, for a man taught by the teaching alone,
Original

leetö/fOn:iei:DCOpenbaCingcen wiji-makinge des H. Gedts, Ijeeft Leuer-kennis en Doet Leiter-dicnlt, toailt allC Leere fon icr Geelt \$ Leuer. ,§ietNethen. de Litr. & Spir. thef. 55. prop. 17, en Hyperius OP zCor. ^. fOOt)e?CC

English

without the illumination and instruction of the H. Spirit, has letter-knowledge and performs letter-service, for all teaching without Spirit is Letter. See Nethenus, De Lit. & Spir. thes. 55. prop. 17, and Hyperius on 2 Cor. 3, far more
Original

öaac ban Daan fijnDe/ Dat Die <0oDe aangenaam foiiDe fön/ of Die 3letter l)em fou* befionnenopDe^in/ofte Dcquaammaben om Godeie leven. Dat in tegenDeel befelbe Letter , De Icete fonDec «aeefi / Den menfcfte doodet cn fcljaDeliJcU 10 ten nccftelnchen leben / Du toebal ban fijne berDojbentöepD en boofljipD ; eben gelijcft betoetfonDct't (euangelinmi Doo?U)cllie alleen Den Geelt feomen moet Gal. ben menfclje Doen fonDCibjaat op Den Sïpollel m Die plaatfe fict. m\$ ban Die teyt \sm bed te feggen biass ct Defciej plaatfe?/ Dit fal genoeg tot on.ö oogmeth fijn. '©e* toiil Dan De ^,. <6eefl in 't Woord gcDucig alfoofp?eeht/ fullen top «Öetefoimeec^ ben ban / Die onss (lipö aan Dat a©oo?D feggen te toillen ijonöen / niet alless ben H. Geelt toe-fcf)?öben K te meet Detojjl onfe toacagtigc 3leere ban Deö menfcfiess ge^ ficle blinDtjepD/ en gzutofamebecDuïbcntftcpD/ onüequaambcpD tot eenig goeDen allcntlialbige^PeettèUjcfieDooö/terenec; en Die ban DejS ï^ccten Scgecinge tec anDjc füDc/ immers fulrbecepfclien: toant in obec-een commgebanDefen \^\ytxt

English

from that it being so, that those things would be acceptable to God, or that the letter would stir him up to sin, or make him capable of living to God. That on the contrary that same letter, the teaching without Spirit, kills the person and is harmful to the spiritual life — a consequence of his corruption and wickedness; just as the law without the gospel, through which alone the Spirit must come (Gal. [3]), makes the person sin in the way that the Apostle sees in that passage. There is much to say from that text, but this is not the place; let this suffice for our purpose. Since, then, the H. Spirit always speaks in the Word in this manner, we the Reformed — who say we want to be bound to the Word — must not attribute less to the H. Spirit; all the more since our true teaching about the blindness of man's soul, and his gross stubbornness, his incapacity for any good, and his universal spiritual death, on the one hand; and about the Lord's governance on the other, certainly requires this: for in the agreement of the Lord
Original

bat onfe Slecaar.Ö fp^cben ban d'eerlte en tweedegenatie , bCtftaanDC DOO? d eerlte

English

that our teachers speak of the first and second grace, understanding by the first
Original

bciS menfclien eccfle berligtinge en geefllücft leben /Dooj 'tcumen inwonen des H.Geeftsïn Den menfrljc;en Doodde tweede, Die optocchmge/boo?lopinge/ cn medewerckinee des H. Geefts , in allc bc bpfonDcfc baben ban fobanig eencrt bctUgtcDen CO?iften / fullen fp gocD en *0oDc aangenaam fijn om liet immetief alles te ethcnnen getozogt banen door Gods Geeft inonsi. 31n boege men geen Geeft-drij verye nocmcn cn itioct/ toannccï ben Geelt magtig gedreven toecD/ Oef ailesS te toercöen 'cn men allc$s ban ben Geeft ecöentj maat aijj fulcr onbeBoo?*

English

the first illumination and spiritual life of man, through the coming and indwelling of the H. Spirit in man; and by the second, that assistance, preceding, and cooperation of the H. Spirit, in all the particular acts of such an illuminated Christian — they will be good and acceptable to God, to acknowledge all things as consequently wrought through God's Spirit in us. So that one must not and should not call it Enthusiasm when the Spirit is powerfully driven to work all things, and one acknowledges all things from the Spirit; but when such is done without due
Original

InCb gebaan toerb: gelijcll ÖP er. Men houd voor Gods Geeft , 't geen de lelve niet

English

consideration: just as when one holds for God's Spirit what it
Original

en is , te toeten/ een ingebogen 3ltgt in bc fielc/ bat in een pgelijcft menfcbe ijS / en 't toelcfe öp na fön^ n bjpen toille opbolgt en gef)oo?faamt/of niet. «©fte men fegt/

English

is not — namely, an innate light in the soul, which is in every person, and which one follows or obeys according to one's free will, or not. Or one says,
Original

dien Geeft in den menfche t« wercken , gelÜCb aljSi fondcr den menfche (in bOUg?

English

that that Spirit works in man, as if without the man (in a way
Original

ooft ben menfcbe geen fcbulb en beeft / toanneec bien <0ee(t in ftem 't goebe niet en toecclu) becfuimenbe alfoDetoacagtiget famen-lopingeenonDerftljicftinge ban bie ttoee oojfaben/ €>obt en Den menfclje / in De ttoeeDe baDen Dec <0cnaDe. <©fte

English

the man has no guilt either, when that Spirit does not work the good in him), thereby omitting the true concurrent operation and cooperation of those two causes, God and man, in the second acts of grace. Or
Original

iaag.

English

low.
Original

38 Bcfchouwinge van Z I O N.

English

38 Contemplation of Zion.
Original

menagt het H- Woord te weynig, gnmaac bOO? öe fcïtlöCttf ïtt Cï)?iflO/ 't fdbe luetljooj De bedieninge van Gods Geelt ecUcnncnöc/ of ökc0eli)tlic : onjS flClC* Oentt)cpo CU tiet nu ntct/ cene tocticrlcggtngeDtei: öUoaltngc h mabcn (fta tiaai: Dan

English

one esteems the H. Word too little, making it subordinate to those advanced in Christ, not acknowledging it through the ministry of God's Spirit, or the like: it does not suit us here, nor is it now the time, to make a refutation of these errors (see for that a
Original

fefeCC ÜpfonDeC CraCtaatJiJ Dan Öcn Heere Phil. van Mamix, Hr. van Sr. Aldegonde , ) maac allCCnlÖCN U feOO^n/ fUt/ Dat tjj Enthufialterye of Geett-drijverye ,

English

special treatise of the Lord Phil. van Marnix, Hr. van St. Aldegonde,) but only to note here that it is Enthusiasm, or Spirit-fanaticism,
Original

tiz U)p fo noemen / cniebond Danonfcn <i3cc(}(Iü(ben bpanöomticnmcnfcgte bcDjlegen met een itljm öec H.WaatheydjiiK.nu m can aan ocm.3DaacijepD flem fcIjaDe of naöecl gcUen/ of öc 25clüöct!El ban tkn min Doen dr i j ven Dat Gods G eeft Qikfi in allen aan De gemepmetaierctitaCor.ii-.ó. j^emaac tcc contcatfe Dien ftok. regel moeten top alom Dolgen/ Dat top <©cref. t geen De èSec ten en ièectacifen Dan fiacen iBeeflec m navuiginge van de H. Waarheyd gclecrD toecD / Dat fclDe op een «ptfle&enDc toüfe opnemen/ DecDeDigcn en tn 't toercft (lellen/aliS Die p?ofeffie Doen van de H. Waarheyd lel ve. t jêalntetal tcuptfpojigfün/ in cen ilaaltie of ttoee ul Dittetoonen/ omfoooponfefaalt te bomen: (ten top/ Dat eemgefecten eenigc

English

as we call it, and a weapon of our spiritual enemy to deceive man with an appearance of H. Truth — nor can it now give damage or disadvantage to the Truth, nor drive away the Blessed from it. That God's Spirit indeed works in all, according to 1 Cor. 12:6. But on the contrary we must follow that rule everywhere: that we, being Reformed, must receive, defend, and put into practice in an outstanding manner that which the teachers and doctors of our Master have taught in pursuit of H. Truth — as those who make profession of H. Truth itself. It will not be superfluous to make a short digression in a clause or two to come to our subject: seeing that some sects bring out some
Original

ftpfonDce deugden UptDjUChen Danyver, fiagtmoedicheyd , Nedrichcyd, geftor-

English

special virtues such as zeal, meekness, humility, mortification
Original

venheyd aan de werid , of iet fulï / top moeten toeten epgentlijcft bomen De fclDc upt De H. Waarheyd , en DerftalDen fijn onsS op cene ftoge toijfe DerDec boDen Ijaat

English

to the world, or anything of that kind — we must know where these properly come from in H. Truth, and we should be persuaded that we are obliged to pursue them in a higher manner far beyond them,
Original

te betcaatcn : fien top Dat 't ^aufDom Doo? Ijeeft De toaragtige/ DaDelncbe vereniginge en gemeenidiap met Chriftotn en Doo? t l^-i^accamcnt te icccen/ en Den {ia* cen ftg te Doen inbcelDen / toanneet fp beDent ben en boo^gcben eene toefentlijcbe en plaatjllüclte tcgentooo^DtcbepD DanDe^l^eecen^lefUjei iicbaam in't i^.^acra^ ment/ cn Danc toe cen n anii ubrtantie of toefentlijr hc beranöccingc DejJ 5è?oobsi tn Den ^eerc gicfum felDe : foo moeten top / Die De ï©aarbepD leeten/ niet Daarom een toepnig ftoigten en laDeren/ tn tooo?Den toat menagicujei fun/ om niet te fcliüs nen/ met Daac te coUuDerenj nemaac/ top moeten in Defen Dan Die toatagtige / ey-

English

to be attained: seeing that Papism has taught the true, actual union and communion with Christ, and through the H. Sacrament to teach and to make its adherents imagine — when they think and profess a substantial and local presence of the Lord Jesus' body in the H. Sacrament, and for this a new substance or actual change of the bread into the Lord Jesus Himself — so we who teach Truth must not therefore shrink a little and be more sparing in words, so as not to seem to collude with them; but we must in this matter, concerning that true, properly
Original

gentlijtk gefeyde vereniginge , van den gelovigen met den Heere lefu , en Dan Dat

English

spoken union of the believer with the Lord Jesus, and of that
Original

epgentlijf b eten ban füitlicbaam incnDoo? batupterlijrtitonar-panD/ foolcben^ Dig geboelen/ en fo ccagtig fp?eebcn / met lebenDig bettoog üan De nutte-loofe lic-

English

properly spoken eating of His body through that outward sign — so boldly think and so powerfully speak, with living argument of the uselessness of the bodily
Original

hamelijcketegcnwoordichcyd, en mond-gcnietinj»e Upt Math. i^: 17. Dat top

English

corporeal presence and oral participation, from Math. 15:17 — so that we
Original

betonen Dat et on^c fabc en ons eygen iis : ia tcb mcnc Dat men nu Die tooo?öcnDie

English

show that it is our cause and our own: yes, I think that one should now use those words which
Original

De ouöe ilrgtfinnigc geb?uptbt öebben tot berb?cpDinge ban gemclte Waragtige vcreniginee, ( UW toclcbc Dc Dtoaliuge bp toebal gefp2oten 10 / ) beboo?^ te (met onDcrfcfjcpD entc onDci: nautoe toetfc Dan De J|. ïIDaarbepD ) tocDcr^ om boojfiotioUjb te gcbziwbcn ; geen gebaar iöDaac nu in / alö Doe toaiö/ge* mercbt öc Dlnaiing ol openbaar/ ontöccbt/ toeöcriegt / cn betocfen ijS contrarie upt te brengen ; feer nut toarc bet/ om onsS ober- cen comfl met Die rcgtfinnigcn te to* nen/ aW Dat 't Jdauffcom bcrrc ban baarl. afgetochcn iiö cnbc Dat bet De j|.3©aar* fjepD alleen tocbomt |oo te fp?eehcn / alö toaar 't toefen Der fabc felbe iö. €n fo itf bet 00b met öe Gceft.drijverve gelegen/ <0crefo^meerDcn moeten (gcfonöbers fiaan ) iintjldienDc <0ec(l-D2pbercnfi)n / in alIcjEf drijvende dts Heercn Geeft , en tn alUss D002 Den ï^eere Den <0ce|t geD?eDen of gclepDct fijnDc aljSgcïjceleGee-

English

the orthodox have used for the propagation of the aforesaid true union (from which the error has incidentally sprung) — which must (with distinction and under close examination of H. Truth) be used again in a forward-looking manner; there is no danger in this now, as there was then, inasmuch as the error is open, discovered, refuted, and proven to bring forth the contrary: it would be very useful to show our agreement with the orthodox, as that Papism is far removed from theirs, and that H. Truth alone belongs to speak so, as it is the very essence of the matter itself. And so it is also with Spirit-fanaticism: the Reformed must (rightly understood) be enthusiastic Spirit-drivers in all things, driven by the Lord's Spirit, and in all things led or guided by the Lord through the Spirit, as wholly spiri-
Original

Itelijcken.

English

tual.
Original

Steph. 45n Dolboet mp w. Broeder: CU toisS fo moctcu top De fabe batten /al

English

Steph. That satisfies me, dear Brother: and so we must indeed grasp the matter, even if
Original

fouDenbclc Daar aan geargcrt toerbcn / en be H. Waarheyd baar een aanpoot fun,of anDerö raahtcn ton De feibe tïuijt / toant geen pointt Der ïDaarljepD if\t of Den ^atöan Ijceft feberé balfctjepD / toelcbeDP iufdJiinen boojDie ïDaarbepDDen

English

many would be offended by it, and H. Truth would be a stumbling-block to them, or else we would lose the same entirely; for there is no point of Truth of which Satan has not some counterfeit, which he makes to appear to be that Truth to
Original

Befchouwinge van ZION. 3p incnfcgc aanWcö : tjpnaoclüti pöec ^cuaö wnc fcöönDeugö/ (to^lö ccne batfi fon-,

English

Contemplation of Zion. 39 — a person: he imitates every beautiful virtue (the world is a counterfeit sin,
Original

Urb. 'cgiöfo/ ^JoeDcc/ Daarom 006 fommiöeöem Godes Aap noemen/ om bat W alle fü» beb^iegctpe in aclÜclJfo?micöcpti Dan öe 3©aacljcpi3/ of m fctjijn ban öimtocet teücleogen om Ugtctte beD^iegen. ^ict/cftomgp Uefen;febec

English

Urb. It is so, Brother, and therefore some also call him God's Ape, because he carries out all his deception in the likeness of Truth, or in the appearance of piety, in order to deceive easily. See, here I want you to read: a certain
Original

iJOeinc iiancenen Htnr.deMontacuto, gen» Ooemoms Mymica, Of' sDuyvels

English

little work of a certain Henr. de Montacuto, entitled Mymica, or The Devil's
Original

Nabootfcrye , altoaat öp fectUflc cjccmpUn öaactoebpbjenflt/öoeltJcl'tfelüc nafüncbunötjcpöUccticccöelücüappUceect. ilSaat Broeder , om Ijit fo bet met ban Daan tc Dalen / 't bomtona necgcnjï aliai ban Die Letter-ketmis , Daac bJp üo* ben ban fpjahcn / npt tocicücn Dan Den menfcfte cenen fin fo?meert/ Die Den im des

English

Imitation, where he brings the most remarkable examples of this, yet diligently and carefully applies the same. But, Brother, in order not to stray too far from here, it concerns us nowhere more than with that letter-knowledge, of which we spoke above, from which man forms a sense that represents the mind of the
Original

Gedts ( toelCÖcn Ijp DOO tiict en heeft nog krijgen kan , g;olJ. 14: ^7*) uptCïl|jCll

English

Spirit (which he does not have and cannot obtain by nature, Joh. 14:17) —
Original

nclücbt. ^00 fouoentDp Daarom incrimpcn/oeenrcfoiutetooo^Dcnöetben Qt^ ij2upchcn/ üPfonöcr fo fp fcO^ftupjUjcfe fun / upt bicfc ban in fcljijn met Die onceatmtnigcn te coUuDcren i Daar ijS fict onfen bpanD maar om te Doen / om ontf mettcr'tijDöeliraottöllc tooo^Dcnaf-ljanDio te maften /en met Defelbc De fafiete boenberliefcn : fienDe nn Dat oem. onreotfinniaen te beel belDoetoonncnöeDoeti De cragtigtlc bJ00?Dcn aljS De Ijaren geü^iipchenDe en foo fcer Befmcttct DeDDcnDc/ Dat toP al bjcfaotia u)n bc fclbc tc gcbjupchcn ; fo en moeten top niet ruften booj

English

likewise. So we must not therefore shrink back nor use less resolute words — especially when they are of such great importance — out of fear of appearing to collude with the irrational ones; our enemy only desires to make us gradually forsaken of the strongest words and to cause us to lose the matter with them: seeing now that the irrational ones have done too much harm by using the most powerful words as their own and thus so greatly defiling them, that we are already afraid to use them; so we must not rest until
Original

top f Die De fabe in ïOaarljcpD Ijcübcn ) fulx ernftig betupgt / en De geionde woorden De onfc tc fijn be^ücfcn Rebben : of mp Duncbt top berlatenonfe poft / en Doen De BaarijepD tc co?te ; 't toelB getoiiS oohtoel een ban De oojfaöen gcrebentmaa toerDcn ban De verbafteringe der H. Waarheyd onDcr onjS/ cn Dat De mcnfcften upt De cene Dtoaiing comcnDe/in een arget aan b'ober-fi)De bctbaiun.

English

we (who have the matter in Truth) have earnestly testified to this and demonstrated that the sound words are our own: or it seems to me we abandon our post and do Truth an injustice; which certainly would also be counted as one of the causes of the corruption of H. Truth among us, and that men, coming out of one error, fall into a worse one on the other side.
Original

Ahik. <Dat 10 op D'ccrfle beDenching toeUlBaar i©.25?oeDer albcrfteDigt gp u felben en't geen gp Dc ilefo^matiefegt tc fón banEnihufiaiterycgpen fultebcntoel Wc ftellingc en toijfen ban Doen en fp^eficn Daar in/ niet tocl ronnen berDcDigê ban

English

Ahik. That is well-said at first reflection, dear Brother; you defend yourself and what you say belongs to the Reformation against Enthusiasm well enough; and yet you will not be well able to defend those positions and ways of doing and speaking therein, against
Original

Die TheologiaMyitica of verborgene Godf-geleertheyd.toelCbc immcr0 bCle OnfCC

English

that Theologia Mystica, or hidden theology, which indeed many of our
Original

<5oDf-3eleerDenimp20bcren/en Daar onfen 25?.StephanusooftonDerrigtbanfogt» Urb. ^c!ES bermaant gp toel te paffe ( mijr* ï^ccr; en Dient een tooojD ooft Daar ban gefegt.l^oetjs ooft onfen geeftcu bpanD/oflicbcr Den bcrDo?benLetrcr-kenner

English

theologians approve of, and from which our Br. Stephanus also seeks instruction. Urb. Yes, you remind me fittingly, my Lord; and a word must also be said about this. How our spiritual enemy, or rather the corrupted letter-knower,
Original

altnD tnDe toeer om Dc Ijcplfamc wegen onfcs Gods te verkeerenlDeMyftijkeTheologie, rtoelCfte fp fcggcn te fun/ eene hemeUche beweginge tot Godt door fuyvere liefde ofte eene dwale Wijsheyd alle lof overtreffende. HctW eenigc bevindingen in de herten der devote fielen &c. alsS Die,§Cb2lj\)er0 fpjcftcn) gcfonDclp bcr*

English

is always at work to pervert the wholesome ways of our God — the Mystical Theology, which they say is a heavenly movement toward God through pure love, or a wandering Wisdom surpassing all praise. It is certain experiences in the hearts of devout souls, etc., as those (who write about it) rightly
Original

fiaan en genomen/ en tö niet anDcriSaljS eene bekhrijvinge cinfobcrrefulrmos

English

understand and taken, and is nothing other than a description of its foremost matters
Original

gelieft 10) van de praótijcke enoetfeninge van de H. Waarheyd, bOO?flellenDC

English

which please it: namely the practice and exercise of H. Truth, presenting
Original

Den verburgenen meniche des herten ,Dat i)S de gevoelens, bewegingc, ende werckingen ban een mcnfCljC in toelCheChnftus woont, Eph. y. 17. cn Die geleydet

English

the hidden man of the heart — that is, the feelings, motions, and workings of a man in whom Christ dwells, Eph. 3:17, and who is guided
Original

werd door den H. Geelt, joh. 16:1^ Pf. 145: 10. OftCdat'tgccnden verltandieen verborgen den kindcrkens geopenbaart werd , Math, 1 1 : zs'- <Èen «©CCacn /

English

by the H. Spirit, Joh. 16:13, Ps. 145:10. Or that which is hidden from the wise and revealed to little children, Math. 11:25. And one
Original

canmelDcnclten/banDufcnDcrL'pencDagten ; gemcrftt Defelbc gaat oberDegan* fcfteeoDf-geleertfjepD/enallcDcffclfijDecltiesS/ traatcnöc upt teDnicften/ Dele^ ringeen icpDinge Deö IJ. «0ec|i0 Daar ontrent ; ebentoel om Dat't boojnaamfïc oogmcrft ban De ganfclié Godf- ceieeitheyd 10 Dc eerfte. (cn alss enige; Lecre onfej* ïöeercn ( toant al t anDrc toerD Daar toe gebjagt ) t. to. Die nopcnbe De veriocbe-

English

can mention countless thousands of such things; inasmuch as the same surpasses all other theology and all its parts, treating to express the teaching and guidance of the H. Spirit therein; yet because the chief purpose of all theology is the first (and as some say the only) teaching of our Lord (for all the rest was brought to this), namely that concerning the denial
Original

Snt>e van fig felvcn tC bcDO^Dcren / fO ÏJOUD fig DcrljalDen De Myltijcke Theologie

English

of oneself, therefore Mystical Theology holds itself
Original

öaaï Dttttcnt inforbctïicib bcfiö : cn fo/ en \x\ bten fin Defclbe / m allwn niet tt i^SSS X S^^^ tc uctDeffen / aan een toetltoteöe ( die be felbe ^mJ5m «i3ceftoobmfiafiecft) g?ootemo"noeenfoeticljepboetoenbe: en tDacelutfi foge^ SiDeUjcft Uccftaii in genomen/ en \^ be felbe met anbec^ al^ Je Theologie van de

English

especially occupied therewith: and so, in that sense, the same, in order not to raise objections in all things against a troubled soul (who has the H. Spirit dwelling in her), causes great wonder and sweetness; and truly, so spiritually understood and taken, it is nothing other than the Theology of the
Original

Mvltiicke kercke of van 't verborgen lighaam onfes Heeren ]. Chniti . Ofte de H. VVaarheyd der Gereformeerde Leere , door Gods Geeft aan 's menfchen üele

English

Mystical church or of the hidden body of our Lord J. Christ. Or the H. Truth of the Reformed teaching, through God's Spirit applied to man's soul
Original

^""sfeoh ii^aat mijn Heer, tticn tart ImmerjS bfctoeïchinoenenbetoegingen niet uptbjuchen/ fepben top ; fc i$ Ij" ban nUt gocb baat Dan boegen te fcö?pen/ cn bit toi een SyiKma van een Leere te totUen bjengen.

English

Steph. But my Lord, since our experiences and movements cannot always be expressed, as we said — it is of no good use to draw them together and to want to bring them into a Schema of a Doctrine.
Original

u rb 2t ö toJJ fcgaen bat Ijet oniiptb?ucliclöcli i.ci/ iiS bc tttenfng/ bat men fnnen naafte den Hn cn 't eevoeien , tn toelche befe talie beflaat/ niet en can mcbc-cceicn : t.ogbatennia:.Ut niet ongeoo?loft baat o>««^i"V J'ïon te ü^ngen to^^^^^ Ö002 't i'evoek n iipi gepccfï/ bet(laanU)li ban bte/ bie be felbe werckm^en ftebben. Snbebaarbenebcnö Broeder, neemt 'ttdarcfo; om bat be faaH on-uptbjncfte;» S toace fjet ooli ongeoo?loft baat ban te fcD?Dbcn/ ( t toelcft ift nogtljan^ ntet tïe en fta/ b3nnt ban fouben bjomen aan elcanbec tjate bctoegmgen/ en g ^epl. 45eeftö tocrcWnjen niet mogen bctftalen als8 bie beben Luc. 24: 32. t toelfi onge* Sb iö; noatiïan^ iö en blijft bie (Cöeologie baac/m figfelben aangemccftt/tn bc toate èelobigen op aacben/en be faligen in ben l^emel : enbc en 10 met anbcr^ al0

English

Urb. As for saying that it is inexpressible, it is the opinion that one cannot share with his neighbor the feeling and experience in which this matter consists — yet it is not unlawful to bring it to Zion through the experience once spoken, understandably by those who have the same workings. And besides that, Brother, take note: because the matter is inexpressible, if it were also unlawful to write about it (which I nevertheless do not see to be the case, for then people would come to share with one another their movements, and the workings of the H. Spirit could not be related as those did in Luc. 24:32, which is absurd) — yet that Theology is and remains there, attested in itself, in the true believers on earth and the blessed in heaven; and is nothing other than
Original

?CH Gereformeerde W Gods Geelk geleerd inde

English

a Reformed, by God's Spirit taught in the
Original

fielen der ware ï^cloovigen, Chriiti MyÜijckekdtMi ^w^M^^Ti**

English

souls of the true believers, Christ's Mystical learning.
Original

Ahik iT^rtaï W. 2520cbec uto btfcourjS obcc bie Theologie gaat / al^ of Bet

English

Ahik. But Brother, your discourse about that Theology goes as if it were
Original

alleö goeb toaö / en al 45oub bat cc bUncfit / nogtljan^ fun bede peleecbe Theoioganren fecc baat tcgcn/ menenbe bat bc i^^jy^ '^^ ey d der H \^^^^^ Tl^^^t' êe/cnöctoüfcubanfp^iKninbetclbcgcb]upHclijcfi/ bcelfm^ gcfchadet en bet*

English

all good, and all gold that glitters — yet many learned theologians are very much against it, believing that the experience and feeling of the H. Spirit, and the custom of speaking about it in the same, partly harms and
Original

"^Urï.' Baii bie Tbeoiog:. in ' . felbcn / en gefonbelöcfe tJcr J^ian / fieü it ge.

English

Urb. From those theologians in themselves, and soundly judged, I see it
Original

(nytiSxcw 7S>i^t ttii .iBobf-nclecioen in lomnuge (chnjvers Dail Oe|Ul3e ( Ote DCCl

English

not harmful. The God-devout writings in some writers of the same (who greatly
Original

Sol? tot Sufiattery^^^ becbtclcn ) en tn veeie Ijacen woorden en iiptbjucmngen / m fn^nen S^^^ bjeemb / cn bat m iï» 006 : bog bat en can bte

English

tend toward flattery and excess) and in many hard words and expressions, seem strange indeed, and that to us also — yet that cannot
Original

fSSl n Slben n et nabeltg fün.'t ban fnlr/fommigc fcluijbet^ ban m GoS-X r hevd m <i j '^^^^'H bc0 bat gcboclcn cn bic tocriiingcn

English

harm the same. As for such — some writers in God-devoutness have that feeling and those workings
Original

des H^Cce s in fin ) l :bbcn bic upt ccnigc boclicn gclcfcn / enbc ooft

English

of the Lord in themselves; they have read those from certain books, and also
Original

felbe boo S^^^ w<.ord en be Waadu-yd cmgnn0 bc felbe tonnen

English

find the same through God's Word and the Truth — they can find the same
Original

binben niet onb^ ban ben ï^eetc felbe/ boo? ben Saii^makenden Geeft ScbbeS fp ,S een ^^^^^^^^^^^^^^ oe^ib / boo? toelclie men ( al^. toP boben fep.

English

nowhere other than from the Lord Himself, through the soul-saving Spirit; they have received a blessed gift, through which one (as we said above
Original

Sf; toCl wSen der Waarheyd bcbattcn cn fpjceöcn Can/ maat me be Waarheyd

English

can debate and speak the Truth of the Word; but they also debated the Truth
Original

der woorden fdbe: fn Dcbattcbcn auc0 betbcctbclijcft / en fp?aHcn yairchehj k: fo en

English

of the words themselves: they also debated it profitably and spoke purely; so they did not
Original

öcn boilienbcfcmübcnj miö t-afl. ^ommtge mogen onreg.fi nn.ggcto^ r^pTcctc- öi iiüdö lilt mifQ?öPtbic fig/ menenbe boo? Gods Geelt gclcpb tc Sm/ic^-b^^^^^^^^^ oelepbct/en bn0 fmafien fun tooo?bca/

English

hinder those who came after. Some may wrongly mislead themselves, thinking themselves led by God's Spirit, while led by another, and thus their words taste
Original

^fnfb eyeen craVcen ban be0 menfcficn vrye wille, of na^ygf ^"^^^^^'^g^^" < WlCfie nogtljan^ 0? be regtfinnigen bc epgene voorwerpen der verftervinge fpn ;

English

as their own cravings of man's free will, or natural inclinations — which indeed for the upright are the proper objects of mortification;
Original

Bcfchouwinge van Z I O N. 41

English

Beschouwinge van Zion. 41
Original

t)f nakleyn-agtinge van Godswoord of tlfl vergetinge der voldoeningc ett verdienden des Heren J. Chrifti , Of fUl)C/ na Die fCÖ?ÖÖ«#iW0JO«tim ban 't Paufdora

English

or the belittling of God's Word, or the forgetting of the satisfaction and merits of the Lord J. Christ, or such, according to those frightening words of Papism
Original

ofEnthufiaiteryelnocöjoncfecntjcbtJcn. 2öillöch tocttoetpen öanonfe Gods-geleerden tjïc Theologie , «nfcgocn/ fulcfec tDpfcn Dan fpjecöcu bcöecUcn flC» fonöeunö'itftöoeooftalfo. möaac öefclbe/ enpöec Dceltic Daaï Dannaticregt» f<nn<öcl«tetict»0crefojmcctDengcfonöelö(ö ocfldt/ öan 10 mün oo;Dccl öaat Damï^ tö öoben qc- uptct öebtic. Stepb. jBaac fo fouomen felbc toel fo Ucranöeïcn öat öet Myftijcke Godi-

English

or Enthusiasm — yet young and unfounded. Whether our God-scholars wish to reject that Theology, and to say that such ways of speaking harm it — not setting aside that I do not see it thus — but if the same, and partly those who are there rightly reformed and soundly established, then my judgment about it has already been stated above. Steph. But so they themselves could well so alter it that the Mystical God-
Original

geleeriheyd nïCt fün en fOUÖe»

English

learning would not be it.
Original

u rb. ieemt men 't 3®oo?l) Myftijcke Theologie , alken tjoo? bfe/bte ban o^ttt. boöen/ onecbacenen/blmöe/ 31ettec-bcnneïj3i/of ooh fulcHe öbjaientK met üi-men* Otnoe tjatet btoaUnge ocfcDJebcn 10 / r laat on.ö geen tooo?öe-arüö ijtijbcn ) 10 lïa Ic6 't ooft geheel toe ; maat bat 10 een bcröecf baat ban ; feec gemeen / 1 iss bjanr/ ombatbelebuplenbetjanbenbaataangeflagen ijebben/ en De «cfojmatie bat ongelucö geDab fieeft / bat fe ban tocpntg regt geeflcujchtn üebanöelt \^/ altïjoojl toepntge ftg tot bic ^tuDic geflelt Ijcbücn ; ebog bat tsS bie 1 hcoio .je felbe niet :

English

Urb. If one takes the word Mystical Theology only for that which is written of by those who are blind, uncultivated, letter-ignorant, or also such wandering ones with their mingled love of error — (let us have no word-strife) — I also allow it wholly; but that is a corruption of it; very common, it is true, because many devils' hands have attacked it there, and the Reformation had this misfortune, that it was dealt with by few truly spiritual people, since too few devoted themselves to that study; but that is not that Theology itself:
Original

alÖOfeen Heyden Of jood flcnÖCOnöCC OCnaambcChiiaencnnotOPje Al-gotlen-

English

just as a pagan or Jew finding himself among Christians and seeing their idols
Original

en Beeidcn-tiicnft , tegcn 1 3öoo|b bat be €l|2tflenen aannemen / ia tegen bc Ccfonbe rebe (Ijijbig / baarom 't Chrittendom bctbJtcrp/ oft ilaanbe biclb/ bat boo? 't bJeg nemen ban gem. 3ïf gobcrpe / beCbjiflen <0oDf-bicn|l toeg genomen toictb / alfo ijS befe fafte: be ^eclteilersï Dcbben boo?«i3ob.ögcnaöcgcicctt/ bae men 't verderf toccen / en be ware Godi-geieertheyd laten blijben can ; fo moet bet ooft in be Myftijcke Theologie gaan: ilefojmcrcn i üïefójmercn moctmen na

English

and image-worship, against the Word that Christians embrace, yes against sound reason, and on that account condemned or withheld Christianity — that by removing said idolatry the Christian worship of God was taken away — so is this matter: the Reformers have taught by God's grace, that one can remove the corruption and let the true God-learning remain; so it must also go with Mystical Theology: Reform — one must reform according to
Original

Gods H. Woord , gel^Cft! be bewegingen ban ben inwendigen menlche (Vlbe / fO

English

God's H. Word, just as the movements of the inward man himself are, so
Original

ooft beffelfiüberchrijvinge en Icece/ nagelangcbeLeereder'waarheyd <0erefo?f mectb i0 getoo^ben ; toant bic toercBingcn alle moeten na bcfc Eeerc gefojmeect / Étt baat aan getoetflfön/ fullenfe ban on0 boojgoci» aebouöcn tonnen bjcrbcn:

English

also its description and doctrine, after the Doctrine of truth has been Reformed; for all those workings must be formed according to this Doctrine, and tested against it — then they can be held by us for good.
Original

iBaac fo bette Ijtt baat ban baan bat de Geret. iju werk ingen foube bjegnemen/ of *t geen ban befelbe gefcgt toctb / boo? Enthuiiaftijich , cnonfcftjiftmatig heuten / bat befe 3lccre/ 1. üj. bc Lecre der Genaden alleen / gem. bjcrcftin^

English

But so far is it from the case that the Reformed would remove the workings, or judge what is said of them as Enthusiastic and unscriptural, that this Doctrine — i.e., the Doctrine of Grace alone — produces said workings
Original

gen in benmenfcbc toercftt. ^ulj iclt bat bctbjcrpen in t gemeen ban bc Myftijcke Theologie niet anbcföagtcn en can aliSccnlofen gjccpbanonfc <©ce(lelücfte bpanben om ben bclübct ban bic Icetc alle bctoegmgcn bciS(aeetl${/en befcb^nbinge baat ban te boen bettocrpen. jDantbog met eencr, neemt tocg t Myftijcke Chrifti

English

in man. Such rejection of Mystical Theology in general I cannot regard as anything other than a loose grip of our Spiritual enemies, to make the professor of that doctrine reject all the movements of the Spirit and the description thereof. For along with it, at one stroke, remove the Mystical body of Christ,
Original

lighaam , bcMyftijcke gemeynte ,be Myttijckci'Hvóningebanbe ;!?^p-eeniCf

English

the Mystical congregation, the Mystical Dwelling of the Trinity
Original

fjcpbin ben menfföe/'t Manna dat verborgen is,en al bjatMyftijck of bctbojgcn 10/

English

of the godhead in man, the hidden Manna, and all that is Mystical or hidden —
Original

bat t0 alle intoenbigeonfigtbatebabclöcftöeben entoaatfteben ban dcGodf-geleertheyd , ban t a©oojb / bc i^cf cBc / bc^acramcntcn $c. ,;§ogp bJcg nemen toilt be crpet imcmele gcbagten, obct - en een bcfc D?übingc ban- be felbe/toclfte bc

English

that is all inward invisible admirable things and truths of the God-learning, of the Word, the church, the sacraments, etc. Also he who wishes to remove the experiential heavenly thoughts, that elevation and pressing together of the same, which are
Original

Myftijcke Theologie f^n.

English

the Mystical Theology.
Original

Steph. 310 bat fo gclptft gpfegt / mijn J^eet/toaat om bebben bet ban fo bccle op bie Myftijcke Theologie fo gelobcn/ mcn f(B?Dft'ct/ men fp^eefit et.tegen/ al0 oft een fiettetpetoate»

English

Steph. Is it so truly said, my Lord — why have then so many spoken against that Mystical Theology, written against it, spoken against it, as if it were a heresy?
Original

Urb. n^atgeftbfetbpfommigc/ om bc btoalingcn bic onbct belTclf^ boojlöenbfel ban fommigc ontegtfinnige of onetbatene fcbjübeten baat onberge* mengt mogten towtbw j cnonbet bie etftenncicft mp-felbeooft: toant icftDoube

English

Urb. That happened with some, because of the errors that might be mixed in under the pretext of the same by some unjust-minded or uncultivated writers; and among those I acknowledge myself too: for I held
Original

^ j Bcfchouwinge van Z I O N.

English

Beschouwinge van Zion.
Original

Bet DaatbOO^ybat ( alSJfehCCftD?Üb« fegt ; Exped,tdtvotofexerceri$n Schol. T^r- 0/0^14 , ue devotiontm habeant non jecundum Jctenttam , ir ne labamur tn turper errorer, iS illufioncs dMtcas ; CCnUcbOte fig OCff CUCn mOCt in bCfpeculac. Theologie op

English

it for that reason: as a certain writer says: Exped. it is useful to be exercised in Schol. Theol. that they may have devotion not without knowledge, lest we fall into shameful errors and devilish illusions; one must also hold himself firmly in speculative Theology, so that
Original

bat lui in neen btoaltna cn öupbdfcöc beöJicgecpc en Uallc i baac moet fip fig ba(ï aan^ouben/ cn onbet geen fcljijn ban I^emelfcDe gcbagten baat ban lat,naf- Djenoen : maat bp anbce b?efe ife bat bit gefcljicb / om bat fp fobajiige Deumbm* oen alö befc Cdeologie bercliji)ft)niet en ijebben/enbe nogtDanj/beïftanbigc cn gc* l^ecbc iicbcn fiinbc/mct bccö?aocncn tonnen / batgetinge/cnbicban toepmgbcCi. nanb mn pet fouDcn toeten en tnillen uptö^uc&en t geen fp niet cn becftaan : toant bog befc met Doo? itudicn . maat boo? Gods liefde öecctegen toecti/ toaacom c«ne

English

he may not fall into any error and devilish deception; he must hold himself fast there, and not let himself be drawn away from it under any appearance of heavenly thoughts. But with others I fear this happens, because they do not have such gifts as this Theology requires, and yet, being intelligent and learned people, they cannot tolerate, with the scornful, those things — and those of little acquaintance who would know and wish to express what they do not understand — for this is acquired not through studies but through God's love; for which reason one
Original

ecnö fepÖC/ dat hyin 40 Jaren allcrley boecken te lefen mets focragtig gevonden hadomdefeGodr-2eleeriheydtevercrijgen , als dat fijn üel een kindeke wierde onder GoJt. end' een geeftelijcken bedelaar &c. want dien, die de fuyvere mond fijns herten open doet , drupt Hy in de meick van fijn foeticheyd , en geeft Hy de

English

once said, that in 40 years of reading all manner of books he had found nothing so effective for acquiring this God-learning, as that his soul became a little child before God and a spiritual beggar, etc.; for to him who opens the pure mouth of his heart, He drips into it the milk of His sweetness, and gives him
Original

gceyfchtc kiiren alö fcöec iCutljcuc UcclMalt : cnbe/toaarom oofi bcfelbe/(al tsi fp bel)oogfte35DufÖePi»>)banbeongclcet(le$f.getoetencantoecben^ «Onbet befc cn

English

desired kisses as a loving mother abundantly; and, why also the same (though it be the highest scholarship) can become known to the most unlearned. Among these I
Original

ccöenne ich mp felbe niet : toant/ f)oc depne mate tjct ooU be Goddeiijcke VoorfieniUeyd bebaagt tuPban bie H. Bevindinge te gcbcn/ icfi etïienne cbenbjcl be SDaarhepb baat ban/ en fo bette Ijct ban baat / bat icfefe foubebettoetpen/ om bat ickfe niet of toepnia belaatig ben / bat irft mp te meet berblijbc bie nog m an* b? binöe» / bS te l ooget agte/ en mp buncftt icft tooube een leet ling ban bc ailet ongcleet jle (bog ijtenn cunbige)tocrben/b)a^ befc JDöflJfpb aan anbrc boojt

English

do not acknowledge myself: for, however little the measure it may please the Divine Providence to give me of that H. Experience, I acknowledge nevertheless the Truth of it; and so far is it from that I should reject it, because I am little or not at all acquainted with it, that I rejoice the more when I find others who still find it in another, to hold them the higher; and it seems to me I would wish to become a pupil of the most unlearned (yet here skilled) one, who imparts this Truth to others.
Original

Ah. j^u't fp alfo mctbe faftc gctlelt al0 gpfcgt(miip Heer;:biftb)tl^ Jbcntoclficb icfibojcclagcn/obcf bc bjoo?ben en tetmen mbefelbcgebjupchclucft: 'tfcDom C fcgocn fp ) of bie Uebcn cnBel tooubcn fo fp?chen bat mcnfc niet bet (laan cti tan/ op bat ml mn bog betbo?gcn foubctt fcljüncn / en baat onbet mpkn m lopctt ban/ hjoojben / bic notopMoclt be tegtfinnige Icete te co?te boen/of altfjoo^ on-bec* (laanban be menfcöen /Qtm nut tot onbcttoij^ / optoecWnge / nabolgtngc gebcn

English

Ahik. Now the matter being so situated as you said, my Lord — this I wish to propose — about the words and terms used therein: it seems (they say) as if those people would speak in such a way that one cannot understand them, so that they might still appear hidden, and run under them with words that must necessarily harm the upright doctrine, or at least be misunderstood by people, giving no profit for instruction, awakening, or imitation,
Original

cn tonnen/ ais vernietiging, verdrincken.uytvloed uytGodt. in^^^^^^^

English

and can, such as: annihilation, drowning, outflow from God,
Original

fterven van de Ziel . Goddelijcke duYfternis - Salvinge Ctt blCCgclpcBC / al^

English

dying of the Soul, Divine darkness, Anointing and blood-like, as
Original

mp gcbencftt in Voetio bie betljaalt gefien te ïjcbben Afket . cap^: ^ 3 • Pis- 7o.

English

I recall in Voetius who relates having seen Asket. cap. 3. p. 70.
Original

CnSo item Rov.InUir. Chrirt.piet. Lib. i. cap. 27. in fine. '^tmve't^em/

English

And likewise Rov. In Intr. Christ. piet. Lib. 1. cap. 27. in fine. Moreover,
Original

ol/ooh bc%. Ojoplicten en Ifipoflen bcbben gefp^ohen bat men t becflonb /cti nrbuncht men beöoo?t niet be uptb?ucWngen/bie fp gebjupöen/tebjcbcn te fun/

English

also the prophets and Apostles have spoken in ways that one understood them, and it seems one ought not to be satisfied with the expressions they used,
Original

^"u^b.^B^P fün auöoo^ fo bettc/batbjp't ccn^ fün op bc tooojbcn na.®cfen aan^

English

Urb. They are authors to that extent — that they are in agreement on the words. Consider then
Original

^"i "^at^bet feUet t ö bat bp fommige fcbJijbcttf fnlcBc tooo?bcn/ aW gp fegt/gc. bjupclit toecben ,• bie of be Iccve ban Regtveerdigmakmg om met , of bie ban 'SJ rSe^onLgt Of bietgelijcbc fcftijnen tc co?t te boen/ of anbcrfui^/ cc^^ wefent^^

English

Steph. That what it comes to is that with some writers such words, as you say, come to be used — words that seem to do too little justice to the doctrine of Justification, or to that of Union, or similar doctrines — or otherwise, as something essential
Original

liickeverenigineemetGodi, een vermenging van den menfch alJ ttoCbC 00?faaÖ-

English

— a true union with God, a mingling of the person as the true cause —
Original

In tc b?cngcn : cbog fu!t comcnbe upt teben Bobcn betbaalt / en t^ fo b?ccmb ntct/ bp bkcf Supc&clDcft/ bie of gebaatlücti fün/ ofooB b^bcnongeocffcnbcnon^

English

— to bring in: yet such things coming from the reasons stated above, it is not so strange — it remains doubtful whether they are fitting, or also among the uninstructed and unpracticed
Original

Befchouwi'nge van Z I O N. 4 j

English

Contemplation of Zion. 43
Original

ï)«rftaan!öc&/ftfl af lilelti/cn fig uctnocgDe met Octoooabeii tianlic 5^. ;Sc[}jiftup?; of Ciat men anörc in aanö^niotnoe/ bertjjepöingc/ uptleoginge gcD^uphenDe / Die fö toccclaattic en bepaalöe / öat De clepnfle die oorcn heeft öefeHJc eenlgec- mate conbe becdaan : en fouoe Dan fulcöe tooo^öen/ al0 öe etbarenen tn öcfen of tot verhogmge ban öe Dooge fahen / oftotlebenöigetuytdruckinge, ofoohtotcygenitigting cn meecticc vermaak of Öiergelijc6e/fomtüö0 gebjupten / r onöec betbetering) oojöe* len/ (bog anaiogifch CU met onöetfffiepb ; bat met öie te ïjanbelcn tearc a\fi De H.Apoftelojöonneert/nopiiibe bevreemde talen, t.to. fo bette/ bat pbec bietct fön epgen ftigting tuffchen God en hem mag geb?up(fien / en niet in be gcniepnie/ tenfp met gcnoegfame uptleggingen.

English

— understanding, being silent about them, and contenting oneself with the words of the Holy Scripture; or that one uses others in exhortation, reproof, and exposition that are so clear and definite that even the least who has ears could understand them to some extent: and that then such words as the experienced in this matter use — whether for the elevation of the high things, or for vivid expression, or also for one's own edification and greater delight, or similar purposes — sometimes (under correction) one should judge analogically and with discernment; that to treat with them would be as the Holy Apostle ordains concerning strange tongues, 1 Cor. 14, to the extent that each person's own edification between God and himself may use them, and not in public, except with sufficient explanations.
Original

111. a©oo?ben bie met de t egtfninicDepb bet <i5etefo?m. Waarheyd niet en accorderen, bie fföatfcicöglab af i befoeUjt bie / en m fo bette fp gcvaarlijck fun. <iEboa I. inbe h. Godfgeicerdheyd Of leete iipt 45oijfS hjoojb gctf ocben / eeiugc tooo2beiiteoeb^«pc&en bupten 't J^. ïBoojö / eni.fii in fig fcibcn niet ongcoo?loft» 5©it bctoöfc icJi niet/ alfo 't bp allen U002 tocich UU fcljjijbe / toegefiaan en gebnan toetb. 2. §bct konit en toetcnrcDap öceft ïjat e epgene konft- woorden , bie bp be onruabiijc niet bctHaan cn toerben. v t ABag fijn / bat Letter- kenners van die Theologie , upt opgcbiaic-niieyd, ujoojDen bebagt Ijcböcn/ om ftate toetenicRap tc toctburgenet te boen fcüünen / toillenö buuftet fp^'cöenbe ; mag»a humhtatc

English

III. Words that do not accord with the righteousness of the Reformed Truth — one rightly avoids those, and to the extent that they are dangerous. Though: 1. In holy theology, or the doctrine drawn from God's Word, to use some words outside the Holy Word, is not in itself unlawful. This I do not dispute, since it is conceded and practiced by all for whom I write. 2. Every art and learning has its own technical terms that are not understood by the inexperienced. It may be that scholars of that theology, out of pride, have devised words to make their learning seem more distinguished, wishing to speak obscurely — yet from humility
Original

frxdittjint Mjfiic^ Tbeol.addK^i.faciltin -ineptot lor^uendt modot incidtint.^tQi fe» ftCt fCf)?ljbet/ bat i^/lijnCc niet fcer nedrig ligt gebruycken fy ondienftige woorden.

English

— the mystic theologians, by adding to facilitating, fall into inept modes of speaking. That is, as he writes — that is, being not very humble, they readily use useless words.
Original

boo2 bic en fpielfe ica met. ^iBaat ( mijn l|eet ) toantom ban bie licbèn ( 'ft fpjceft

English

For those I do not speak. But (my lord) why of those persons — (I speak
Original

nutsanbe optcgtcn; et gct gcoojbceit aljSbannllctDetcnfcbappcn/ooh belheoret.Theoiog.bie ooft tctmcn gcbiupfitt bnpten <öoi3ö 31Doo2b bic ben onr unbinen fonbetuptlegging fouöcn ouUcrttandöcft fijn/bog bctflanrt en bcgjcpcn/ fcet bien* (lig flirt/ om be Jeet lingcn be faeh tc boen betilaan / be ont egtfinnigcn uPt tc balen/ ' en te toebet leggen/ cn tot bietgclijchcn^ban een ff liippct Tclf cn neemt gp niet tma* iöft/ nog oo^bcelt gp bat fjp toidenö bupilcc fp?ccht alö I)p fijn konit-woordcr, cn namen geb?uificnbe ban u niet bet (laan en töetb:laat onja ban litbct oo^öelen hji!^ Icn topniet met ben tcepn lopen/ bie ïjet b03 altijb tegen be fiilcben beeft ) bat/ ficeft pbec boetenfr Ijap li)oo?ben na baten aat b/ 't niet b^ecmb en bat tooo2ben/

English

now to the upright): and yet all sciences, and also the learned Theolog. who also uses terms outside God's Word that would be incomprehensible to the inexperienced without explanation — yet understood and grasped — is very serviceable for making the matter clear to students, for drawing out the heterodox and refuting them, and for similar purposes — you do not take it amiss of a skilled physician, nor do you judge that he willingly speaks obscurely when he uses his technical terms and names and is not understood by you: let us then judge less harshly — let us not run with the crowd that is always against such persons — that, if each artisan uses words according to his craft, it is not strange that such words,
Original

bic eene onuytfprekelijckefafee/al^ tgcnocmttoCtb/i.Ptt. i: S. die allt'Vcrftand

English

that describe an unspeakable matter, as it is called in 1 Pet. 1:8, which surpasses all understanding,
Original

te boven gaat , phii. 4: 7. cfo bccl mogelijcb ) bcfcb^pbcn fulfen / boat toonberliicö JjaUen : bat 00^ bctiptbinöerfif gemeent bcbben be faaft fo naafl tc comen / met bie tooo?bcn fig befl tonnen bet guicben/ bet maften / boeöen /bo^btt en • bat ooft fiilfte ben tctm fiinbigengtoot ligt toebrengen/ en bietgclijcfte : toat bcftocben top flinic oo:bel?n ban beopregtc€b2t(lcnen op tc nemend

English

Phil. 4:7 — (as far as possible) shall describe — will marvel at: that those who have experience have also meant to come so close to the matter, that with those words they can best comfort, heal, feed, support, and nourish — that also such terms can easily bring the sinner great light, and the like: why should we be quick to take up harsh judgments against sincere Christians?
Original

Ahik. .i^aat 3©.23?oebet uto geli)cftenij$ en ijö niet toe-epgentlnfft.ïDant bet^ (la tcft ben bippet met/ 1 i.ö oni bat icft be vaar.conft niet cn ftcbbt ntiaat 'ft bet ^ ftope boo? »0ob.fii genabe ooft eenigc fiennitfe en etbateni^s ban bcfe üjctcnfcliap tc fiebben/ennogtbandcnbefflaifhbafctetmcnniet.

English

Ahik. But W. Brother, your comparison does not apply. For I do not understand the physician, not because I do not have the proper art — but I do hope through God's grace to also have some knowledge and experience of this learning, and yet I do not understand the difficult terms.
Original

u rb.^^aat toonb ift toefcn/miin ïl^cet /en bat iö't 4..bat in be fleninge nopcnbc De termen te feggen ftab. 5^at men be tooozben in befen niet en betflaat / tan bet* fcbeibc rcbenen fjebbenreeriteiijk t ran fijn/om bat be mcnfrftc de fake feive niet en heefribefe en tan bie tooo?ben nopb tod betdaan boe fp ftem ooft uptnclcgt too?ben/ toant fp beteftenen eenig geboelcn/ toeltfte niet m boo? bebiitbinge tegt geftent en

English

Urb. But that proves to be the case, my lord, and that is the 4th point I had to mention concerning the terms. That one does not understand the words in this matter can have various reasons: first, it can be because the person does not himself have the thing — this one can never truly understand those words however they are explained, for they signify a certain experience which cannot rightly be known except through experience
Original

dP 2 tan

English

can
Original

Bcfchouwinge van Z ION.

English

Contemplation of Zion.
Original

inaalit/ ten gaat nut obcc al aan / m Duisi blijbcnDe toooatim tjem dupfler. 't löan

English

— it is of no use everywhere, with the words remaining obscure to him at home. It can
Original

DOU ten tweede fijn / Om öat CCHCn mcnfClK nog niet verre genoeg gecomen en ijl /

English

then secondly be that a person has not yet come far enough,
Original

ten aanficn Ijan tenij^e iipiöjucUiuocn : i H. Woord fp^cfbt misj ban bccfcöcpte

English

with respect to certain expressions: the Holy Word itself speaks of the various
Original

trappen der genade.toellie tUccgelljlU Üp t»C verfcbeyde oudiein t natlipjljjö I«bem

English

steps of grace, which correspond similarly to the various stages in the natural life
Original

nu luetcn top / Dat clcbc ojaaD fün« bpfondete lagece of tiogei:^ iDeicfintgc Dei^ ^« <ö5ee(l33i öcef t in Den ntcnfc^c : gclüfe ban een iiBan of 0?oubje fpjcüenöe ban emg totöetbaren in De boltoaflfcnftepö / tjct niet bjccmö m tö / öat een liinö fulr nieten ber)ïaat/ goetoet Dat lunD nogtDanjS De biacagttge menfc|)etue6e nature / en 't ie« bcnijeeftj fo ijS Jjet ooft fn Defefafie gelegen. iKaac ren derden en op uto tegen* 'baccp in uto pecfoon / vcm i^eci / 't can ooft fün Dat ecnen menfclje De faöe l)ceft/ en bcrce gcöomen iö / eDog Die nopD en Ijeeft verftaan onder fuickc woorden , fo fou< Dc Det conncn gefcljiebcn / Dat ift een feHec c?upD ( neemt De >Cf|ce ) lang OebDende geü?upcl«/ tod/ gcboclöcö en öebinDdüö hennen fouDe/enDe ( niet toetenDe Dat Jjct djceoeuDemttocrD ; pmanD ban €()eefpjcchenöe niet en fouDe becflaan: en op Dicgclyclicniö. <een/ IjaD ban iong0 gebacen / en Hcnöc bciaart getoo?Den/ alle tocch-tuiïgen / g?cpen en conflen ban De ^ce baacD bp bebinDing i Dog öooff / fiUï IjP allejei fün cpgcn naam bp fig gegeben IjaD ; l)o?cnDenaöerï)anD/ en berfiaat Ijnniet ecntooo?D Dcc meD-gefellen/ niet om Dat Dp De iakenietcnfeentj maac lüiïji niet en veritaat onDec fulcFic tooo^Den* Ahik. ^nt becfla itlt : maat ijS Dct om Dc fafte tlegis te Doen / toaarom Dan Die

English

— now we know that each degree has its own particular lower or higher working of the Holy Spirit in the person: just as when a man or woman speaks of some progress in maturity, it is not strange that a child does not understand such — granted that that child still has the true human nature and has life — so it is also the case in this matter. But thirdly, and against your objection in your own person, my lord, it can also be that a person has the thing and has progressed far — yet who has never understood it under such words — so it could come about that I, having long used a certain herb (note the Lord), knowing it well, having felt and experienced it — and (not knowing that it had such a name) hearing someone speak of it would not understand a word of the companions; and likewise: one who had been born deaf from birth and had grown up knowing all the tools, grips, and arts of the sea trade through experience — yet deaf — if he had given them all his own names — hearing them afterwards, he would not understand a single word of the companions, not because he does not know the matter, but simply does not understand it under such words. Ahik. That I understand: but if it is only for the sake of the matter, why then those
Original

oncewone woorden ?

English

unusual words?
Original

ürb. ^aar en issfgeen abfolutc nooDfahcUjchfiepD ban : toantDoetoel geen Clmflenfürt en can/ of JjipmoethenmsfOcbben/ ban de faken der verborgene

English

Urb. There is no absolute necessity for it: for although no Christian can or must be ignorant of the matters of the hidden
Original

Cjüdl-geleertheyd , Of Matina dat verborgen is > fljnDe Dat De werckingen des HeyligenGeefts.enbebinötnge ban DeHeylige Gereformeerde Waarheyd, fa

English

theology, or of the manna that is hidden — being that the workings of the Holy Spirit and the experience of the Holy Reformed Truth are so
Original

en bcfioeft \p ebentocl Die Conft- woorden niet te betflaan in toclcBeDc* felbc bp De gcleetDen untgeDjucbt tocrDen : een cloeli bccflanD can ecngoefe

English

— he need not nevertheless understand those technical terms in which the same are expressed by the learned: a clear understanding can be a good
Original

Logicus of Redenaar f^U/ CU nogtliaUSf Utet cen term in Dc Logica , of Reden-

English

Logician or Rhetorician, and yet not understand a single term in Logic or Rhetoric.
Original

kotiit berfiaan : Dit tocDccbaact onö Dagclijx i lieDen ban feet clepnc ftennijS D?uc* fien m ftaar geboden ban De genaöc upt/ cnDe fp en fouDen/ m top t metfön naam nocmDe/ fjet niet berfiaan/ nogtljanss ijebben fp De faafe / en de Heere heeft

English

This is confirmed for us daily: people of very little knowledge bring forth expressions of grace in their state, and they would not understand it if we were to call it by its name — yet they have the matter, and the Lord has
Original

het die kinderkensgeopenbaartMath. ii: 2^- <JEengrOOte nutticheydcan Demog*

English

revealed it to those little children, Matth. 11:25. A great usefulness can still
Original

töanjS in gelegen fün : toant gp toeet toel 't geeft een groot genoegen aan ren ntcn^ fcfte pet grootss bebattenDe Dat ï)p f)et cnigfinjs upt D?uf hen tan: enDe al en berfiaat een anDer/ Die ooft bebinDinge ftécft / Die tooo2Dcn booj ccrfi niet / uptgelegt fünDg

English

lie in it: for you know well that it gives a person great pleasure who has something great to bear that he can somewhat express it: and even if another who also has experience does not at first understand those words, when explained
Original

ebcntoel COnncn fp Öem groot ligt, beveftiging, bevordering, en vergenoegen

English

they can yet give him great light, confirmation, advancement, and satisfaction.
Original

gebcn. ^aac en boben/ alle menfcïjcn cotmen onDecelcanDec baniiare toeten^ fctiappen/ conflen en bebinDingen fp?el}en/enDtenaöacenaarDuptD?ucfien/ett

English

Moreover, all people communicate with one another about their sciences, arts, and experiences, and express them precisely,
Original

fal Den Chritten.toicnjJ toercft fiet ijJ de Goedertierenheden en grootheyd des Heeren te vermelden Pf. 14.^- 1» 2» V dewijle hy nog is, Pf.x4.(S:2- etl aan alle die Godt vreeft te vertellen wat de Heere fijne fiele gedaan heeft, en UOg DOCt/ Pl. 66 : i<5. aia

English

and shall the Christian — whose work it is to proclaim the lovingkindnesses and greatness of the Lord, Ps. 145:1, 2, while he yet lives, Ps. 146:2, and to tell all those who fear God what the Lord has done for his soul, and still does, Ps. 66:16 — shall he
Original

leen flom fün/ en onDer elcanDer niet fpKcfeen ban Date bebinbingenjtocl/ Dit moet met tooojöen gefcIjieDen / en in Die tooo2Den moeten fp elcanDer berdaonjDat toet* Den Dan conft-woorden , Daac Den onecbaren oncunDig bp flaat/ )a ooft toêl een an^ Der €ö2iflen bic Dot felbe met een anDec naam getooon mogi fönupt tc D?ucBen.

English

alone be mute and not speak with one another about their experiences? Indeed, this must happen with words, and in those words they must make themselves understood to one another — those then become technical terms, at which the inexperienced unbeliever stands ignorant, yes even also another Christian who may be accustomed to expressing the same with a different name.
Original

Befchouwinge van Z I O N. 45

English

Contemplation of Zion. 45
Original

Of fouö men ben Cftjiflcn alleen tlom cn tiooff maficn/ en laten pbet ftp f{p een talc

English

Or should one make the Christian alone mute and deaf, and leave each one to form a language
Original

op ftg felöeu f o:mccen^ Dat fochcn onfe Dpanöen fim/ OP öat DejS ]^eeten Bpfpnöcr.de tocccben t)et|\oegen/ en fpn üoUh min Qcfiiot toiccöen. ^ ^ \r , x «

English

for himself — that is what our enemies seek, so that the Lord's particular works might be obscured, and His people become less known.
Original

Ahik. ü)icc «am ocioou teft niet m men'töecft al^öet(qcemjpniïaef(J)g2 maat tegen öie hoge termen , en hoveerdige iwieren , We men Daar ontcent maa^t

English

Ahik. Here indeed I do not disagree — one must speak as said before; but against those high terms and arrogant manners that one forms there around,
Original

Dtn «11 Ichiiti van eelcertneyci , ofbcrbo?3entl)epö.

English

giving an air of learning or of profundity.
Original

Urb. alle iiotieccöioefujiecen / cnfcuijn mahingen ben (cBW Derten bpanö ; ooh i ö ec al toat aan/ en fommtgc mmt$ 1 en termen niet te omfeoul* ttacn/altfWbobenfepöen: fobjeetifttoclfultopmi'ooötoegeben/ i. ^atbc*

English

Urb. All arrogant manners and false appearances are the Christian's particular enemy; there is also something to it, and some words and terms not to excuse, as said above: so frankly we will indeed concede you this. 1. That
Original

toni croot ot clcyn ecen Idorte en verandert , mcU b CrUarcnen ntCt mecr

English

whether great or small, a change in bearing does not make the experienced show more
Original

teren en moet Ijacc bcbin^ingc met ujoo^öen/ötc f? bcquaam agten/te upten/al0 öe

English

— and they must express their experience with words that they consider fitting, as the
Original

flepne. «. gateen uyterlijclctoevart welen nieten verandert, ttog bC faUe een

English

lesser do. 2. That an outward change of being does not alter the matter, nor make the thing
Original

anbcc 10 om öatfe De fojmc ban een Leerecrygt ; gelöchbenatup?U)fbe/ cnbe tonft-rebcncabclinginujefcnmctenbecfcljillcn. :©at/ betoïjl't m alle toetifn'' fchappen en üebinïJingcn bec menfcljen/ gcoojloft x&/ en nut geooabeelt toerb befcl* be tot ecne forme van Lecrc tc bjcngeiv en baat toe conit-woorden te geb?upcnen / Ret m bcfcn ntct en tan gcfcgt toctöcn ongcoojloft te fijn : cnbe fjoctoel be betocgin^

English

different because it receives the form of a doctrine; just as natural science and technical reasoning do not differ in substance. That, since it is permitted and judged useful in all sciences and experiences of mankind to bring the same into a form of doctrine, and to use technical terms for that purpose — it cannot be said to be unlawful in this matter either: and although the workings
Original

ncn/cnbcbmÖinOCnbC0Ü}. «accfljSbOO? lijne bedieninge, bat <0 fijn H. Woord

English

and experiences of God — His grace is through His ministry, that is, His Holy Word —
Original

QCtooonfuntcgcffljieöen/ fo en mag nctebentocl ben geefteiijckenmenfchentet meet tot fcbulö gcrdunt ujcrben / bat l)p fo nu fo ban fijnen iabal / of geboelen/ fig met een anbcr tooojb ontballen laat / alsJ toel na be letteren in be ftfijiftup? gebon^ ben bjecb / alö be fin accoibeert ; al0 be anbre Godf-geieerden , bic immerjS ooft f n alle liare ftcllingc fig ttipjf Dc»ubcn moeten aan be ,Scïj?iftup?e/ cn nogtDansi oip tallijcftetooo^ben/ ooluontt- woorden , en bcrfierbe termen gebjupcfien/ bicooB benonerbatencnongetooonfijn / en ban beien ooft tegen- gcfpjoUentoerbcn/ meed banonregtfinnigen/bieboo?befelbcfccrfragtig upt-geljaalt en obcttupgt toer^ ben : ïjct bcfcn gcoojloft om bele rebenen; dien fal 't ooft geoo?laft fijn: tc meer \ om bat 't ficctc tot uptbjucfting ban 't geen öct j^evoeit ( fo l)et toat g^ootö lö ) 02binariöb2pl)£Pb en rupmte ban tooojbcnfoecftt/ toclcfie ban bicn/ bic bupten bat gcbocUn fijn ( infonberl)cpb fo 't Liefde i$j/ gclü^eft fticr ) b?eemb/ bclacöclijft/ onbccftanclijcft/ ja ontoijsJ en btoaajS fcljijncn. <ebcnbj,cl boo? al te gevaarhjckc cn

English

are accustomed to take place through it — so yet the spiritual person cannot even more be charged with fault that he so at times expresses himself concerning his estate or experience with another word, just as is indeed found according to the letter in Scripture when the sense accords; as the other theologians, who likewise in all their positions must also hold themselves bound to Scripture, and yet use countless words, set phrases, and reinforced terms, which are also unfamiliar and unusual to the inexperienced, and against which some also speak — mostly from heterodox persons, who by means of the same are very forcefully drawn out and refuted: it being lawful for this reason for many; it shall also be lawful for them: the more so, because that which one feels (if it is something great) ordinarily seeks breadth and room of words in expression, which to those who are outside of that experience (especially where it is Love, as here) seem strange, ridiculous, incomprehensible, yes unwise and foolish. Yet because of all too dangerous and
Original

onrcgtlinnigenof daarna -fmakcnde , cnplcptifft n<Ct/al0 icftbObcnfcpbC i mOtU toil bat alle berMyltijcke leden €b2ifli toOO?bcn/ enbc Myltijcke Theologie bic fn upt nebcn/fuUcnpZCfij.Ö gcrigtCtfijnna bcAnalogie derH.Gereform.Waarheyd.

English

heterodox or heterodox-tasting expressions, I caution — as I said above — I insist that all mystical members of Christ's body, and the mystical Theology that they bring forth, shall be precisely directed according to the Analogy of the Holy Reformed Truth.
Original

Steph. ^it Ijccft oné al toat op/ en ban on.tf oogmcrft gcljouben / mijn ï^ccrcn / maacboo? mp feer tijbtgcnnuttig / bic beclban bic Myftijckc Theologe gcljoo^ö fiab/ maat fcnopblKb toeten t'fnipcftc brengen: infonbcrïjepb aliS itft fag/b^

English

Steph. This has occupied us entirely and held us from our purpose, my Lords, but for me it has been very timely and profitable — having heard that part of Mystic Theology — yet apparently knowing how to bring it to the sharpest point; especially when I saw that
Original

onfec «©obf gclcccbcnfommigcDie pjcfcn fommigcbcctoicrpen/ ja batmenfomtöbö cenji bpfonbcrüS fin niet toeten en conbe fo boer öP upt tegen be Myftijkcn.cn

English

our theologians — some who praised, some who rejected — yes, that one could sometimes not even know a particular meaning, so forcefully did he come out against the Mystics, and
Original

bcr fclbec toijfcn ban fp^eeUcn/ cn fo p^ccjS lip tocbcc op een aubcr plaat^/ bic Myfticègefclj2cbcnöabbcn/ bogrcgtfinnig. i^ufalifft tna bcfcn bcrflaan/ banöc

English

the manner of speaking of the same; and in the same way he praised elsewhere those who had written in the Mystical manner as orthodox. Now I will understand from this, concerning the
Original

UYtdruckinecn derwerckinccndes H. Geeft door het H. Etiangelium : CUbCtCi

English

Expressions of the workings of the Holy Spirit through the Holy Gospel. Elsewhere
Original

ncnfpicftingen/of boo2onbillijfftc bcconccbaccncn/ of boojbillijcftc bcrhtcrptngen ban ontegtfinnige toijfcn banfp?cehcn / boo? fulfftc ffli.n)bcr.$ baar in g jtJ^agn

English

contentions, or the most uncharitable judgments, or the most justified corrections of unsound manners of speaking — for such, his own readers are driven therein
Original

Urb. beften bat icftfc ooft ncrgcn!S elbcrjs tïjupieib?cngcncn ran: to,intt:at men be felbe tot be oeffening ban Meditatie foube toillen övpalcn / en mctKn

English

Urb. I think that I too can bring them nowhere else; for if one would wish to restrict them to the practice of Meditation, and with
Original

ƒ j bal

English

it indeed

Translator note: OCR fragment; likely a page-turn catchword or partial line.
Original

4^ Befchouwinge van ZION.

English

Contemplation of Zion.
Original

toccöjn m wntlcllingeljan purgative en perv^dxfe tocc /Tf öe 'r^^^^^^^ deugden ; bat iticcnc tcö foubj tm abupü fon ; toant ntct oUeen oebtn be ffif-

English

assign them to the purgative and illuminative way of the virtues — that would be an abuse; for not only do the
Original

«n b« Myftijcken anbcrjl tc ficnnen / ai^i Thomas a KempisTTlulerïs cnS

English

Mystics understand otherwise — such as Thomas à Kempis, Tauler, and
Original

mmhen I maat fommtge Daccc öaan met boojbagt en b?p crnfïme tooo2ben öaac

English

others — but some go there with deliberateness and bold, earnest words
Original

Xim aan/ m gem. l aul. in fijn prcdic. op PI 91 vf. ..ö. baSc ftP in% I in^^^^^

English

dealing with him, as the said Tauler in his sermon on Ps. 91 v. 6, where he
Original

fea^r^SllïSi'^'^^ ciVmaaht- ïïen Zn"

English

very boldly calls and makes

Translator note: Block is heavily OCR-degraded; translation renders the recoverable sense of a brief predicate phrase.
Original

Of argecalSMoorders en al Ie openbare fondaren &c. Doetoel fefiCC ÏÖbat bc Me ditatie en bc verligcende weg , flU fo bcm die op den weg, eu in den Itaat der vZ

English

arch-murderers and all manifest sinners, etc. Although he sees that Meditation and the illuminating way are thus for him who is on the way and in the state of
Original

^"^f^^ baac ooB onbct bco?fpen moet tocrbcn/ en niet te ontBenncn en 10/ of fommioe itXmM IjcblJen bat/ aliJ 't foetflc en arootftc/meeft befierttat/ la bp/ en met bit. 't anöre bcrfupmt/ fomtiibs^ tc bcrre oaaubc/Senbe ban ben lm bet oenabc / ben (laat bet DcerlijcbDepb in luUc ban bc (Irijb teoen bc fonben f c.teoen bctf H. wijsheyxls o?bonnantic, bic tocl bcpöc bic.:§tatcn ban't flte toefen Ocfïelteecft/en ons in den Hemd in Chrifto. iiph. 2: 6. manc iiict ban bSc bolmaaf«bepb:öoq 10 bat een fout ban fuiUc fclj^ öberö bic fig baac aan bccnaaSt U<bbcn;en een notoice bonb ban onfc bpanö / om ouö ledig in den itri jd en for Jicos

English

grace, must also be subjected thereunder; and it cannot be denied that some teachers have had this — as the sweetest and greatest — most prized, yes alongside and together with this neglecting the other; sometimes going too far, leaving the state of grace and the state of glory in the place of the struggle against sin, etc., against the ordinance of Holy Wisdom, which has indeed established both those states of the Christian life, and set us in heaven in Christ. Eph. 2:6. But not of that perfection: for this is a fault of some such guides who have devoted themselves to this, and a well-known bond of our enemy, to make us idle in the struggle and
Original

ter deugd te maken: Taulerus UOCmt iM ÏU ÖiC plaat$f / Antichriltifch Jeydende rot ongejoufen verdoemerus. 3©p UCmCU biC ^^ijCOlOOiC ban / bOO? alle woord ot chrih dat enige practijck, wercking, en ocffening der H. Waarhevd uvr driickr

English

for virtue. Tauler calls them in that place Antichristian, leading to unsalted damnation. We take that Theology for — before every word or Christian thing that expresses any practice, working, and exercise of the Holy Truth
Original

mm bcnfeec <©elecrbcnen becmaaiöcn D. Giib. Voeciiis feut befelbf br^friihiC

English

than the very learned and renowned Dr. Gisbertus Voetius has described the same
Original

ÖCnomcn tc toCCben/ Alket. in prolegom. Quseft. 7. '

English

to be taken, Alket. in prolegom. Quaest. 7.
Original

Ahik. j©.25^ciebctbcfebin3cnI)oubenou.eilauaop/toaieu nootlKinö nooöfa^ Mpcft /toamicfimerclicbcniiflbanoufcoccflcUjclicbpaubcu ; fco ecu boo2 oo^»

English

Ahik. We see that these things hold us still, which were necessarily most necessary; for what I observe is pledged by our initial dispositions — so a preju-
Original

bed ban een naam (ICOlff/ ban geeft- drijvery, duytCche Theologie, of Pttfulcr/

English

dice of a name — such as 'wolf,' from spirit-driving, German Theology, or Pietist —
Original

tan r na bcgccftcloofbcpb ban befc ecutoe m X^wUnXitn tc rug Douben / bic fonbcc berbci: onbecfoch bc faali baar laten/eu fo ciU pcrfoon maar blicöi n. 3Dat ben Un * reIbfcDcn boop onbcr m/ aan fjet b^omcr (ïag fo Icraarioi alö anbrc öe naam ban Quakers gabcu toat een quaaö [leeft bat ocbaau / en Hoe beel in ba.^r raubeloof;. Hm ocfjonbcn i en toat fcinjn toajei baar ban i te nutter iö ou0 bifcour.ö Dier obcc Oc toccfl / om bat top en anbre albUitf Ieren bcrflaan / bat bet niet ocuoca ijj ban be onrcotfinnif rjcben b^p te fijn / om ban loö aan b'ober-fp in argcr tc (lo?tcn • maar bat top/ in 't geen ben <§at(jan in bc onrcotfiuuiocn uaüotfl/bc toaariiepb aauoni^ pcn/enuptb?urbcu moeten /fo bcrre noo in toencfpl boo.'-bocnfjaarobcrtreffcn* be/ alö t toefen ben fcDön / m t toaragtigc ben toaan, <0o l conbcn top »0crtfo2* mecrben bat bccflaan/ top foubcn be (Icrclulc drijvcis van den cieeit , en nrootfte

English

to hold back from the spiritual life of this age those who, without further inquiry, leave the matter there, and so every person merely remains. That the same baptism among us — regarding the wretched state, so teachable as others — gave the name of Quakers: what an evil Spirit did there, and how many were found in their raving madness; and what the appearance was of it — it is more profitable for us to discourse here about the matter, so that we and others may always learn to understand that it is not enough to be free from unsoundness, so as then to fall headlong into worse on the other side; but that we, in what Satan pursues in the unsound, must seize the truth and press it forward, so far as necessary in deed surpassing them, even as being surpasses appearance, and the true surpasses the false. So we could further understand that we should be the true drivers of the Spirit and the greatest
Original

Myftijcken fijn /alje! toaragtigc leden van Chrifti Myftijcke of verborgen lichaam

English

Mystics — as true members of Christ's Mystical or hidden body.
Original

mm mijn.'ilcrcn bc^Son baalt en begint ben ftim tc rabcn/top fullcn't tocer \mi> ten laten (lefecn boo? befc tijö/ om onf en nagr-ruft tc foeRcn.

English

But my Lords, the sun is setting and the evening begins to draw near; we shall let it rest again for this time, to seek our evening rest.
Original

Steph. 1 30 mp Icct / bat onfc t famcnfp^aah gcjieurt moet tocrbcn : top moe* ten öet ebcntoel baar niet bp laten, ©at tijti bc(ï tot onf toebct t famcn-t omfl i

English

Steph. It grieves me that our conversation must come to an end; we must nevertheless not leave it at that. What time is best for our meeting together again?
Original

Ahik. D. Urbano ^aljS tocl bc mec(lbcrninbcrt fijnbc> gclicbcfctc beramen.

English

Ahik. Let Dr. Urbanus, being the most hindered, please arrange it.
Original

Urb. lEijn l^ceren löben fict utoe bcficbebcn iö Wefcbau nubcnbicrbcnbag boo?-mibbao t^n lo up?c / ccnc tüö ban mijne uptfpanninge/ foo tonnen top een np^j of ttoee onö toeberom ïiicr in uptlatcn.

English

Urb. My Lords, if it please you — this coming Wednesday, the fourth day, before noon at 10 o'clock, a time of my leisure, we can let ourselves loose here again for an hour or two.
Original

Ahik. 3Bp fuiien onj^ baar na fcrjichen/ en banfiiec toeec btnbcnlat^nfoo be l|cece toil. ^ie u lepïie booj fijn »0ee(l.

English

Ahik. We shall arrange ourselves accordingly, and let ourselves be guided from here again, as the Lord wills. May He lead you by His Spirit.
Original

Urb. Cnb' ul. en b utoe betoare.

English

Urb. And may He keep you and yours.

E Y N D E.

Original

E Y N D E.

English

THE END.
Original

J. van LODENSTEYNS

English

J. van Lodensteyn's
Original

Befchouwinge van Zion :

English

Contemplation of Zion:
Original

E Y N D E.

English

THE END.
Original

J. van LODENSTEYNS

English

J. van Lodenstein's
Original

Befchouwinge van Zion :

English

Contemplation of Zion:
Original

AAN D Tg T E N

English

MEDITATIONS

Translator note: OCR-garbled; source reads 'AANDACHTEN' (Meditations/Devotions) — standard Early Modern Dutch title word, confirmed by title-page context.
Original

Over den tegenwoordïgen toejland van 't

English

Concerning the present condition of the
Original

Gereformeerde Christen Volck.

English

Reformed Christian People.

AAN D A^G TEN

Original

AAN D A^G TEN

English

OBSERVATIONS

Translator note: OCR artifact: 'AAN D A^G TEN' reads as 'AANDAGTEN' (Early Modern Dutch plural of 'aandacht'), a standard section heading in Nadere Reformatie devotional literature meaning 'Observations' or 'Considerations.'
Original

Over den tegenwoordtgen toeftand van V

English

Concerning the present state of the
Original

Gereformeerde Christen Volck*

English

Reformed Christian People.
Original

Cejïelt in eenige ff amen- fpr aken.

English

Set forth in some dialogues.

TWEEDE DEEL

Original

TWEEDE DEEL

English

Second Part
Original

, Vcrratcndc dc III. cndc IV. t' Samcn-fpraack.

English

Containing the III. and IV. Dialogue together.
Original

t'U T R E C H t; Ter Dnickeryc van W i l l e m C l e r c k , Bocck-druckcr «1 Boeck. verkoper opdc Neudc in Kimiens-bren. Anno 1^74.

English

At UTRECHT; At the Printing-house of Willem Clerck, Book-printer and Book-seller on the Nieuwestraat. Anno 1674.
Original

'D E R*D E fS A M E N-S T fl A J K.

English

THE THIRD DIALOGUE.
Original

Twee Hooft quaden , t. w. On-verlochenthcyd , cnde Afval ot

English

Two chief evils, namely: Self-denial-lessness, and Apostasy from
Original

Mtjgreep van de H. Waarheyd. Twee foorcen van On-verlochenthcyd, t. w. i. Eygcn- liefde, en 2. Eygen-

English

the misapprehension of the Holy Truth. Two sorts of Self-denial-lessness, namely: 1. Self-love, and 2. Self-
Original

Bcvclmagc.

English

authority.
Original

Urbanus. €>ctien tiao mön lieren cn fecc ooeöe bjienöcn/ opl- paft tocl op w tu>. ^ A h. <©ocDcn Oao l©. 25jocöec / comt u nu oelcac" ö^t top on0 on^

English

Urbanus. Good day, my teachers and very dear friends — welcome indeed. Ahik. Good day, dear Brother — come now, I am glad that we are here together
Original

'tl«latCntramen-(praak.ÓcCöattcni ,

English

the last Dialogue. Indeed,
Original

> Urb. <©clj ia ! öaat toe ben ih Dier gcltomcn/ torn Iaat on0 öe ftöa^ öuto ban Die obetöccftenöc tjoomen foecfeen Ueiieft et «i. en fct «1. Ijiec toatnetict/öe^cce |e(usfcttcfioooUtJpon$l. ^ , u,. «.h^^.-»*

English

Urb. Oh yes! For that purpose have I come here; come then, let us seek the shade of those overhanging trees — it pleases me here, and it agrees with me well here — the Lord Jesus sets His goodwill upon us.
Original

5.cp. Amen. ö (jeU fecc Uctiangt na öefc upte mijn ï^cec / om utoe geDagten op f ChJiften boiö in ecne b^pe t'famenfp?. ecnss te öoo^^cn / öie op De J^acDift-floet al o?öinai 10 geüonöen fun aan ecnig infigi/ Dat Den text meDc-bjeugt.

English

Steph. Amen. I have very much longed for this hour, my Lord, to hear your thoughts on the Christian world once in a free dialogue — those who on the Lord's Day are ordinarily found with some insight that the text brings with it.
Original

li.b. Vrinden icft fie Ijiec inaiJï m een bupl Daarin men gcÉnijnDftet/mw* ttienbe iiicc ban in oberDenftingc iftof ift in De <0cean mp begaf / enöecue.ö( t lonD upt mün gefigte I9u De ^ete fal on0 geltiDe fön. .^.„f,»,, ni<j

English

Urb. Friends, I see here indeed a well from which one draws — but more than that, while in meditation I plunged into the Ocean, and the land disappeared from my sight. Now the Lord shall be our guide.
Original

IKp Dunclit mijn ©ecen/ DaticfitweeHo h-quadenfie/ Die een menfcfje ai» ont-chrittenen enD in alle geeftelöU berDerf flepen/ i ene W^^"^ 'ö"^??^ fP2onftnemcnDe/tc toeten/ 1 Onveriochemheid , Eygeiiheyd, fijn «pgen OT ffii

English

It seems to me, my Lords, that I see two chief evils that de-Christianize a person and drive him into all spiritual ruin, springing from one source, to wit: 1. Self-denial-lessness, Eigenheid — seeking his own
Original

feibcn foecften / enDe*. Afval van de H. Leer der Gereform. Waarheden. OefC

English

self — and 2. Apostasy from the Holy Doctrine of the Reformed Truths. These
Original

ttoe fpjuitcn upt elcanbec / toant aW De menfcljen lief Hebber^ toiecpen toan ftaac

English

two spring from each other, for as people are lovers of themselves, they threw from their
Original

felben / fo en conDe öet niet anDetsf fön of fp bcgonDen alle De leringe bon De Waarheyd Die regeUregt Daartegen aanliepen(fönDe alleen Daartoe om on0 onf- felven te Doen veriochencn ) Daac na / of te bergeten/oftebupgen/ ofanDer^teberpaan

English

selves — so it could not be otherwise but that they began to follow after, forget, bend, or otherwise misunderstand all the doctrines of the Truth that ran directly against this (being intended solely to cause us to deny ourselves).
Original

ft CntoeDeCOm aljEi fp De H. Waarheid niet preciielijk. en bevatten enDebeiJOU* i»en/ fo raabt 't Euangelium { DOO? toClhe den H. Geeft comen moet Gal. ^ 2. ) fön ganffbe Clem qupt / toant door de Waarheid alleen is onfe Vryheid joh. 8: ?2..

English

And further: as they did not precisely grasp and retain the Holy Truth, so the gospel (through which the Holy Spirit must come, Gal. 3:2) loses all its power entirely, for through Truth alone is our freedom, Joh. 8:32.
Original

^iet mijne ©?ienben Daar fien top »t ganfcïjc Chriften-volck leg^gen in eenc ber^ bocmeiijchc / ( \w noem ic6t ijefl K ) Eygen-iietde , fo fp?ceclit De H. Geeft ,eij

English

See here, my Friends — there we see the whole Christian people lying in a damnable (I now name it rightly) self-love, as the Holy Spirit speaks and
Original

b00?f«gt bet ban onfc ti)den 2. Tim. 5: 2. ( Cegt tngcficn Ifl Ey^en-haat , Detoiji

English

foretells it of our times, 2 Tim. 3:2. (Now the opposite is self-hatred, which is
Original

Oet De pit lö ban Dcramp falicftepD felbe). Ey^en-iieMc genacmt om Dat Den men* fcöe Die gènegcntftepD enfo?ge Die Oem ijSingefcljspenbanfigtebetoaren/ enbe

English

the very core of true blessedness itself). Self-love so named because the person misuses the inclination and care inscribed in him to preserve himself and to
Original

toel te Doen/ mifbjUpCllt/ en fig felven maakt 'choogltc en eem^' voorwerp vaa Wathvfoeckt: (O'umleggcrSf feggen/ haar eygen nut in alle dingen foeckcnde. ) Daar De Heere Ddt hoov^fte cn eenig voorwerp fi jn moefte.

English

do well — misuses it, and makes himself the highest and sole object of his will-seeking (expositors say: seeking his own advantage in all things), whereas the Lord ought to be that highest and sole object.
Original

•(€ 1.1$ Die Godiooftieid.enb ongeregtitheyd DaacDUpoUdbanfpjcecBtRo».

English

That is the ungodliness and unrighteousness of which it speaks there, Rom.
Original

Steph. (iBaarDatDaatbanDe^pDenen; ^ ütu. m\$ I toant ^\tx t»oo? tjs DengenaamDe €ö?itlen ont-Chriftcnd , aij tcH

English

Steph. But what then of the heathens? Urb. No matter, for it is precisely this that de-Christianizes the so-called Christians, as I
Original

^ z iep0C|

English

see
Original

"^^^l ^^^^ ^^^^ ^^'^^ ^ j"^ Heerfchappye ^tl fl! toflt tOt, makc. cn öe alleCöJtttoitihflc ^ rj^odery e ; 't 10 cb»;n öicn bitm verdo^e^ cke„°n.

English

for Lordship and dominion, and for all-corrupting tyranny; it is precisely that infamous condemnable
Original

druk, in^mjemftz ouocceu ICöam en €ba crcgen tn t i^acaDjjö iijiucnhg fdb»

English

oppression; in a moment Adam and Eve received it in Paradise — living it themselves
Original

fK9 IUCnfCiK0 van God loi hg klvcnj CCnc gdjelc verbijiteringe van de eeiiwii^c ur aentlijiincid ; cCttC loocheninge van de vvclemlijckc Waaihcyd ; ccnc nwcb-lulilinJ

English

— man's separation from God in his living — a complete bewildering of the eternal and natural light; a denial of the well-known Truth; a lusting
Original

h^mutm^ tian m mtmm<i m^mmm/ enquctfingebaiUu oncm SS

English

after what is forbidden, and a quenching of their own conscience
Original

' ' ^"^^ ^'''"^ ^^•''^"^^ getDClbige vcrdray in^c van Dc aeöeillClifUpD / OCnCif J ingeicnapcnc Waerheid , fitct-nfl cn-OUt ( ÖOO? rcgtUccCölü Oö^rtceW

English

a willing toleration of the darkness of godlessness; a sleeping Truth; not-knowing and not-being-able (through righteous judgment turned
Original

öctoojDcnni bc0 mcnfcijenoogcn foöc Waarhcyd idve , öat im be nature cK ^tZ,lt ^" öenaamt toccö üph.i: 5. cn bat ben mcnfcfièfigfclbcngcftccibci onjacfCDeü CU te metemaken moet/ cct |)p ban öat geboden ontflagcn can w.ttim ö nocmbc liet tctfïonb Eye;enheydccnü3oc?ölimcnöc^cl)?tftüpcc/inaac bcfafte 1., 'i^'i '^f'*'"'^' '^^"^ "Ptöjuchcnöc / ouj bat be nunifcijc Dut fcoo? u}u cyut,. lei v. n

English

of the eyes of man toward the Truth itself) — so that by nature it was named Eph. 4:18, and the person must declare himself unjust and make himself a sinner before he can be released from that commandment. He called it immediately Eigenheid, a consuming Scripture-word, but grasped it as pressing out, so that the person through his own self
Original

ÖIU0 focju / rtaanÖC tegen ÖC felf- verloihening bOOJ toClUc bC mcUfCllC lm cn a: het Jijne abfOlUpt verlaakt, Obctbjaagt fn up-ortcrtaan den Hcere , al0 fijn heer ctt ftjn C xu,,-. J)p een eygen knegcen onderdaan al0fObamgCbat 10 niet met alic ) fiitts Vk..^^m bit QUaaÖ mijnj^crcn/fit in'i};ros der gereformeerJm al0 tn De Onacrif02s

English

thus seeks — standing against the self-denial through which the person absolutely forsakes all that is his, commits and submits it to the Lord as his master and Lord — he a servant and subject of his own (to do so absolutely is not with everyone). Behold this evil, my Lords, sits within the body of the Reformed as within the unreformed,
Original

nKccDen/ m aiö in be Ucpbcnen; Icbcnbe \o maat Denen al0öaacboo2befianii tornt / cn ai0 Oace nature Daarleeict. ^püdiiocndai ly GodetnCh.iitoc een }ijn tn b'cerjïe antto. Ijarecbeiübeni.* ; maar iffec m ccn boctjlap btc baar na gc-

English

as within the heathen; living as much as they serve as nature comes to them and teaches them. They showed that God and Christ are one in the first answer of their confession; but is there a footstep that follows after
Original

mmi fll0 fp door ChnitumGode eygen ÜjattngebJOjben bat fOHÖe door 'tse. Jove gefCUict fijn / bOO? lueltfi Chriltus m ons woont. Eph. y. 17. bit Gelove foubC

English

— as they through Christ became God's own, that faith should be the work of faith — through which Christ dwells in us, Eph. 3:17. This faith should
Original

D£«flï ccn ligt fi)n om ben l^ecrc den onfienlijcken te licn»cn alle fijne Eygenfchappen in waarheyd te kennen : nict mct CCnC lettcr-kc nnis , maar met Ccnc door Go Js Geeft, doorG jd fel ve aan hen geleert , bOOJ inlDOOIUIigc cn babclijcfee bcrfcfiit#

English

then be a light to know the Lord the invisible, to know all His attributes in truth — not with a letter-knowledge, but with one taught to them by God's Spirit, by God Himself, through inward and fatherly distinct
Original

mngcetlvertoningevanfigfelven aan bcn nunffljc: toClCÖCden menfchcgevangen leydr onder ChrilH gt hoorfaamheyd : enbC Öcrljalöen

English

manifestations and appearances of Himself to the person — which lead the person captive under Christ's obedience — and therefore
Original

I- ^ienbC des Heren onmetelijtke Heerlijckhcid en weerdicheyd fn mom bcn JgCCrC <©0b alleene weerdia kennen alles, ölle0/ OOÖ hares

English

1. seeing the Lord's immeasurable glory and worthiness — and therefore knowing the Lord God alone worthy of all, all, yes of theirs
Original

cn alles dat hare is : nict alleen om bat fp bat oncpnbig toefen fo weerdié fouben agtcn m lig feiven , maat ooh om bat fpberftaan fouöe öat gcUjcft affe0 van

English

and of all that is theirs — not only because they would esteem that infinite being so worthy in itself, but also because they would understand that just as all things are from
Original

. Hem t0/ fo OOÖ allC0 Hem weder toe-vloeyen moetl)Olöen0 bC 40Ob0-fpjafte Uit

English

Him, so also all things must flow back to Him — according to the utterance of God:
Original

Hem door Hem en tot Hem Rom, 11. 36 cn bat Hy abfollipt alles om (ig (.-ewrogt

English

from Him and through Him and to Him, Rom. 11:36 — and that He has absolutely wrought all things for Himself,
Original

iieefr. proverb. 16:4. baarmcbc foubc bic inenft-ljtoail)pl0/can/l)eeft/ boet/ voorden Heere fun/ ciinncn/ Dabben/ boen/ cn niet voor lig lel ven cnöc fofoubcfi» alle Eygen beriocticnen. > i yr

English

Proverb. 16:4. With this the person would wisely be, can, has, does — for the Lord be, know, have, do, and not for himself — and so would deny all self.
Original

Step jiKaac gp fchcent baablijch ecne goebc ingefcfiapem gcnegentftcpb otti ffo goeb te boen / tecrlicnncn / cn Doe fcgi gp nu niets voor fig feiven i

English

Steph. But you evidently seem to presuppose a good inborn inclination to do good, to know rightly — and then you say: does nothing for himself?
Original

y.1 ' b. mt römt toci / mijn Broeac- . uiant ftfec In (bat t. to. ben mcnfcfic niets

English

Urb. That is correct, my Brother. For here in this (that is, the person does nothing
Original

▼oor hg maar ai les voor den Heere foechty en boet) toerö die fijne genegentheyd. Dan hjn eygen Heyl te foecken.CCtft toarclÜCflbCCbnlt (luant bat f0 fiine.?eluckfa-

English

for himself but all for the Lord, seeks and does) does that inclination of his first become truly satisfied — namely to seek his own welfare. (For that is his blessedness
Original

h i7 /• ^^^^ ^"^f^*^ cpgcn-Ucbmöe geiicgentfteben (bjatfpffgoofefnbcci* r,m 5?^"^ '^J^*'^" ^'^^ nuf-lïaan fullen : ^ toonbcc t0 't ^cpl boo? 3fe*

English

itself.) Because those self-loving inclinations (what great goodness they would do) shall be surpassed — the salvation through Jesus is wonderful, because those
Original

f «m.bcrtoUïbcn/ftitts voor zig tc foecken loudon$ alles do«n yindenifijn leven baten

English

who sought all for themselves would thereby find their life of no benefit,
Original

vaa Z I O N. III. t'SAM. 4?

English

of ZION. III. DIAL. 43
Original

is" de ware eygen-liefde Luc. 14:26. Sij neygen leven te vet liefen is *tfelve te behouden Math. 16: 2^ fict ooft loh. 12:24,2^,26. 'ft fccceïi^in^^niótiicmcnfcUe Rijct i)p foubc ï)ct vüur den Hecre fijiv foDat aüfolupt fljll floeïJfouDe icflöcn/ aan 't öt'cuc De i^'ece cpfcljt ; Ijaö Ijp magt hoocht-y d , etc. W fouDc öaac cencouöig

English

is the true self-love, Luc. 14:26. To lose one's own life is to preserve it, Math. 16:25 — see also Joh. 12:24,25,26. For if no man were raised above it for the Lord, so that all absolutely his goods would yield, given to what the Lord requires — had he power, high station, etc. — he would simply there
Original

ÖCn Hcere meile dienen , «1 fijn Mi I cn fijn ÖCCCll : JjaO Ijp gclondheyd, Jonckheyd , 5chüonheyd, ()p fouöc öiC cndU'l voor den Hc-ere hebben ; ÖcfflcUjï fl)n vcrftand , memorie , gclwinihcyd , wel-iprekenrheyd , cn toat tC UeDiUClun 10- jO jOU^

English

One must serve the Lord, with all one's faculties and one's whole being: he should have his health, youth, and beauty all as a consecration before the Lord; likewise his understanding, memory, eloquence, and whatever else is given to him for that purpose.
Original

öc Ijp ooft nlU fijvc DaöenfiipUec voor den Heeie Docn/ in fi)n üecoip/ tot lijn biXc

English

He should also do all his daily work before the Lord, in his vocation, to his end.
Original

nuiCftinOC tot eeten > drincken > flopcn (lUlUp.Sf i bOiOai.U t flCCn Uplö^UCftClljcU flC» ÖoDcn toecb / 1 Cor. 10: 51. het ly dan dai gylieden eet , het ly dai gy drincRt , het fy ilat ^ry yei (aniïcr0; iloer, doet het al ter ceren Gods, CH iDCDCtOm / Verheerlijckc Godi in uwlichaemeninuwenGeeft, op Öicn <©J0nD Dat fpGodes lijn, i Cor.

English

Even unto eating, drinking, sleeping — so that no waking work of the body goes undone — 1 Cor. 10:31: whether you eat, whether you drink, whether you do anything else, do it all to the glory of God; and therefore, Glorify God in your body and in your spirit, on the ground that they are God's, 1 Cor.
Original

6: 20. ( toant men moet toeten / dat voor Godc , t.ö co: Gods eere , anöetfintjS onf

English

6:20. (For one must know that before God, that is to say, God's glory, otherwise our
Original

goeden raakt liietioc Hem. Pr.i6: 2.): ja OoR allC öe 430Öfbien(ten/ 't Gebed (ttiaac

English

good things do not reach Him. Pr. 16:2.): yes, also all the acts of worship — Prayer (which
Original

öan öcn mcn^cOc iinmerjs meent Dat 't boojfio i0 ; ingefloten / oeUjft onfe ^eplanö öat aan-töölt / alsS $}p int openen tan onsi monD enDcrteon$ieet(löc$i Heren

English

the person ordinarily thinks is the foremost) is included — as our Catechism points to this, when in the opening of our mouth we acknowledge the Lord's
Original

haams heyli«;inpe ÜCOOOCn Doet. Dat Deetden Htere leven Of Gode leven Rom. 6:

English

bodily sanctification to be done. That is called living to the Lord, or living to God. Rom. 6:
Original

ï I. en 1 4 : « . toclcftc iaatjte plaatjj/ aljj öie feot Dat ujp ooft den Heere iterven, on0 in oebagtc boert/ Dat ooft onfe Saiicheyd Dooj Den J^eetc fün moet/ en toan onsf beooflt toecDcn om ^tm Dan na De DooD volmaakt te verheerii jcken. Dccl toajs Ijict toe te feggen / maac nn met meet. »0aat nu eenji iieen en fpiegclt onf Uolft Daar aan.

English

11 and 14:8, which latter passage, as it speaks of our also dying to the Lord, brings to our minds that our salvation too must be through the Lord, and that when we are freed we are to glorify Him perfectly after death. There was more to be said here, but now no more. Go then and let our people mirror themselves in that.
Original

Ahik. tft u fo een ticcioning ftoje Doen Dan Die onfepIDarc toefentUjc fte waarheyd: Godt Alen 'i Schepiei niet ; iu toclftc fommigc Engelen en Den JiKenfföc

English

Ahik. Is it not a distressing and evident truth: God is not seen by His creature as what He truly is — in which some angels and man
Original

niet ftaande gebleven enfUUj m DaaC Dp DeDcnCftC/ Dat onfe L. Hecre lefus daarom alleen op de aarde isgecomen, omDen menfCOtöeDeromDOO? fij^ <0CCtl

English

did not remain standing — and reflecting on this, that our Lord Jesus came to earth for this very reason: to bring man back again through His Spirit
Original

tot Die Ijebatting/ en upttoerftinge teD^nigen / en Dat alleen Chnitencn (yn yjolgenjai onfeCatccIj. Vr. 52. die fijns Geefts deiagiigfijn , euDeifftDanonf gecefo^m. l^Olfi aanfie^Dan beften ift ba*baa|ite (laan/ en iipttc roepen /waar fijn Chriftcnen! 't tomt ïjiet op geen onvoimaaktheyd aan / Daar boo? men Ijietof öaac een (Iruifteüng jnDen menffïie fpciircn mogtc / maar ( men fcgge of ftojig het ) een €l)?iftcn Dooj De banft leeft in Defen M l»p eerlücfte l^cpDenen beoatten counen te Doen / na \yxtz

English

to that possession and exercise, and that Christians alone are those — according to our Catechism, Q. 52 — who are partakers of His Spirit, and this is how our Reformed people should look: then it is best I stand and cry out: Where are the Christians! It does not come down to imperfection, through which here or there one might observe a stumbling in a person, but (say it plainly or boldly) a Christian by the hand lives in this age at best at the level that decent pagans are capable of, according to the light of
Original

nature XyXfiX, lepDct / alle keren fig na haren weg , elck een na fijn gewin , elk uyi fijn «ynde. en ftaar gcmepn fpjecftbJOOjD ijOf Ider voor fig , en Godt voor ons allen.

English

nature leads — all turn themselves after their own way, every one after his own gain, each to his own end. And their common proverb is: Every man for himself, and God for us all.
Original

Urb. iH^ün ^ecr" Dit isö fo töaarcn openbaar Dat Die 'tbeDecftenfouDetöillen fouDc de wind verbergen, gift eubetjoefDe niet met al tot Dcfesï" bctoü^s te fcggen ; toant Die Den trcpn onfcjs bol]C ftcnt en fict/ moet DaaDUjcft raar ban obcrtupgt (laan / cn ecfeennen Daar geen fcftijn felbe ban 't geen ift Daar bertoont l)ebbe of f)p mocHaltDillcnsJ fig toillcn beD?iegen. tcie toont onDcr onjJ bat liP Gcnu of voor Godt ri jck is Of gocDercu Heeft ^ toie toont/ Dat l^o al fijn (bat, amptVn en ftoofftcpö «nftel voor den Heere ïjceft^ toie/ Dat t)P fija beroep I uy ver voor Godt bctragtet in fijne uytfpanningen , Dat Ï)P eet , drinckt , (laapt voor den Hcere ? ^IfCïagt fig.

English

Urb. My Lord, this is so true and evident that whoever would deny it would be hiding the wind. There is no need at all to add anything in proof of this; for whoever knows and sees the course of our people must in truth stand convinced of it, and acknowledge that there is not even an appearance of what I have shown there — unless he deliberately and willfully wants to deceive himself. Who among us shows that he is rich before God or has possessions? Who shows that he has put all his estate, office, and household before the Lord? Who, that he diligently attends to his calling before God in his recreations — that he eats, drinks, and sleeps for the Lord? Let him examine himself.
Original

Yoogd van fijn goed , aljEi Of fp ftem epgcntocQuamen / en Dancfit <(Dobt Dat fi jn deeifinoutie is: f)p cn berfupmt cbentöcl niet fo nu en Dan pet aan Dni armen tc oeben/enDaat mee(mcent öPKoopt ftp ^5obt upt en bcrftcft i]p fijn leen Dagt (ip bat nog maar / fo abfolupt een mecflet ijj öp ban 't fijn i l^p vergadert D002 alle moge^ Ijjcft^ wiDDeUn / legt het op ten Ichatie. i\t. cn tocet nUt DiU 't auDcrif bclioojt ; ia

English

Guardian of his goods, as though they truly belonged to him, and he thanks God that his portion is as it is: he does not nonetheless neglect now and then to give something to the poor, and by that he thinks he buys God off and pays his rent — he still thinks he is so absolutely master of what is his! He gathers by every possible means, lays it up as treasure, etc., and does not know that it belongs otherwise; yes,
Original

<0 3 'fittoijfsi

English

G 3

Translator note: Printer's signature mark and catchword; no translatable text content.

ESCHOUWIKCE

Original

ESCHOUWIKCE

English

CONTEMPLATION OF ZION

Translator note: OCR artifact: running header fragment of the book title 'BESCHOUWINGE VAN ZION'; leading 'B' dropped, 'NG' misread as 'K', 'E' misread as 'CE'.
Original

B ttoufd of ttfet Wl fommfflc m lefenöe fulicn DcnBen toel toat fhJaricB«»b traac

English

But whether or not all who come to read will think well of what burden there
Original

l O ï 't nootDanjJ ïön-tegt aangaat tegen De Godi-fpraken , fef. 2 v ix. i Tim. 6:8, 9- Hebr.i 5 : maat fnicfte en öiecgelucöe onberganfielöfee tooojoen tocetmeit öooj^ifïfuctlen / en anöerriniS / tot atgeichafce wetten te maften : ^00 oaat het met bcampten ctt magt onöecencüecanö^e/pöecfoecfttfe tioo^ figen öe (ijiien/ett

English

regards what is necessary — his right as against the divine oracles, Jes. 2:ix. 1 Tim. 6:8, 9. Hebr. 13 — but by swift and such fortunate, imperishable words to work through subtleties, and otherwise, to make void abrogated laws: so that it proceeds with force and power to undermine another's authority, seeking for themselves the gain, and
Original

niaac fm Janben Uaft te leggen , en geö^upcfttfe tot ii j n hoochey d , eere en v oTdeeU toieDccft rupbeclücft'cgenieene belle boo?/ t gccn f)p fiet i '6 latenuftamt de Heere bie tfp metenfieti en Befcöamen ontbaar in beieDcpöenen niet < tod legt ai fpn magt aan boo?be Mmhe en boo^tfctttnoe ban öc fó. ï©aaröcpö/tot imt» toeptnge Dan öe fonöcn / tot 't boen ban alle goebe toeif ftcn / tot öuiue ban ï©ebi toen en toefen etc ^ ^ergcltjic be beroepingen en bocife ben menfcfi niet enbeliica voor fig fel ven ? i^eöben onfc lieben toel 't gcen belc Ijcpbcnen gcijab Ueüben/ 1. to. m gaac üerocjp 'c gemeen meer als fig tc bcoogtni fo mocneenitudenc (luöcrenoitt Den mctifcpc tot öaac faiicheyd , tot Daar Rcgt , tot fjaar geiondheyd tt brengen / oat moeit tupöcr fön oogmercft fün ; maar toerD öat üpna tod ecnö geoaat I t ii inaaceygcn bat in ailejï beoogt toecbt. a©ieöenclitbaarnaomvoor"denHccre inne uyc-ipanninge te nemen ? bcgefonö(le fouDcn Denftcn; aljsi fp toccftcnboo? öcn ^eece jenmmftccentocpniguptfpanmngsibooïljaac; buö hlecbtn fig eetcn enflaoeit fp om Jaar natuur te bolöoen / en ( na fpt crögen connen ) mop aangenaam/lana/ ocmaftlijcft en Icup om Ijaac finlpUcpb, en bleefcljlucUc gcbociijc ajeötntcbol* öocn / cn tole boo? ben ^e^ xci

English

but to lay fast hold on their hands, and to use it for their own loftiness, honor, and advantage — whoever most cheerfully puts forward the common good for what he sees — leaving it standing: the Lord, whom they must see and be put to shame openly, does not oppose in this. But he lays all his power before the promotion and advancement of the holy Truth, for the pressing out of sins, for the doing of all good works, for the exercise of prayer and being, etc. And compare: do not callings and offices bind a man unconditionally for himself? Have our loved ones indeed what many pagans had? That is, does one's calling go more toward the common good than toward one's own betterment? So students ought to think: their aim must be to bring a person to their salvation, to their right, to their soundness; that ought to be their chief aim. But was that nearly ever done? It is rather one's own interest that is aimed at in all things. Who then considers taking rest before the Lord? The healthiest would think: when they work for the Lord, at least taking some little rest for themselves; thus they clothe themselves, eat, and sleep to satisfy their nature, and — as far as can be endured — pleasantly, long, comfortably, and easily for their pleasure and fleshly bodily appetite to do, and who for the Lord
Original

Steph. ï^aarUjcft! ti0gelpgpfegtmön%ec: cerlöcfilebenbelicbenonDcj onö/maac feftcr op fün ^epbcniö/ of natuprujch / niet G ode , niet hetneiich met ae* clebecrt alst een €0?iflen foiiUe/ maarpbecfleg^Uoojfiginbetoerlö: uptgeftc*

English

Steph. Indeed! It is just as my teacher says: our loved ones among us live honorably enough, but certainly on their own heathen, or natural, level — not with God, not heavenly, not adorned as a Christian ought to be — but too much occupied for themselves in the world: drawn out
Original

oen fp fomtöbjj cenigc Godldienften plegen / fp leien 't woord fomtüb0 / fy Udden. fpgaan te Kcrck en ten Sacram. cn baat in vtrlchiilen fy van de heydencn.

English

when they sometimes practice certain acts of worship, they read the Word sometimes, they pray, they go to church and to the sacrament, and in that they differ from the pagans.
Original

Urb. 't Woord onderfoeken fp fclbcu gcnocg / Ql^ upt b'ecbarentljepb/ en fiaat ontoetenfjcpb blijcfit ; fy bidden , maac of cenigc ban bupten gelcecbc tooo2ben teU lenöe / of met toepntg aanbagt of <iI5ee(l ; tc itccche fonbcc nut ; ten Sacram. fon^

English

Urb. They search the Word sufficiently for themselves, as is evident from their experience and their ignorance; they pray, but either reciting some words learned by rote, or with little attention or Spirit; to church without profit; to the sacrament with
Original

Öec bcranöering : om allen befcn cn fön fp niet beter maac arger dan de heydenen i

English

out change: for all these reasons they are not better but worse than the pagans.
Original

me bic mibbclcn niet cnïiabbcn/ nog öeöben. jEaacbaactooubicftnu oücomcit mijn 25?ocbcc: geUjcfi allccf toatbieltcbcnbcnfienenboenencfteleyeentö/ foiö Set ooft met Dace <0obf bienft gelegen; tocnt bie boen fp of om by de itienfchen

English

who did not have, nor do have, those means. But there now comes my brother: just as all that they live, see, do, and strive for is one thing, so it is also with their worship; for that they do either to be among men
Original

goede Chnftencn te fijn / Of OOft toel Op ftopc ban d.iar door in den Hemel te comen,

English

considered good Christians, or also in hope of thereby coming to Heaven,
Original

cn/ al fijn ïjace <0obfDien(lcn fo (legt ?n geeflcloosf / CöJifluö Deeft öaac ben ècmcï berbient / alö fp maac ia den Hemd fijn : buö cnftcl ey gen cn fttncftenbc booi bcit l|ccce. iBaac laat onsf bic laten baten / toant 't iö fclicc bat fulfte bic foo maac een Écclijft Icben onbcc onö lebcn enkel voor haar lel ve (ijn : fo fccc 1(1 onbccouiS becboj* ben / eit bc mcnfcöen boo2 b>'cfteccbe gjonben/ bebattingen / cn fijJpotfjcfcn / officia Ungcn'tfpoo? bpdcc gcraarltt; bat ooft bie nu Ooogccgebagtcn beginnen tc fctjgcn/ tc ficn/bat al t figtbaac pbel itf / f boo? öc rcben / of nu toat becbccc jaccn/ of anbeca fintf }/ te obecöencficn bat be Eielcietotg i0 / bat* cc een öogcc gocb tefoccften ijj etc. cn besf beginnen fig re fcbicftcn tot beftecingc om \ oiii^eneii|cke,'t ewige tcfoecftcn/

English

and, even though their worship is so poor and spiritless, Christ has earned Heaven for them, as long as they are only in Heaven: thus purely self-serving and stinking before the Lord. But let us leave that aside, for it is certain that such who merely live a churchly life among us live entirely for themselves: so very is their neighbor forgotten, and the people made ready for further quarrels, disputes, and mockeries, for obligations — it is made thus yet more dangerous; so that even those now of higher mind begin to say, to see, that all that is visible is vanity — whether by reason, or now some further years, or another occasion — to consider that the soul is eternal, that there is a higher good to be sought, etc. And thus they begin to prepare themselves for conversion to seek the own, the eternal,
Original

bie.felbe (feg tcft ) bcbonben toecöen / Cöcn in bit fclbc niet den Here maac haar fclvcn tc foecften.

English

those same ones (I say) are found, even in this very thing, not to be seeking the Lord but themselves.
Original

§ceph. Mij n Heer, cont gp bat \j)m maften/ fo fic icftt lonb gjutofaam tn 't Erge»

English

Steph. My Lord, can you make that plain? For I see it is well grounded in
Original

van Z I O N. III. ü'Sam.

English

of Zion. III. 2 Sam.
Original

gen UCCfOpért/ Étt icfi ÏOÉPC Upt daar is niemand die Godt foeckt , ook niet een » ürb. Broeder, Dc Jgcm heeft de fijnen, öicnfjPintoenDiganDccjEJlJÉVlfotCt;

English

the foregoing, and I know from there is no one who seeks God, not even one. Urb. Brother, the Lord has His own, whom He inwardly in another manner seeks;
Original

tnaac *fi fp?eï« nu ban bclc/pöÉt fpicoelc fio baacaan.^? foecken Godi toii/maac alken op dar lyroudeniaiig werden, op öat tiic Ijaac fiulp / üaac fcD«m / ctc fijn

English

but we speak now of many — how does it look with them? They seek God, yes, but only that they might be made happy, that He might be their help, their salvation, etc.
Original

fOUÖC / op Oat Chrittus haar heyland fp / en fp inden Hemel Comen ; fO cn fOCCfeCn fp

English

might be, that Christ might be their Savior, and that they might come into Heaven; and so they seek
Original

Godr mer maat haar fel ven, als5 ih öc meöicönc focB om öc o^efonDBcpö / focit focfic i(ö ht mcötcönc nict / maac öe oefonöïjepD : Godt foecken , ^öjocöcrö/öat

English

God, but only themselves, just as I seek medicine for the sake of health — truly I seek not the medicine, but the health: to seek God, Brothers, that
Original

Godt om Cijns felfs wille foecken lipt ecn gefiötcDan fijn GoedheydjHeerlijckheyd , Al^enoegiaamheyd, Beminnelijckheyd.cn Öaac Om;cn ÖC ^mt m tOil anÖcrjf nUt Oefogt fijn j 't moet al om den Hccre ftjn. Si^m Godt foecken öat 10 foeken 'c geen Godes is; lijn tere, fijnHoucheyd, DeUetbiepDinocDanfijn Coningrijck Ctt- I. Cor. 6: zo.

English

is to seek God for His own sake, out of a sight of His Goodness, Majesty, All-sufficiency, Loveliness, and the like; and the Spirit will not be sought in any other way — it must all be for the Lord's sake. Rightly to seek God is to seek what belongs to God: His honor, His majesty, the furtherance of His Kingdom, etc. 1 Cor. 6:20.
Original

Ahik. Iiaijn ^CCCAÖat tdöe eeuwige wefcntlijcke waarheyd , DlCO» fCQt. CUCH?

English

Ahik. My Lord, that is the eternal, essential Truth — who denies it? But
Original

toclfcDijnt t ganfcDc ClJ?i(lentiom anöjc tocgcn in te (laan ; öe gefielctocrlD dient Godt om Saiig te werden , cn 't Ijecft ooh fijn *0?onD tn 't a©oojö / Dïc be^aftcöcpö tot eenen pri)s der rocpinge en ban onfenloopboo?flelt/ en fegt öat Mofes op de

English

it seems the whole of Christendom is inclined to take other paths; the cultivated world serves God in order to be saved, and it has its ground in the Word, which sets godliness forth as a prize of the calling and of our race, and says that Moses looked upon
Original

vergtldir.ge des loons fag. Hebr. 11: CtC»

English

the recompense of the reward. Hebr. 11: etc.
Original

Urb. ^it bcjlaat (mijn i^ect) fccc iMd met 'tgccn tfifepöe/ engpd'ewi^^e

English

Urb. This agrees (my Lord) very well with what I said, and you call the eternal
Original

Waarheyd nOCmÖC; toailt 'tljS die in tocltie top gcfchapen fijn , bOO?todCfie top herboren werden, Ctt U\ toClClJC top eewig ruften : Uiaac Öjf C öïngen fl)n* eC Die ÖC

English

Truth; for it is He in whom we are created, for whose sake we are born again, and in whom we rest eternally: but these things are those which the
Original

Ueöcnljier mifgjijpen boen/ t.to. i. ï^ate verkeerde On-ordemiijckheyd, fefiec

English

people here misapply, that is. That perverse disorder — certainly
Original

Uïl menfcD^ moetook fijn eygen Heyl foecfiCn/ toantbat iSi bie Evge-ÜefdeOf Ge-

English

a man must also seek his own salvation, for that is that self-love or inclination
Original

negenthcyd, baac top Uan fcpben benmcnfcFictngcfctjapcn: maac onberfcöep^ öcntUjcb mocjlben mcnfi jie berftaan/ geboden / en in fijn gcnegentlicbcn betrag^ ten / Gods Hceriijckheyd tc fodictt bgïïc DobcH fijn cpgcn goeö / atjJecnmtnbcc epnbe.

English

wherewith we said man is created; but distinctly a man must understand, be instructed, and in his inclination consider, that God's Majesty is to be sought above his own good, as the higher end.
Original

Sreph. lï^aar bat gcfcïjict / top feggen bat alle. Urb. «jSeggcn/ i0toatanbcr.c5/ ai^bocn/ geboden/ cn alles? baarna ojbinc;" tm*

English

Steph. But that happens — we say that all. Urb. Saying is something other than doing, being taught, and ordering all things accordingly — for
Original

Step. HQaacbe faliflKpb i.ö boo? öc depne en tocpnig toctenbc ooft / ja mccfl ; en toat toeten öie ban beröcc cn minDsccpnbc i Urb. ^ie tetmen en toeten fp fomtijbss niet / maac bc fafte toecb Ijaacgeopen-

English

Step. But salvation is also for the small and those who know little — yes, most of all; and what do they know of the further and the less? Urb. Those terms they sometimes do not know, but the matter was revealed to them
Original

baarc al.Sf lelus fegt Math. 11: 2f. ïïDaunceC be Heerefelve bC ^. Dry-eenicheyd

English

as Jesus says, Matth. 11:25. When the Lord Himself, the Holy Trinity,
Original

in öaar toonen / en fig fclbcn ann fjaau bcrtoonen / en boen ften comt : fp toeten in b'oeffening Eygen Goed öan fo cunöig cn confltg oubcc-tc-fcDif licn onbcc des

English

dwells in them and manifests Himself to them and makes them to see: they know in the practice of their own good how skillfully and artfully to subordinate it under the
Original

Heren Heerlijckhayd , bat ftet toonbetijcf.

English

Lord's Majesty — it is wonderful.
Original

Step. ^atgdobeiU/algJbe Here feiveeomtl

English

Step. That goes well, when the Lord Himself comes!
Original

U rb. 5ja tcoutuc ! €n öat/ feg i& / ijj bc rctJc bat 't onbec ottüS t'DansJ fo tocpnig gefcDiet: toaut beö tieren H.inwoningcbicaUctOcpligileScekinaöecftfigban

English

Urb. Yes indeed! And that, I say, is the reason that it happens so seldom among us today: for the Lord's indwelling, which all Holy Scripture has, has withdrawn itself from
Original

fijne plaat5egdigt/ cnop den dorpel des Huyfes gcficlt Ezech.io:4.0m0lf0 henenwegte vliegen, E/.cch. 10: ig, 19. Cn 11:22,25. «^OÖlijftban/ (bOO? g^OtCn Ctt

English

His place of glory, and has been set upon the threshold of the House, Ezech. 10:4, so as then to fly away from there, Ezech. 10:18, 19, and 11:22, 23. God remains then (for great and
Original

nlepnen ; be mcnfc^c Ijccft ooft fijn heyi te fodicn / maar al^ een minder eynde , en bat/ bon? bej$ %ccn infclnmenbe hoocheyd in fijnljcrte/ albaaccenbcdlagcc piaatfe bint ban Gods Heeriijckhevd:en?»c iiptbc nature beronbcr-fdjicMngc ban mcec cïi nnnöce c^mbc fpjupt bit taflcUjcft m Oaat-blpadijli onöccfclicpb tufTtlKn b£ toaragtige bctUgtcben of gelovigen öeonherbüicne Godt- fotckcrs;baar top

English

small alike); a man must also seek his salvation, but as a lower end, and that through the Lord's enkindling majesty in his heart, where it finds a lower place than God's Majesty; and from the nature of the distinction between higher and lower ends this manifest and plain distinction springs between the true believers or faithful and the unrepentant God-seekers; of which we
Original

«Sdn.h,n. f Q^, -^^ ^^ü'i^" /^''8 w-l!:^^^" i fat 13* om haar felfs wille; cn tik t. iS» D? SS^S'f 1 f Sahchey d foekcn om Godc volmaakt te verhcerlijcken UW maTf att

English

seek God for His own sake; and the others seek salvation in order to perfectly glorify God with all
Original

hau m C^ccrcn fjoogbJccïöicDcpö Dat om Gods wille. ^u\% iju amc mwfchm fms): m )jmmu ïjp alleen maar üan 0bmm of )>m\mom%MX

English

their soul in the Lord's high sovereignty — that for God's sake. Thus the fallen man is: in his heart he is alone but from objects or pleasures
Original

C ectcn ; nu m de veranderingc van voorwerpen onfer beKee3voo^^^^^^^

English

eating; now in the change of objects of our love for
Original

cnljJoutolnKt/maanndeverioc^

English

and continues, but in the loss of
Original

'.'LT[Jt''"l rCÖeprden fün : de Heere alleen 0^^;^^

English

the redeemed: the Lord alone
Original

V, T'^''^ ?f ^"^"^ ^''öwcte fün. cnöe öuss en beheert ö/e menff DTogZt

English

is to be known. And thus the man is governed, led
Original

van deduyfternis tofthgr.om metOCOpenÖCOOOCnben Heereen fiine weerd SiTJi

English

from darkness to light, so as to know with open eyes the Lord and His worth,
Original

teBennen/ enï;ebanDe|Eiaptöe5i^atfian.öro?Go5?, ai^Ta gToft^S^eï

English

and to know the grace of His majesty, given through God, as the great
Original

Heere Godc toeal.Ö Holcas fpjceCÖt Cap. 14: 2. maac van lig felvenöe toerlböefl?* loecken en wercken der Salicheyd, Item 't loon eu vergeldingen fpieöen / qualiich

English

Lord God, as Hosea speaks, Cap. 14:2, but as for themselves seeking and working out salvation from the world, likewise looking to reward and recompenses — wickedly
Original

;De Geiuckfai.cheyd ban eeu reöelöcfi fcDcpfel Daar in oc1eocn/ Da hy fig feive«

English

the blessedness of a rational creature consists in this: that he himself
Original

volmaakcehjck verlochent en vernietigt by den Heere , en lig fd ven ver Jterfde aZ

English

perfectly denies and annihilates himself before the Lord, and mortifies himself as
Original

met eentooo^ö: 3Dnt den Hemel ? ïft niet fonöerruie wS H^^^^^ etf Openb. 4: 8. iBercBt toel nagt nog dag rufte . öat itf Dan t éntóe ctt affi&^^^

English

with one word: but from Heaven? Is it not without ceasing — as in Rev. 4:8 — that they rest neither night nor day — that is, then, the end and the
Original

hl, i fi?^ ^^^^TUr". fe've.nog een Dmoi taeeblöft berfianti toerb alleen Hm öe Waarheyd oe|ucft-faliggemaacftt : maac mt isf öe toaarBepb/ daTde Heer" hivHS'hl^» ' öclucfialle.öbanï^emi.ö ;enbat alle fcrKpfcien minder als ydei!

English

once more a mind that remained understanding was made blessed only through the Truth; but now the truth is, that the Lord makes all blessed through Himself, and that all creatures are less than vanity!
Original

: e Hoocheyd öan aan te fcljoutDcn / en fig / e« alle fcrjcpfelen te becHc* len rpat bc Sdf.yeriochenmg i.ö) i.ööe toarcgduckfaiicheydbangem.Uerftanb ^let Diec Oapect öct nu onf bolcft / fp beelben fig in yet te fnllcn fijn / cn bat baiiel

English

to behold that Majesty, and — by self-denial — to count all creatures as nothing: that is the true blessedness in the understanding. See here what is lacking in our people today: they imagine they are something, and that all
Original

, Datjeven in eygcn-liefde , bat behagen in cygen wil , CtC ÏU etoïCfiePÖ

English

— that very self-love, that delight in one's own will, etc. — is everlasting
Original

ï?^ ewige leven ttf ; Daac't Hey 1 ban De cebe i& te ecSen S

English

life; whereas holiness of the first order is to be honored
Original

fi'?..^rS'^Pf ^^'"f mmderdan ydelheyd tefön/enfünganfCfieleven te ver-

English

and one's own creaturely life is to be
Original

XI. g öce ben fig ban be ^al(c(jepb nv ecne eygen-hoocbeyd , grootheyd ctf . baac m hjaarlijcH met anbersJ i^ alsi eenc geDele vernietiginge ban al toat floog en S '^Xn ""ï"^'^-^' ^ H°-heyd . fulj ftt gefigte lebeiSbeS

English

XI. But they make falsehood into a self-exaltation, a greatness, etc.; whereas in truth there is nothing else but a complete annihilation of all that is lofty and great, so that in His sight the life
Original

toerbOpenb.4: 10. Sy wierpen hare croonen etc. jvvmwu» Steph. 3^0gtDan.Ö noemt m 't ^. J©00?D des menfchen Hecriiickheyd , m Dat

English

became — Rev. 4:10: They cast their crowns, etc. — Steph. Yet God calls in His holy Word the glory of man, so that
Original

^ van Z I O N. III. i'Sam. 53

English

of Zion. III. [page 53]
Original

fp ais Coningen Heerfchen fUlUlV TriuinphaiueOverwiiwrsflrtknfÖtt / bOO^tgt

English

they reign as Kings, truly as Triumphant Overcomers, before
Original

I U rb. 'iC IjBi fO / Broeder , maOC aiU'jS öaac ftl OeleQCH / bat den menfche Nier ,

English

Urb. That is so, Brother; but all the more, therein lies the point — that man here,
Original

en Godt Ai 10 : öü tc Dcfeffcti/ toe te ftemmen / ö;p toiHip te oeffencn / 10 öic on-

English

and God thus — to know, to consent to, to practice willingly — is that un-
Original

uyirprekelijckc en hccnijcke vreugde. Die ÖOOJ fllie epflCn.ÖOt'ö - eil U|eUööC-|Oe>

English

speakable and glorious joy, which, through all self-love and delight-seeking,
Original

hing te ücriocljeiien / betomen toecö / en öaac in üeiiaat. 3©at buncht u Dat 't Keediijck ichepici cen0 De Waarheyd btnöt / en Daac in viift / 10 Dat niet een on?

English

was lost, but is now attained, and rests therein. What do you think — when a royal creature once finds the Truth and rests in it, is that not an un-
Original

l)eö?l)peU)Ca öcnocöen^ Hecriijck töecDenfp Dan m'l Heren heerlijckheyd , ^e*

English

speakable blessedness? They become glorious then in the Lord's glory,
Original

lücil een tmim onDcioaan( Die ai0 foDanto nietsi en i.ö )füne l^eeritjchöcpD öaac in (telt / Dat l)p Dp fo een Coning een onDerDaan / Dat i0 N lei i$ : Dat 10 Die HeerJijck-

English

even as a true subject (who as such is nothing) places his lordship in this — that he, as subject to such a King, that is, is nothing: that is the glory
Original

heyd , Die De ^eete van (jjiie Heerlijckbeyd neemc , en op fijn kinderen legt , ttiaac

English

which the Lord takes of His own glory and lays upon His children,
Original

Die Nedrig fijn jac.irp. 4:6> lo. i Pet.^if.^iein ware oocmoedicheyden armoede des Gccfts ^aanMath. 3. 5^ie Niet en fijn. i. Cor. i: 28. Van fijn Heer-

English

who are humble — Jac. 4:6, 10; 1 Pet. 5:5 — in true humility and poverty of spirit — see Matth. 5:3 — who are Nothing — 1 Cor. 1:28 — of His glory
Original

Jijckheyd neemr,'fcg iU) Datmoet opfo niet öcrflaan al0 of ïjp fjaac een Deel Daac

English

He takes — say I — that must not be so understood as though He gives them a portion
Original

ban ineDC-DcClDe / maatalfO dac (y door fijne Heerlijckbeyd heeriijck fijn i Dat i0/ eDen Daac in Dctiaat Ijave Hcerhjckheyd cn igoOC ijCpD / Dat ly Niets en de Heere

English

thereof in the sense of sharing it, but rather so that they are glorious through His glory; that is, precisely in this their glory and greatness rests — that they are Nothing and the Lord
Original

alleen verheven 10. Coningen fi)n fp/gelijcü fp ^Ut Óp aacDen al gcmaafit toecDen Apoc. 1:6. om Dat fp hccriciicn over haar leiven , om aile fjave üebjegingen/ Degeet^» lijcJilJeDen/ toiilc gcncgcntljepD tot DoocOepö/ en om pct0 tc fun / t onDcc-te-Djcn;»

English

alone is exalted. They are Kings, just as they were already made such on earth — Apoc. 1:6 — because they reign over their own lives, over all their movements, desires, will, inclination toward vanity, and over the desire to be something, to subject it
Original

oen Örcr/ en-te - tjOUDen IjieC namaal0 / en te onderwerpen aan Chril^ns en Gode ,

English

to the Lord, and to keep it hereafter, and to submit it to Christ and to God,
Original

toaac om er cocft in D'aaugetogene plaatfe uptD^ucfteljjcH bp geDaan toccD / Dat De l^ere 31ef«.ö «10 maalit tot Coningen en JB^iefier0 Gode ende fijnen Vaders fo Dan Coningen nuac voor Godt, en Daaconroofi Prieiters , omonf-felDen, cnaitDac top al0 Coningen IjcbDcn/ enUecmoaenGodeoptc offeren. enDe Triumpiiante overwinnaars iDkiDen fp flcfegt/om Dat fp Doo^ De0 Ï5ercn(i3ecfl ecn0 bcrloft Dan Dat tocrDoemclüchc Eygcn, en fig feif ibecken , Doo?t0 Doc? DetTelf0 cragt fiaanDcgc» blebenfjjn tccjen den Sathan (Die in diecewige Waarheyd niet en iöftaanDe ges» bïeben; en tegen alle fijne bontien / toaacDoojöP/OeöbcnDe fig (elven ge logt , Daac toe ooti Den eecftcn menfcDc gebjagt tiecft / Dehttoeöen 3iDambecfogtï)eeft/ en noggeDuiicio tcagt te bedochen alle Die Doo? Den fclbengekogt, Dewaarheydop

English

which is why it is also expressly added in that cited passage that the Lord Jesus makes us Kings and Priests unto God and His Father — so then, Kings before God, and thereupon also Priests, in order to deny ourselves, and so that as Kings we have dominion and are able to offer ourselves up to God. And Triumphant Overcomers they are called because they have once been freed by the Lord's Spirit from that damnable Self, and keep themselves through the same Spirit's power standing against Satan — who himself did not stand in that eternal Truth — and against all his snares, by which, having deceived himself, he has also brought the first man to do the same, having deceived Adam, and still continually strives to deceive all those who, through the same, have newly learned the Truth and
Original

nieuws geleert , enD00?Die Vrygemaacktfnn. ]oh. 8: ^2. item Om Dat f)J tri iim-

English

through it have been set free — Joh. 8:32 — likewise because they tri-
Original

phercn obec ailc fönc injlrumcntcn / al0 de Werid met al Dat Daac m iö / ooh haar vieefch en alle bacc begeeclijclibeDen / toelchc alle niet anDec0 alö eygen te foecken leren ; om Dat fp Dan 't (jooft Daar boben npt (teben / cn epnDclycö Daac bp flaanDe

English

umph over all his instruments — as the world with all that is in it, also their flesh and all their desires — which all teach nothing else but seeking self; because they rise above it, their head, and stand there at last remaining
Original

blyb^n / Dat fp niers voor haar foeÖen maac alles voor den allel-vveerdigen Here , of rgeliift t toOOjD fpjeecbtjniet fig.maar Chrilto en Gode fij n en leven , 2. Cor. c: i r.

English

fast — that they seek nothing for themselves but all for the all-worthy Lord; or as the Word says: not for themselves, but to be and to live for Christ and for God — 2 Cor. 5:15.
Original

Rom. 6; II, i^. 7: 4. 12: i.jaooftftervenRom. 14: 8. om ctoiglücl» enfeel en fuyver voor den Hcft-e tc fön. é^tet mijne 232oeDccen Dit mifgebat fijnDc 't geen Den

English

Rom. 6:11, 14; 7:4; 12:1 — indeed to die — Rom. 14:8 — in order to be eternally and wholly and purely for the Lord. See, my Brothers, this being what is missing, it is what
Original

0?onD Der fahe/ c!i Die eehjige onveranderlijcke waarheyd is,en De fnlicljcpö cen0 begrepen fünDc al0 cene eygeti Hoocheyd, etf.fo en ift niet b^eemD Dat Dé lieDen lefen^

English

is the ground of the matter, and which is the sole immutable truth; and salvation, once conceived of as a self-exaltation, etc., it is no wonder that people read
Original

De en flOO^cnDc/ men moet fijnfalicheydloeken , men moet loon uyt genade ver-

English

and hear: one must seek one's salvation, one must expect reward out of grace,
Original

wagten en Diergel. plotfeiijcU Den toom lofTen aan (jaaceygen-iiefde, en niet Den Heere maat fig leiven foecüen : fig inbeelöenDe Dat den Here foekcn , niet anDcrö

English

and the like — and suddenly let loose the reins to their self-love, and seek not the Lord but themselves; imagining that seeking the Lord is nothing other
Original

cn 10 / al0 aan Hem te geloven , op Hem te hopen , Hem te bidden ( in toelCfeen fp

English

than to believe in Him, to hope in Him, to pray to Him — in which they
Original

te ccgte bebattcn Godt foecken te beflaan) enkelom Eveen-gopd, boojDcel/ en ^oocücpö: ban toclcben alle fp bjp toaren/ batteDen fp De fabc gclüö top öie nu com

English

in truth seek to obtain God for themselves — purely for their own good, advantage, and exaltation: from which they were all free, having handled the matter as we who now come
Original

54 BESCHOUWINGn

English

54 BESCHOUWING
Original

^^"^^!* Waarheyd fcnjs tc ficn ; bctb^cpDct \jmm/tn bc fêcc« Dct füne cicpnen leert.

English

the Truth to see; spread more widely, and the Lord teaches His own.
Original

Ahik. ii^ijn i^ccr / utoc rcbencn flercftcn mp fecc iu t geen ich tioo? <0oöö nena* cc ücüattct , imm nopD fo ïjcü connen iiptö^uclien.

English

Ahik. My Lord, your arguments strengthen me greatly in what I have always maintained before God, yet never been able to express so well.
Original

^tiH r'^; ^00? !mp 'li Lieöen acccn / Dat ich öe falie fo niet en Ijcbbc beujcpen. |Bp ounciit De H. Sthrihnre fp?cccist fo cUiar en IcUenölo onfGoed , tai Dc l^eere -icfiiö voor ons UI öe toctlD occoincnlö/ Dat top <0oöt in C(j2i|lo moeten aan

English

Steph. It grieves me, my dear, that I have not so understood the matter. It seems to me the Holy Scripture speaks so clearly and so vividly of our Good — that the Lord Jesus came into the world for us — that we must worship God in Christ
Original

ujcïben als j-oedertiercn ctc. Daa'c boo? utoetcn top Godt danck.eir,'D'dt lö ceiü o\)er* fijoote toelDaaö aan om üeinefcn, i 'rb. mei 25?oeöcc 10 i)ct niet et-n groot Goed , Dat ©otit Ucrljccrlijcfit toetDc *

English

as Father, etc. — for which we must give God thanks — that is indeed an exceedingly great benefit to us. Urb. But Brother, is it not a great Good that God is glorified?
Original

mifi^'' ^^^^"^^ "''J" g'^i^'^^i^aiichcyd niet :toam Dat foi;ö connen aefcDieöen in ittijne itajtipfaiicDcpb.

English

Steph. That I do not deny in my salvation; for that can indeed take place in my blessed state.
Original

Urb. 5t)at lö Ujaac: maar Uf^eb nognletuwt: Datu verftaan.rewiüen, te betragrcn , na De mate üan Sijnc tocetDlfljcpD / Dat tö / fonDcc mate ; lö Dat niet / een ono<.'daickeli)ck Goed vocetnrecdiijck ichcpfd? cn Dat eniö nttt anöcrjtJ/ aljJ 110 le.öcn enaUcfeiiepfelenücriicfen/ rOJ^lÜfbecndcfjcmDcDupmen; ocmeclit

English

Urb. That is true; but I wish you still to understand, to will, to consider — according to the measure of His worthiness, that is, without measure — is that not an unspeakable Good for a royal creature? And that is nothing other than to live and to count all creatures as nothing, reckoning him as the Highest; consider
Original

oaacaiifoitipt oenc/öenecompacatieofoelijcüljcpD/(p2Dpo2tie)cn i.ö tuffcljcn Sijiiecnp'onle Weerdicht yd. S& Dan De aedciijckheyd oentciiraligmcen faalt na waaroc vd te oordelen en tc bciragtcn/ fo tjS Dit al Dat vöoeD Dat 't iDoo?D Doo:^

English

what further follows from this: the comparison, or likeness (proportion) that exists between His and our worthiness. If then righteousness fails to judge truly and to consider rightly, then this is all the Good that the Word
Original

ICeitenüClOOft/Dattopiiiecoiil-lelvcnmaatdeii Heere ievei). Dat 10 tQOeD/ Brct-

English

everywhere promises — that we live not for ourselves but for the Lord. That is good, Broth-
Original

dcr , Dat top in Chriito Itebbcn /Daat tor ■ p on0 met «0obt Dirioent / om

English

er, that we have in Christ — Who reconciles us with God — in order
Original

onstotGodttebrengeni.Pet. 3: 18. Omou.. ■ ...iHcverli^rtn, AA.2Ó: ig". Hph. 1: 17. 18. I. Tbef. ^: cnöeonsGüdtie openbjren en tCloncn/ i: 18. Maib.

English

to bring us to God — 1 Pet. 3:18 — to enlighten us — Acts 26:18; Eph. 1:17, 18; 1 Thes. 5 — and to reveal and show God to us — Joh. 1:18; Matth.
Original

11:27- t« to.toelfliefuneoncpntiiaeWeerdicheydfp; mDatiöDanDc Waaiheyd

English

11:27 — to know His incomparable Worthiness; and that then is the Truth
Original

HJetenen ver (taan Joh. 8: :?2. OOiiOp Dat t?pon0 D00?funï^. «Öccliui die Waarheyd

English

to know and to understand — Joh. 8:32 — also so that His Holy Spirit may lead us into that Truth
Original

loudeleyden Joh. 16: 13. Ortl met vooronl-felven te lijn cil te IcDeiU z.Cor.

English

— Joh. 16:13 — in order not to live for ourselves but to be and to live — 2 Cor.
Original

Cn Dat 10 Gods poedheyd Ml €l)2i|lO / Dat on<; fOnu rOcpen van ons tot Kern ,

English

And that is God's goodness in Christ, that He would call us from ourselves to Him,
Original

«nDcna oufe matc)[jcrl)2engen tot Den^taatban ^ic luyvcr voor den Hccre toa0,

English

and bring us to the state of Zion as it was pure before the Lord,
Original

Stcph. J^ag een tooo2D/ mijn Heer; ttiflartejimccteiiDcl^crcimmctödatickcn Doo? t GocDe Dat ï}p on0 Doet itcfjamelijcli en oceftclijcb / fo toil W immers Dat top 't fuiien aanmircttcn al0 oni Goed.

English

Steph. May I say a word, my friend; we must also thank the Lord for every good that He does us bodily and spiritually, for He indeed wills that we should receive it as our Good.
Original

Urb. (Ce paffe roert On Dat Broeder, toantfofllilcntonOOftdegdcpenrheyd

English

Urb. That passing remark is fitting, Brother, for so shall we still better understand the depth
Original

van 'i gebed berftaan ,• item Hoeberre onf bolcli afotoanlt ban t bitragtcn Der toa»

English

of prayer; and likewise, how far our people have fallen away from the practice of the true
Original

ree verlocheninge in Defcn. ïDl0 'ti0 00& Goed voor ons , toant IJCt vervult die begeerte Die De^eercfelbe tot onf üeOouD na lifliaain cn fie(c/in on0aclf9t ljecft:eDoo/ w. Broeder , mct o?oot onDerfcljcpD Bidt Dier om /en dancki hier boo? Deonljcc* öojen iöeejïlofe / en Den Ijcrbojen; toant D'eencbiDtOctcnDaiTOt Dat ftp'toetre* oen Ijceft/ cnfftclijffi Dat voor figftcbbenDe/oeboelenöe Daar füngenocoemn/ en Daar in ruflenDc} D'anöcr Bidt ftet cn danckt Dat fjp't gecreaen ïjceft voor den JHeere; geen Dincli (Ijoc mct fpn in3efcl)apenaacDacco?Deren'Dc;foel}enDc/al0 voor dien.Dien lip/ met Die fijnen aarD/cpgcn 10 : D'ecnfictboo?namdiKh op De faak

English

self-denial in this. This is also Good for us, for it fulfills the desire that the Lord Himself has carried toward us for good of body and soul, which He has written in us: and therefore, dear Brother, with great distinction pray here for it and give thanks for it — the unregenerate careless one and the regenerate one; for the one prays and gives thanks that he has received it, and likewise having that before himself, feeling his enjoyment in it, and resting therein; the other prays and gives thanks that he has received it before the Lord; seeking nothing (however agreeable to his own nature) as he would for that one to whom, with that his nature, it is proper: the one looks chiefly at the thing
Original

feivejD'anDcrop God$ wille en toerfi ontrent Die faali/fiilr Ijp ooli in Uet tegenftrijdi^e bergenoeot tan fijn/ fiet job. i: 21. D'cenc gcboelt 't goede en Danc6t <0oDt Daar oberj D'anDfteriimtooort geboelebanDat<0oeDöptot l3cnni<Tcban

English

itself; the other on God's will and work regarding that matter, in which he can also be content in the contrary, see Job 1:21. The one feels the good and thanks God for it; the other further turns the feeling of that Good to the knowledge of
Original

Gods Goedheyd fel ve Ctt lOOft Öcm Om fijnf-felf0 toille om da: Hy fo Goed is , €n

English

God's goodness itself, and praises Him for His own sake, because He is so Good; and
Original

Z ï O N. III. t'SAM.

English

ZION. III. Together.
Original

(ln't(lUfltÖÊtd§alWlCpt>)bCCncl)iÖt<©Otltom yettefijn,ll'antlCCom niette fijn,

English

and in the utmost, wholly longs after God to be something, and yet also to be nothing,
Original

en fiij (cibcn u Ucrlicfcn. €o^t om ; öcfc o?utofame onflittfltc onrcjJ toolï Daar top nu t)anfp2dicn/ cn le baat uieitnocicfltn/iïatfpiiaie la ichcydrocckcn,maac öaar in Dat fp uic focclien üujntn De gehele vtrfakinge haari-lcUs , cn Daarom maar

English

and to lose himself. So then: this crude, unrefined, impure people of whom we now speak, and what is harmful in them — it is not that they seek self-denial as such, but that in it they seek not the complete forsaking of themselves, and therefore only
Original

DcUonDcn toClDcn lig Itlven en niet den Ht ere tC fOCCftCH.

English

are found willing to seek themselves and not the Lord.
Original

Steph. aöi» bolDoct mp / w. Broeder. <Dc%ccc8eUel)ci mpcnDupfctiDen met

English

Steph. This satisfies me, dear Brother. The Lord sent me home rightly with
Original

mp rCÖt DOO? tC HUl ! IJS lji;t mOOClÜClt / Dat die Waarhey d , DiC fO tocfcntlnCÜ 10 / fo faUflmahcnD /fO pcrfedti)v of volmakende voor'credelijck verltand , fO bcrDurQCtt

English

me to go straight home! Is it not wonderful, that this Truth, which is so essential, so salutary, so perfectly completing for the believing understanding, so enduring,
Original

Icöt / cn foo oiH'vrompciö ban eygen liefde , in 't rccDlücft jcljepfd / Dat pDer Die totcjupmt / cn uDcr t Hooft fia l

English

and so uncorrupted by self-love, is created in the right order, so that everyone who comes to it is struck down and bows the head!
Original

Urb. ^at iss DunrammocninDjHChln 'tmenfcBcIC»cftoc0agtocgcDcn/ aljJ b'cctflc toouö' uis Godi fun/ öat i.ö ailcö om dg leüs wille fyn/ cn bcoercn ; cn Daar

English

Urb. That is the deepest mystery to be considered in human life, as the first word out of God's mouth, that is, that all things are for His sake and are moved by it; and thereby
Original

DOO? bcrlOO^ 'i 1 .iiït , cn t gdiOtC ban 'fl^CCCn Alleen-allel-weerdigheyd.cn DUJJ DÏC

English

was lost the I, and the knowledge of the Lord's sole and all-worthiness; and thus this
Original

Beuwij^e inocfcijapsnc Waariuyd, toaat banbobcn. p. 4i\

English

demonstrable innate Truth, of which above, p. 41.
Original

Ahik. USaar / vrinden , top bcrballcn ban onfpJOpOOd/ nopcnDe 'cverderff onfer

English

Ahik. Where, friends, we fall from our proposal, concerning the corruption of our
Original

ceuwe ; cn bcoinucn ban de i .ke tc fpiclu'u baar m f"p berDo?bin fijn.

English

age; and begin to play in those things in which they are lost.
Original

Urb. 23uuen onf ooomcrli/ 1 10 toaat / mijn %crj niet fonD.r rcïjccnnooö / nogtljanjai : om Dat 't bcröa'f in Dcfcn fo o?ooi \^ 1 Daimcn niet alUcn i gebruyck, aiiaar deiake idve bïina bcrio;cn liccft.

English

Urb. Besides our purpose, it is true, my friend, not without need of account, nevertheless: because the corruption in this is so great that one has not only lost the practice, but has almost lost the thing itself.
Original

Sceph. ^onDcc bpna/ fat telt bafl cn Dagt : ï^oc mijn Heer, mccntöpDatDe licDcn fuiclic gcDagtcn maüen van de veriociiemng ? fpbcrftaan Daar Dooj enige

English

Steph. Without almost, I count firmly and think: How so, my friend — do you think that the people make such thoughts about self-denial? They understand by it some
Original

biccfcijüjcfic begeerte tegen te ftaan of fopct i maar toat fjet fp / fig ieive te verlüchcuen cn toctcn fp in 't minftcn niet.

English

fleshly desire to resist or suppress; but what it is, to deny and forsake oneself, they do not know in the least.
Original

Urb. rf^pjceClUfO bout niet/ Höan/ Daar fijnDcr die de Hcre daar ontrent on-

English

Urb. That is entirely not done, then; yet there are those whom the Lord teaches about it,
Original

clervvijitj CU anö?c Dte op'tljojen ban Die faali DaaDlijcö 't Hooft opficficncn te

English

and others who, on hearing of that matter, visibly seem to lift up their heads
Original

fienncn gcben / Dat De ^tXi (ukke gronden in baar hegim te leggen. Ci) ! Dat Ifra-

English

to acknowledge that the Lord begins to lay such foundations in them. Oh, that Isra-
Original

cls heyi cenö uyt Zion rjuamc ! en Den ï^ere fig Der arme bcrb'oiïerDc öntfarmDc / na De g?ootljepö ban fijn -©oeDbepöin €f)^i(ïo ! ?Citboo0 DeJ^.S^cercDerrefo?^

English

el's salvation would come out of Zion! and that the Lord would have compassion on the poor scattered ones, according to the greatness of His goodness in Christ! This is for the Lord of the Refor-
Original

matiet.Ö Daar b^agenDC in "t b00?-!)00ft. Mijm SaliduyU isdat ickmy felve niet eygen en ben. al0 tfljne H. Wijiheyd nubcljaagt/falfijnc vrye BefchickingeDcn^ÖC* lijöeren Sig cn fijne Weerdichcyd DOCtt ficn/ CU fO Den fin ban fulfÖ een Belijdenis in

English

mation, bearing in the preface: My salvation is that I am not my own. When His Holy Wisdom now pleases, His free Dispensation shall cause the suffering to see Him and His worthiness, and so give the meaning of such a Confession in
Original

'c herte gcben. Jïöaar toat t gemeen ban ongi bolfi aangaat-JDar 10 toaarlijfi foDanig/ gclijcit öp fcQt j De Icere Der Waai iieyd in delen cn hennen fp niet / cn mabcn ganfcf) anD^e bebattmgen Daar ban. Doa Dat i^ ban een anbcr plaat?, altbood ( 't geen fjicr beBoojt) top bcbinDcn/ en De fonfcicnticn Der mcnfcïjin fullcn ïjaar obertugen/pDer

English

the heart. But as for what concerns the common people among us — that is truly such as he says: the doctrine of Truth in this they do not know or receive, and make altogether different arguments about it. But that is from another place; always (what belongs here) we find, and the consciences of men shall convict them — every one
Original

loopt na fijn gewin.elck iiyt fijn eynde >men toCCt ban gcCU Eygen-veflocheiiingjCn

English

runs after his gain; each from his own end; one knows of no self-denial, and
Original

rautoliijc een mcnffli Die cenjiDencbt/ DatljetanDer^bebooit» ^iet Daar fiet De H^cere <0oDt t ganfcljc lanD bpna leggen in een berDnemelijcfec eygen-üefde , alö of pöer eencn Godc toare loi weicken alle Dingen fijn moeite/ cnDeal0oföc^^cre «©oDt ( met eerbicDicbepD : Tjarcn hncgt toare / om Ijaar alle <0oeD na itcliaam en ftclctebcrffliafFen/ beüouöcnjeffp toeten / bcfecnnen/ cnfomtijD$ieen$iin gcDagte crijgen en fegg^n Dat Gods cere van aiies t hoogite'eynde is : Dogful]c in ocffeninge tc b?engen / alö top bo?cn fepDen / Daar cn tocrD nietjs ban.

English

rarely a person who thinks it ought to be otherwise. See here how the Lord God lays the whole land almost in a contemptible self-love, as if every one were a god to whom all things owed their effort, and the Lord God (with reverence) were their servant, to supply them all Good for body and soul, to keep them well, to be known and acknowledged; and sometimes one gets a thought and says that God's honor is of all things the highest end: but to bring such into practice, as we said above, nothing comes of it.
Original

Ah. 'iC H toaarlijcft fo: Dog mceft erbarmt mp deriaattte foone Daar top ban fcpöen : lang icb oocb in Die lianD gcftaan/pbercnD om mijn Ijcrte ban De figt^ bare Dingen af te trecben/ cnnaDeni^emclquanfup^teftaansenD'icbentoiflc

English

Ah. It is truly so: but it most grieves me — the last sort that we spoke of: long have I also stood in that condition, straining to draw my heart away from visible things, and to begin to stand toward Heaven — and what the invisible
Original

mt tctljt U5at batOnfi^tbarcöen Hemel toajfrtot öat ïjtt öcn ^ecrc BcKcft htcft fi? feiven eii |i)nc Wceidicheyd ciiiafm^ aaii mp « opa^accH /InDc miin hcS

English

truly was, and what Heaven was — until it pleased the Lord to reveal Himself and His worthiness once to me, and in my heart
Original

to. Dat ïjet öen nmm ten Hemel iepötnöêljcm öott caanal öoo? öen toen ban ftï ^> K<^^"'Oeb?uiöcnoc Daaï toe fiiirlie tcmien öic unbcrriandijcb

English

to desire that He would lead the man to Heaven, that He does through the means of His own useful means appointed for that purpose, such means as are spiritually
Original

i>n/ ai5!lijn cyj;en leven hater , dwaas werden, Ctl ncdrig lijn cn Öanteroenien h,^rhr^r''''y'^"^^'^'^^'-'^^f^'''"^- 00^» letten op Je/us leven, tomft/hl t I li - ^'1^^^/- ^^'^'^^ ai^ Ca^£CnÖdeverlochenin^evanalieéysc ^^^^^^

English

fitting: as to be his own life's hater, to become foolish, and to be humble and walk humbly; and also to pay attention to Jesus's life, coming, and all — as a complete self-denial of all self,
Original

' ^^rtf.?t' TufZ^'' '.ï' J'^*^^ ♦ Ucouinenöi öooï Dat iciö/gcnaLil

English

coming through that which, having received grace,
Original

llöl a |Un / Out Ui- Hec re na üjn aard tc kennen en te beminnen, mun llepl 10/ toddl lan UI fIG btm/ Ö,U lllahes £n my felvc veriieleOtll Hem tc vindc.1 fmuhni^ts *tp 10 ; mets voor my alles voor Hem fO«he iniCtmy lelveicUcmaacden Here

English

to know and love the Lord according to His nature — my salvation is, that I lost myself in Him, that I made everything and myself lost to find Him; nothing is mine, all is for Him; seeking nothing with myself but to make the Lord
Original

Stq^h 55at ^crc ons* fjicr Icpöct öoo? Den weg van ^•crIochcning , Dat cn t<s Dö mifc UtDcn öctn Dciwij.ö uw.o UoojocUenjS ( monl^crcn ) toant fp Uecfïaan Dat lyöcnnioS^^^ ^^^^ ei'"iJ"trctocatoteailicf*Dcatpnöc/ Oaactoptoatbooi Urb Oa-Djjf}ci't)e inifüatting ! öaac onsf veriochening rfo bcrflaan; Den baren-

English

Steph. That the Lord leads us here through the way of self-denial — that is the miserable condition of those (monsters), since they understand that suffering leads to dying to all self-ends — there we were for. Urb. That miserable misunderstanding! that they understand our self-denial thus; the mere
Original

Hcnrulisi/ Uiant De gratie \0 Dl' glorie onvolmaackt ; cn in C|)?l(}o t£ fijn/ is^I»

English

glorious, because grace is the imperfect glory; and to be in Christ is
Original

chniio gelet le hjn inden Hemel , Eph. 2: 6. aJjj iHcf na D^cbct. iKaamulana ?^J^^} ' '^'^^^ "^ö tc bdc oberio. 5Pii.ö ficlibcn UipailloeficnljoconCcc onf bolf h birfupau toert ö tc r jlc Oaab ban ccn.6 Cl):if len^ idt. vei ioche. ine , D002 UJdcbcnljpiijneygen nieten foccht; laatonöboojtoaantotDanöjc.

English

to be seated in Christ in Heaven, Eph. 2:6. As more about prayers, Romans, etc., still to be reviewed. But we have now seen how this generation becomes the first act of a Christian's self-denial, through which he sought not his own; let us go forward then to the other.
Original

Abik. JilQönï^ccc nip Dunclit top fün Daar Gö ircoteipooi/ HcbücnDeöcaonncn ban fcygen- vciiaak : toant Daac bignu oolionfen Aliccnec 3cfu0. jiJa Dat Den t^ccci; üdiefDe mp Dc oogen nieejc te openen om Hem en lijns Woords fin meer te bennen / Deb ich aangemcrcht DaiöclöeHaüeDep.'cDiftitien/ cn Woord en onfefl ^ctlanDtf Scfutiv ntvgcnö anDci0 aljs tot verK-chcnino Dcncn-icpDc; roelijfH ooft hjn leven niCt anDeriS toa0 m een geDutig voorbeeld van de lel ve fh ai fijn OJOOJÖert

English

Ahik. My friend, it seems to me we are almost there — having the beginnings of self-gratification: for there begins also our only Jesus. Now that the Lord opened my eyes more to know Him and the meaning of His Word, I have observed that the same Scriptures, and Word and our Savior Jesus, pointed nowhere else than to self-denial; just as also His life was nothing other than a continual example of the same; as also His words
Original

cnDaöen:; t)p oofi Oefgeiijj:/ bciibgtom füner leerlingen fiujtcncnüenecrtcnte fcirS" -J^ ^£i^'^e"l<f » tot De feif- veriakinge flerigtct \]tifi ■ Etccnöe baar berfa^ ^n 0 I. ^eDc / Alle Hygen voordeel , ( öa«ir top nu ban gcfpjoüen (lebben )

English

and deeds: He also likewise, pressing His disciples' hearts and teaching, directed toward self-denial; declaring there self-denial to be: 1. All self-advantage, (of which we have now spoken),
Original

%Vi De 2.AllclcJf.rcgeringe: 3in De 3- 2fi(Ieeygen-wil!p. ^nDe4. ?iUe Genoegen

English

In the 2. All self-governance: In the 3. All self-will. And in the 4. All satisfaction
Original

in ons of enige fchepielen, maac een aftionaeu ban D ?tlaenoegfaamf;cpD. «inDc Ste p. %\v mogeiijtb ! toat binDt gp niet al Dat if & hopD cn ijcb aaitgcmercftt *

English

in us or in any creatures, but a turning away from self-sufficiency. And Steph. Is it possible! What do you not find, which I had hoped and observed!
Original

jÖOCalle gjcfUlBS woorden, al fi)n daden en voorbeelden , af fun Beden die Hy ons

English

For all of Jesus's words, all His deeds and examples, all His prayers that He teaches us
Original

leert tot bertabing^ boo^ mp/ icft en tan tegen uto betobö niet / maar Dat fa

English

toward self-surrender — for me, I cannot argue against your proof, but that so
Original

bercc ban 't gemei ne beg?ip : fo maathtc gp ( feggen fp ; ^ïcfum toeer een 3©etp?eöibcr/ Die nogtbanö gecomeit tiK om onsi Den i^emcl te becDienen/cn on0 Dat tc berconöigcn; en fo fniUn top ( alö top 't \m niet te gjoffen maben/ gebjeben gaan

English

above the common understanding: so they make Him (they say) Jesus again a preacher of the law, who nevertheless came to serve us Heaven and to proclaim it to us; and so we shall (if we do not wish to exaggerate life) continue to go
Original

mee ) om met gercatbcerDigt ban mouD ten tremel baren; dat ijj in al fïcfufiieere en gebeiien , en anDcr.ö niet.

English

along) in order, with a mouth-justified righteousness, to ascend to Heaven; that is, all illusion and prayers, and nothing else.
Original

Ahik. ^0 i«f t gemeen beö?ip 006 becw ban De ocr«fojm.a2?aacljcpDjbJeit6c

English

Ahik. So also is the common understanding far from the truth of the Reformation —
Original

van Z I O N. III. i'Sam. 57

English

of Zion. III. 1 Sam. 57
Original

ijCCt/bat top vergevinge der Sonden , m 'c regz ten Evvigen leven Ö002 «Tcfutf bol'

English

has, that we have forgiveness of sins, and the right to eternal life through Jesus fully
Original

b ocucnmo Dan cpocn-gcreomyepD al0 in t»C5.beöcoï S S^^^^nföa^

English

performing, so as to pursue one's own righteousness as if in the way of faith,

Translator note: Source text is heavily OCR-degraded; translation is a best-effort reconstruction from context.
Original

ül OfihZÏr/fnf'" "'^^ lelvcn :e fterven , dl Godc te leven

English

to die to oneself, and to live to God
Original

Oat ooft gcm. voldoemng , verdienite , vergevinge , regt ren leven . flllc baar tnc ftiii ^Jöut top Dat leven fdUCbTO^

English

That also the common satisfaction, merit, forgiveness, right and life — all of these one uses to obstruct that life which we
Original

al m crin-en, voorbeelden , cn beden, ombeverfaking tc Sh02fcm^^^^

English

all in reminders, examples, and prayers, in order to show forth the exercise

Translator note: Source text is heavily OCR-degraded at the end of the line; translation is a best-effort reconstruction.
Original

tm lUCtoCn Wet-gever tCfün/ toaiU ban mocfl^p 'cfegtten?even &c yuk

English

to be a second law-giver, for from necessity one had to speak life to the soul
Original

^^mmtio te fön / baar J^p 't oulnu comi aanbicb n om ^^^^^ maat om on^ bc ottcocntncpö ban bat verdiende 1 even te Icccn / onö bat aan tc rai

English

to be a Reformation, where He comes anew to offer it — but to teach us the urgency of that merited life, and to commend it to us

Translator note: Source text is heavily OCR-degraded; translation is a best-effort reconstruction from recoverable terms.
Original

THXHc'T^^^^''' cnbOOJ den Geelt des SieS

English

and through the Spirit of Life

Translator note: Source text is heavily OCR-degraded in the first portion; only the phrase 'door den Geest des Levens' is recoverable.
Original

nif^'JSM'"/ "'^ ^^iï^" öccIccrcccnanbcr^ofanbcröbcarchcpX^^^^

English

Translator note: Source text is too heavily OCR-degraded to reconstruct a coherent reading; no legible Dutch words can be identified with confidence.
Original

' ^" öP binbt obcc al bc veriochening in / C l t.\inöjc O lö r on J bo(th toeten aïfctf ccn anoden fin op tc Diotcn.

English

and he binds throughout all the self-denial, in order to move us to know as it were another mind.
Original

frhV/h;»?^ '7 ïtf'lül* ^il"^ öclcfcn fön boD? ben Geeft boo2 toelcfte fp bc*

English

to be read through the Spirit, by whom they

Translator note: Source text is heavily OCR-degraded at the start; the recoverable portion renders 'gelezen zijn door den Geest, voor welke zij'.
Original

H Wccten en w.lle 111 ncbJIOC vcrlochenine van alle evetn-wille /"S fnulrl, mi )i m BtWetoDc JBilloiiS met onte on# ptrct menftlje '^In n™ g^^^ "1"??

English

Knowing and willing in new self-denial of all self-will, and to be in conscious accord with our impure humanity,

Translator note: Source text is partially OCR-degraded; translation draws on the recoverable Dutch terms 'Weten en wil,' 'verloochening van alle eigen-wil,' and 'bewuste Wil met onze onpure mensen.'
Original

Baat maat mftinccpacnctococn/ cnbolot fijn Booft. P»" w.;. 03ob£ ciiojmc foiiDtn bic m t lantt ncftfiicSen / ft nfet

English

there but following instinct, and following his Head. God's enormous sins that are committed in the land, and not

Translator note: Source text is heavily OCR-degraded; 'Gods enorme zonden die in 't land geschieden' is the most legible portion.
Original

ft 1 relds>

English

of the world.

58 BESCHOUWINGE

Original

58 BESCHOUWINGE

English

58 CONTEMPLATION
Original

re!ds ManicrOf 'f Vleefchs luft [iaat ICpÖGt. ^Ut tOe fOUöCnuoOÜ ÖeÖOJcn öat Re-

English

already manifest, or the lust of the flesh leaves something standing. But how would we have heard that the Re-
Original

giiter der Somien öaat tüp boDiu tiau Kpöcn / tjocöatda fcuuyö.ö III ^üEccftenraaö opgctlÉlö/ fomnjD0 ba» yacrdergtetdfcngcmaackt/öict»iDiietipBa(ïen.Caöen l}OQ^gcticltt0/ Utaacm lODpfcpoauUanjaintËtutDiUcturcDcu j

English

gister of Sins, which we had there before us — the guilt laid before the Church Council, sometimes further made into formal charges, those who would not appear before the higher court, where proclamation was made and they were called to account;
Original

üicp. ïDat '.önittDaauoötar.jn Heer alfo'h fcamoeöc/ Datnfetmiberflanf big nunfcDefuiï tjoo^t/ ine «iet ten bollen obertui'at en Ijct öe ujaaitjcpö te fijn: maat fp feogcn baat op tiiS toaac/ Dte lonöen oefct)icDen'etniaac ban beef' / of Oie <0oölofc ; bat en moctmcn tbolcli in t gemeen nut te laftc leggen.

English

They say that our Lord behaved in such a manner, that one whose understanding does not now fully grasp what he hears, and who is not fully persuaded that it is the truth — but they point to this as true: those were only scattered individuals from among the multitude, or they were the godless; that ought not to be laid as a charge against the people in general.
Original

Ürb. iBaaïbtle frjn openbaar/ huaaiom toecben Die ban be Chnitcn-Uverheden, t toclcli immct.ö Icbcmaten ban öeüecli fijn / nictgctoeecti alöpublucfee

English

Urb. But those are open and public — why were they not restrained by the Christian Magistrates, who are indeed members of the church, as public
Original

Jjabbath-fcheuderye, vloecken, dcnfchauc ijcken /edig-gangjfobeele kroegen, ban Brandewijn, Bier, raback , dobbel-huylen , cn btergcIljCiJC.

English

Sabbath-breaking, swearing, shameful conduct, idleness, so many taverns of brandy, beer, tobacco, gambling-dens, and the like?
Original

<0m bie uptbiugt tocgte nemen Hebben baponiang.ö/ Pag. 2,1- onbet de ver-

English

To take away that excuse, we have not long ago, p. 21, under the dis-
Original

l\v<iriiit>e der tclver londcn ClCanbeC te gemoctC acüocrt bci* feibee Geineetiheyd.

English

cussion of those very sins, encountered something further concerning the very commonness of them.
Original

JKaarliebe 2D?oeöcï / gcmercht gp baat tonöu jiïia.iö intucrptban Godtiofe, en die met Godtbos en fijn onbet be Cüjiliencn / fo laat oii.s onbcrfctjepbendijï» fpje* ften ; b'eccfte een0 laten barcni/ luant fp fjjn of geen letjtinaten ban be laech/ofcom bat ip t al te g?ofTgcmaaclJtljebben; onder de kerckeiijcketugtfiaanbej enbean* bjc alleen confiöccer en/ en C behaagt öet ui) bie toeberomafbelen in ttoce/t.to.i.'t gcintnc üag van onfe ledemaieii , en 2. cnigc i)if wuix tocrtli.ö mafeen ban 45obt en <©obf-bicn(i/ bie top vromen noemen en bietpö eeijlitlagfeec gcluter , en met

English

But, dear Brother, since you there turn to the matter of the godless and those who live in a godless manner among the Christians, let us speak with proper distinction; let us first set aside the first group, for they are either no members of the church at all, or because they have made things altogether too gross, they are under church discipline. And let us consider only the others; and it pleases me to divide these again into two: namely, 1. the common run of our members, and 2. some who make some show of worth before God and divine worship, whom we call the pious, and who at first glance appear very refined, and yet with
Original

alle binere fcheld namen getlOemt tOerben/ al0 de fijnt' , doppen, qyeMs.OOfl tOel

English

all manner of contemptuous names — such as the refined, the caps, the pietists — oh yes, quite well
Original

Ïuakers $C- d eeiftc ban bcfe ttoee aangaanbe bat ftjulibmaten banbefujiöace icrche / bie fig uiteripcli in Daar omgang fonöer upttielicnbc fonbeiv ban onHnpfs ijepb / giobe D?oncfienfcliap ( inbe (jerbergcn fomtijöiS te gaan ja te fpeUn/bat iien fp obet t l)ooft ) getooohlychblodien/ (ïc b^ag>:n/al0eerli)rhc ftcpöcuen turfsen/ papilten. ^I^efc bercebcrre be mecfle fünbe/ mahcn al3i opi. ïjad teect/ 1 3licl)aem den hoop van de Gemeynre : maat fegt itip can mentocl cigenei aan ficn/ bat ]f:\\\s haren Coning ij}/ of bic in haar leeft : meetalfnun batin Ijcpbenen of in pa* pijlen mccclicncah^

English

Quakers, etc. The first of these two: concerning those who are members of the outward church, who conduct themselves outwardly in their dealings without conspicuous sins of impurity, gross drunkenness (though they go to the taverns sometimes, yes and even gamble — which one overlooks), who commonly swear and curse, who carry themselves like honorable people between the Reformed and the Papists. These commit the most sin and make up, as it were, the main body, the hope of the Congregation. But tell me: can one rightly see that Jesus is their King, or that He lives in them — any more than one can make that observation in heathens or in Papists?
Original

Steph. iliaat fp gaan te Kerck Ctt lefen Gods woord , t\\ doen Belijdenis f C.

English

Steph. But they go to church and read God's Word, and make Confession, etc.
Original

U ! b. 933ben i0 gefegt bat fuljc alleiö ï)m ijetfinacrt : laat onö bat niet Declja» ïcn/ maat flcgö op hare verlochening letten/ 't gecn alleen een Chriiten maahten In 't]^ ï©oo?b beoogt toerbj en anttooojb mp maat / toaaraancontgpficnöat Tefns haarConingis? bte menfcfjenlcbcn umiicrö cnfiel na h,.ar eygen lin , enen» ml na de manier is , om bp een pgelijcli te f onncn omnaan / en een regtfchaptn man 0cagt tetoerben. ^p betlof Denen 'lig in gene faIien.'jaogi'arebe\v( gingen, toant fp icben pDer na Daar Dumcnr Daar Icpbet / liaaflig cn too?nig / of fagt ; onbjien» belijcliof bjicnöcljjcfi; lief Qcbben fp / bie fp lief- Debbcn; en bic fp Daten / Daten fp ; en fn feggcn bat i.ö fo bie man of mijn Dumeut : en baar ober Dcflraft / fo fp t niet en tonnen goeb maliën / feggen fp t iö een iWakncyd een vai , 'U maah'et nnjn gctooonte niet ban/ 'ttoajj maat op bie occafie/ enalgcfcljietftetopfnifDc occa» fien altöb ( beDoubcnss bie niet baag ütboojcncomen; menen fp / gotbeCDJiflf"

English

Urb. It has already been said that all such things only make their case heavier. Let us not rehearse that, but simply attend to their self-denial — the thing alone that makes a Christian, as the Word aims at. And answer me this: by what marks can you see that Jesus is their King? These people live entirely and wholly according to their own inclination — and indeed in the manner common to all, so as to be able to get on with everyone and to be regarded as an upright person. They deny themselves in nothing at all — not even in the smallest things — for they live each one according to their own Duimeurt — there it lies — hastily and wrathfully, or mildly; unfriendly or friendly; they love those they love; and those they hate, they hate; and they say, that is just that man or my Duimeurt; and when reproved for it, if they cannot make it right, they say it is a weakness, a fall — it does not make my custom — it was only on that occasion — and as it always happens on such occasions (except for those who do not commonly come before one), they think they are good Christians

Translator note: "Duimeurt" appears to be an OCR variant of a Dutch colloquial term for one's disposition or temper; rendered as given.
Original

nen tcfün/ toant fpen boen bie fonbcn baagiiir niet (|c. S^arevitcidiiiickebef eerlijckheden aaiigaanbc / bie geben fp ben (ofTen toom / fp eeten en b^incficn icc» ftet/ en na öaac Uifl/ en foobcelfptoilien/ al.örp'tmaacbetballen((ïnncn;en

English

to be — for they do not commit those sins daily, etc. As for their sensual enjoyments, they give these a loose rein; they eat and drink as soon as they like, and according to their pleasure, and as much as they wish, so long as they can manage it; and
Original

van Z I O N. 1 1 1. 1 S A M. 5p t)?p fónDc ban trTpaapfe baftcn-öaocn cn fpüfen onöctfcöcpti / voeden fy haar fei-

English

of Zion. 1. 1. 1 Sam. 5. being free from the sin of Romish fasting-days and distinction of foods, they feed them-
Original

ven iüiider vrede j fp llapen en ieg^'cn |0 lang fp toUlcn Of IjaaC tCCOCP Hj^t j gemak

English

selves without restraint. They sleep and lie as long as they wish, or as long as their ease requires; comfort
Original

nemen ip gclijch fö 'i cregen comun/cn Ijebben fp Dan gocöecen fo IcDen fp een foet* boecig / üieefcijlöcH gemacbclyf b isUen / tMm fp Öouto fp toarmen Daar / fpn fp

English

they take as soon as it comes their way; and when they then have ease, they lead a sweet, fleshly, comfortable life — when they are cold, they warm themselves there; when they are
Original

moeöS fp tuften/ en cnlpöcnfp tOti'ondcrbrengmocvan 'tvleelch, OfOOÖ

English

weary, they rest; and they do not subject themselves to the discipline of the flesh, or to God
Original

'c iitiiuciu lot diemibaarheyd , i. Cor. 9: 27. aljEJ of Dfeoetfating upt öc Ujeclö toace; ia öaticuy en keker 135 meen pDccöpuafo armen al0njcöen/ $c. cnDaacfietgp öan/ coat om / Die gcuaambe Gereformeerde pupcUleefcDelijcHemenfcDen/ Dw

English

bringing the body into subjection, 1 Cor. 9:27, as though such mortification were out of this world. Yes, that now and certainly, I believe, is the common lot of poor as well as rich, etc. And there you see then — why — those so-called Reformed are fleshly people, who
Original

't vleelch.ijckeBaUlQUdnfupsS bcrlatcn fiaöDen om allegeeltelijckemenlchentC

English

were supposed to have left the fleshly Babel in order to be wholly spiritual people,
Original

fün / maat üic in Ittoarliepö t Getitenjcke Babci bcrlaten öeDben / enDc eenarnct

English

but who in truth have left the Spiritual Babel and have become a poor
Original

vieelcliMjck B.ibei fjCO)02Dcn fijn. ïDcfGdÖCjC gaat Det met De Begeer.ijckhcdcn der

English

fleshly Babel. It is the same likewise with the desires of the
Original

oügcii , in p^agt en auö?c ücrcicciugcu/ Doet pDec mnacaDfolnpt t geen Du tan : tiepnen / groten/ long / ouD / t i0 cv al aan fcöulDig ; toat een p?agt beDjijbcn onjg 3lfDcmatcn (toant Dan Dtealleenfpjcfaentopnu) inf)arelnipfcn/toaitc^'S)rt)il^ Derpcn / ï^ojctlcnncn/ tapuOcrpen / entoatalntet^ toattetcttigepumut>cöeiicn cnrUv'icafgoöcipc fcüLiDen etnicttocl met De Ijuifen begaan/ toat een arbepD Daac aanbedeeu/ en gelD en tüD<©oDc ontstolen, ^o gaat t)et ooft met Die IioitelucBc IjoUcn toe. ïDaac een f Utfenaar in t paufdom fig m een ljut Dcftcipt / cn ïjp icclVec

English

eyes — in splendor and other adornments. Everyone does absolutely what he can: small, great, young, old — all are guilty of it. What a display our members carry on (for we now speak of them alone) in their houses: with walls, paintings, porcelains, tapestries, and all manner of things — what ridiculous extravagances and rich idolatrous outlays are made in furnishing those houses, what labor bestowed upon them, and money and time stolen from God! So it goes likewise with those costly furnishings. Where a hermit in the Papacy strips himself in a hut and he lives
Original

OObtU/ IjOe beilOO>DcntDpgertforn,eerdenDan( bJpgcmaahtbanDiC lu[>erltitie) (C betonen onf geettclijch / hemelfch gereformeerd hene in Defen. ©an DCpragnn

English

unto God — how much more ought we Reformed (we who have been freed from that superstition) to demonstrate our spiritual, heavenly, Reformed life in this regard. As for the splendor in
Original

ciedren en liS naulDiyjc ban noDc Dat toi^ pet feggcn ; toilt gp De nieutoe moDe toilt OP on^blotcDeleDcn/ toUtgp b?ccmD tinpc / ja beeften tjapc / toilt gp aileilcp pjagt lu^ubjckn 'tojilto)jaUeïlep\i3ilDif!]cpoinColeurcn/ bjiltopDcciKanntn lang Ijapc op De ^Q}\i DahgcnDc / Dec b^ou^jjcn flepenDe cleD^en fien / gp tjebt mant bi^ Dat eeciteiijck voict fulc&c gerefo^mecvDen te gaan / en Dat toel meeft alsS fp Dacen

English

clothing, it is scarcely necessary for us to say anything. Do you want the new fashion? Do you want our bare, exposed members? Do you want foreign finery, yes, animal fur? Do you want all manner of splendid luxuries? Do you want all manner of wild variety in colors? Do you want to see the hair long and hanging on the shoulder of men, and the trailing garments of women? You know where first one goes to find such Reformed persons — and that most especially when they are
Original

geeitelijtktn Godf-dientt plcgCH inDefectCfte/ )aal0 fpljatC vereniging met den Here Jefubecnieutocn enbetcagten in tH.Sacram. DaaCifUlt gp De Bare Werldftlf flCn/ en Dat i0 't bOlcU Dat De becfcftepDene geeftelijcke gewaden in 't paudlom Dceft

English

performing their spiritual worship in the church, when they renew and practice their union with the Lord Jesus in the H. Sacrament. There you will see the true worldliness — and that is the people for whom the Papacy has
Original

afgefcljaft om aan De ganfcfie toerlD te tonen toatfjctjp/ figgeeiuiijck en hi mtlkh

English

abolished the various spiritual vestments — in order to show to the whole world what it is — to clothe oneself spiritually and heavenly
Original

tecleden, enbel ler eeren van de HccreGodt : toaniDuncfttU/ gclljtften Dafctoel

English

and to honor the Lord God better. For do you think — do those resemble
Original

onderdanen van fo een Coning, en leden van fo een hooft ais lelusis, Dicban%m

English

subjects of such a King, and members of such a head as Jesus is, who by Him
Original

tnctiel na fön fin gevegccct üjctDcn^ fünDatinutooogenveriochenersvan eygen

English

are not well governed according to His will — are those not in your eyes deniers of their own
Original

wilenHnlijckheyd?

English

will and fleshly desire?
Original

Ahik. '^fOUDe feggcn DaCfiCt verlocheners van de Heere Icfusboatcn.

English

Ahik. I would say that those were deniers of the Lord Jesus.
Original

Step. lïsaac fp fijn rijcft Uan goeDeten fomtüDjtJ/ m Daten ftaatbjengtDat weDe.

English

Steph. But they are sometimes rich in goods, and their station brings that along with it.
Original

Urb. <en 10 Dat Dfc Danckbaarheyd DicDcCDJiflcnen <0oDcboo?Die gocDccen fcfjUlDig fijn / Dat fp Iicm ontccrcn Doo? Baat pjagt i en in plaatss ban !ïcfu? bcelD/ Dcsi toctelDfij Djagcn-J lö Dan Dat goeD fjaat Daar toe gegcbcn ^ cn tullen fpDaac meeDinreUeningboo?»ÖoDtconnenbc(iaan i 25liift niet Uaac goeD c gclücft fp fel* bc; Gode eygen tocbcl)o?cnDe bolgcnö Date CatetD.i cn De Staat aangaanDe: <©cen flaat cn mag den Chriften Den Werid geiijckformig Docn fön / Dat ijS een ab» folupt betboDboowllen : Rom. n: 2. moet niet altüD een CDJiflc" ^n^s , en Dait bpfonDCt'in Dat figtbaarfïe/ De clcDjcn ]efus Beeld dragen ? of fijn Dc ftaatf pet* foncn Daar ban uptgcnomcn i legt Die f cDulD Dan op Dc clcpnen ( geiijft fp bjaadijr ft legt} Dat haar iteygeren m 0?ooten Qccn onöetfcöcpD obvTcnlaat/ nogttian*

English

Urb. And is that the thankfulness that Christians owe God for those goods — that they dishonor Him through their splendor, and bear the likeness of the world instead of the image of Jesus? Has that good then been given them for that purpose? And will they be able to stand in account before God with it? Does not their own good not remain as it really is — belonging to God according to their Catechism — and as regards their station: No station may make a Christian conform to the world — that is an absolute prohibition for all: Rom. 12:2. Must not a Christian always — and especially in that which is most visible, namely the clothing — bear the image of Jesus? Or are persons of high station exempted from this? Place that obligation then on the small (as one commonly does) — so that their refusal among the great leaves no distinction over them — and yet
Original

Sn^ïf M H^^f " f '/ö^l'^T ^" l"^ eewaad « toiicrt / en fo Dalfn / bat fp upr. i^fi^'l Jf^l^ ^» ^öunen öet (conD upt) nfgt toefen? ^ ' ''"^ ^''^

English

when a silken garment — or of fine linen — is put on, and so displayed, that they are clothed in splendor — can they, the condition being known, be anything else?
Original

ütR Da« mojbimiat cii öcclopcn / 1 « cBtn'toci , !a.,t c. .. ■ Xl'^tp

English

But then tomorrow it will be worn out and past; and it is well enough — let it be so. But — thus
Original

'"-'"f P^foonb^ ' 'W' '©""f-tooojö / «oWsUftcrIOtli ! fo een imam bon mi bcunb-

English

persons of rank — God's Word, God's outward ordinance — so a woman of friendly
Original

fa onöcf ija. nu fpn/ öic öat fouDe öcrbcn (ocljencn ^ boet niet pgSft TbTnm ^".mV;^; ''It^ ^ ö^oncöenbcpb en auöcrinis tnrl. al^ ÖP fnS kt /e ajof

English

station — who would dare to conceal that — does not every one show it in their drunkenness and other conduct, just as he presents himself, as if
Original

bif .'.^■f mll^y? ^"^ï^ maar toat feent / moet Hit beBcnnen, <gn bat M dat voick

English

he would hardly dare — but what is evident must be confessed. And that is that people
Original

Oat upt t pnufÖOm liptaegnan W/ om harer onreynighe vd niet deelaorir. V c »« -rhm.

English

who have departed from the Papacy in order not to be partakers of its uncleanness.
Original

om bat onberfcljepb tufcben aeeflelijefi en tocremleb l^^^^^^^^

English

in order to show that distinction between spiritual and worldly
Original

!.«^.« n'"'^' G eeftelijck . bat 10 ( te toeten ) / om een odju , . ,c

English

to be. Spiritual — that is to say — in order to be a place,
Original

K '"w f'/r'''''^^',^'^"^^' f"fl^»Ücltinaiies,foinfpöö/b:ancti/ oerab fleöm*

English

in their clothing, food, drink, and other comforts — subduing them,
Original

p Hemd icli te fyn / altboo^ fo uptflehenöe üoben be aï^^^^^

English

to be heavenly — always so conspicuously above the world
Original

faeyd ban bc dwaiingeberfcijttt/ en öobcn bie untfleec fu. ''«^

English

and distinct from the errors in doctrine, and conspicuous above those who follow them.
Original

rn / ^. ?u IS'^^Ï'^P ö"" onbolmaabtftepb aan / 25^oebeE/ maar op ben trepn/ b^o/Jnwf''^ ' ^ 'J".?'^ ^ '"'^^^^^ berncicben toeibcn. bog ban bafteocntocrp boo2oefp;oncn/ en fal ligt nogtepaocomen/iaaton^Jnuboojfgaan l^ortoS

English

and acknowledging the imperfection of that, dear Brother — but stay on the path, brothers, so that those things may be remedied further. But being of firm purpose, as has been sent ahead, it will easily still come into use; let us now proceed. Although
Original

nu boo? bebben te Dctoufeu / 1. to. bat ben boop bcr iTercïonn fig den Conine icfS iHct en onderwerpt ,, , nog fig a'isf libcn fcan bflt booftceneren (aten / falebentoe! ntct onbicnitig fi,n m berber te tooneii. J^mbtuKii bi>( acai' een'"e w7,e dcwl

English

what we now intend to demonstrate — namely, that the majority of church members do not submit themselves to Christ the King, nor allow themselves to be honored as members of that head — it will not be unprofitable to show further. Meanwhile with that certain true part
Original

van Z I O N. III. t^SAM.

English

of Zion. III. 1 Sam.
Original

of deughdfaamheyd mtcgtCfelf-verlocheningOnUerlJCCfijtflCrtCtt/ tïl*«tot Heer-

English

of virtue through self-denial, and called to glory and
Original

]ijckheyd , en dtugd geroepen fijn ? 2. Pet. 1:3.

English

virtue? 2 Pet. 1:3.
Original

Ahik. mw ücftcn ift / ö«ft ttip ooft fm ölcfttoiljS ucïUJonöett ; Ueöcn maucn ocen wcccft t>an deugd, ja wm tt ntct ban : maat fijn Dat oetöoon deugden te

English

Ahik. Now, as far as this goes, I have also sometimes found this: nowadays people perform no work of virtue, indeed they do not even speak of it; but it is those apparent virtues, to
Original

noemen / al$j tift of öat humeur Uan öcn mcnfClj na eene deugd gelijckt , W\tm W

English

name — when this or that disposition of the person resembles a virtue, then
Original

öan maat opUolöcn cnnomienfjaccncpöcn onvericchenden D?ift / ccn ^>"J«';: deugd , en geiijii tiau fia / fo oojöwlcn fp ooft ban anbjcn, ^cftec na bat icR ooo? 050110 öcnabcbcöclcflcntfjcpb oeöaöDcööe/ ban upt utoc pjcöicatic bc ccötcgc ichapenhtyd der deugden tcbcrflaan/ öeeftmpDe toanfcBapcnUepbcnbonbcno^

English

they merely follow their unrenewed impulse, call it a virtue, and judge others by the same standard. But after I had, through the grace of the occasion, come to understand from your preaching the true nature of the virtues, the knowledge of the qualities has bound me to
Original

fgcntljcpb banonf 0C«. Gereformeerde ChriftenvolckfnbcfCn/ fCCC lebcnöig IH t **^S?ei?^3©at W ÖOO dcufïd in felf-verlochening , nitjnl^CCCni Ctt t.Ö aUC bCUflH

English

the knowledge of our Reformed Christian people in general, very vividly. For what is virtue in self-denial, what is true virtue, and what is
Original

occn bcuQb i of ipat 10 bic oefcüapcnftepb baat qp ban rp2cccftt i

English

no virtue? Or what is the nature that is required of it?
Original

Abik. 5^at Dc toace en rcgtcdeuï>ddcrChnitenenauijt3 bepaalt toerbbooi een andre deugd, bie baac tegen ober (laat / enteöenteficüDcnfcbö«t: cnbebatccn

English

Ahik. That the true and proper virtue of Christians is always defined by another virtue that stands over against it and serves as its boundary; and that a
Original

Ct)?tflcn niet dcugciiaam en ijö of ocfegt can toerben/ten fp l)P tcne deugd oetienende ooft bic tegen oUcc (laa^Dca^be^Jalcndt■ deugd befgciijxtc boen toeet inbcrio* cbeninge banfnn ftumeuïof b^ift.alj^.bp ejc.be beugb ban Miid-dadicheyd fjecft te» gen obec ftg De bpaariaamhc-ya of Siiynicheyd,en becftalben een menfcftccncanmet

English

Christian is not virtuous, or cannot be called so, unless, in practicing one virtue, he also knows how to practice the one that stands over against it — the limiting virtue — in the subduing of his disposition or impulse. For example, the virtue of generosity has over against it sobriety or frugality, and therefore a person cannot be
Original

Miid-d idiii; Qcnocnit toerben / ( jtjoe toilb \p ooft uptdcopt ; üfWp moet ooft üpaarfaam fün.^^it aaat foo bafl /bat de deugd, tégt upt/ fün biefen ouin gaat en een on» beugb 10 in gcbaile öie cegen-over-ttaande deugd niet mebe betragt en toerb / foo

English

called generous (however generously he may give out), unless he is also frugal. This holds so firmly that virtue, as they say, loses its depth and becomes a vice in the case where the opposite virtue is not likewise pursued; so
Original

lÖ be gen.Mild-heyd, fonbec Spaarfaamheydenckelverquiftinge, enfoinanbje

English

generosity without frugality is mere squandering, and in other
Original

faften.

English

cases likewise.
Original

Step. ^p toilt feggcn batmcn be mibbel-maat in bc bcugöcn [joiibcn moet.

English

Steph. You mean to say that one must hold to the mean in the virtues.
Original

Abik. ^0 noemen Ijct fommigen/en tiö tod /alsf top 't maat betltaan: mp buncftt altijb / be beugb en can niet te fjooge gaan / en \^ fonbec mate / mit^ maat bepbe beugben in ben top geoefftnt toerben ^kt nu eenjS onf bolft in't gemeen aan/ en gp fult bebinben/ bat niet min aijs ware deugd gcocffcnt toetb : pbev leeft na fon onbcrlocïienbe b?ift/ en alsi bat ban een deugd gelijckt , fo noemen top bat die deugd en bcbjicgen onf-felben en anb?e ; toant upt gew. geftalte der deugden gefcOict l)ct

English

Ahik. Some call it that, and it is well, if we understand it rightly. I have always thought that virtue cannot aim too high and is without measure, provided that both virtues are practiced at their peak. Look now once at our people in general, and you will find that nothing less than true virtue is practiced: each one lives according to his unrenewed impulse, and when that resembles a virtue, we call it that virtue and deceive ourselves and others; for from the common condition of the virtues it happens
Original

nOObfafteUjCh / bat bp vder deugd ene wifTe ondeugd leggen comt , bie bC bCUgb gc^

English

necessarily that alongside every virtue there comes to lie a certain vice, which resembles the
Original

löcftt/ en fig baar bóo?opbeplt/ en bat bptebetoan eene anbjcgeiegemheyd der

English

virtue, and conceals itself behind it; and that there is, corresponding to it, another disposition of the
Original

deugden bOO? toelCftC yder deugd fijne tcgenftrijdige ondeugd ftecft/ (geltjCft pbeC

English

virtues, by which every virtue has its opposing vice — just as every
Original

«©ebob't ©ecbob ban tfltijbioe influpt): bu^ inonfboo^beelb/ bewiia-heyd (Debbenbe tot fjaau bepalenbe beugb beSuynicheyd^ijeefi tot ijare (tcijbigc onbetigb/

English

commandment implies the prohibition of the opposite: thus in our example, generosity, having as its limiting virtue frugality, has as its opposing vice
Original

OeGiericheyd, gelijcft beSuynicheyd bC Verquiltingc , j^ict bOO| fomt bC Giericheyd bp be Suynicheyd, CU be Verquiftinge bp be Mildheyd leggen / gelijffit bie /

English

avarice, just as frugality has squandering. Now this is why avarice comes to lie alongside frugality, and squandering alongside generosity, in the same way as those who
Original

én bcpit fig boo?be felbe / neemt baten naam aan ; of aan bc anb?c füöc ben menfcp Dectoerpt be beugb boo2 en onbet be naam ban bc onbeugb. Step. ^at can ich b 'Qiimn/ en fo moet Ijet in alle beugben en onbeugben gaait, Ahik. ^abogt enbetoölc fomtüb0 bdë beugben fiin/ ecnc anbie bepalenbe/ toclcftealle öare (trijbige onbeugben fjebbcn / fo bjingcn fig een rm v.in ondeugdea fomtübiJ onbec ben naam en fcljijn ban een beugb / op / aan ben menfcfie. Step. mnat boe connenbitongeleecbeliebenonbctfcbcpbeni Ahik. ï^eel M /^i^m bat isi bic leydinge vnn G ods H, Geeft, D^w Uan op een

English

conceal themselves behind the same, take on its name; or on the other side, the person discards the virtue and falls under the name of the vice. Steph. I can well see that, and so it must go with all virtues and vices. Ahik. And mark also, since the virtues are sometimes multiple, each one limiting another, and all having their opposing vices, so a whole train of vices sometimes presents itself, under the name and appearance of a virtue, to the person. Steph. But how can unlearned people distinguish this? Ahik. Very much so, but that is the guidance of God's Holy Spirit, Who at one time
Original

21 anïwr

English

another answer
Original

6i BESCHOUW INGE

English

61 Contemplation
Original

anöettijö/ WcöJDptfiaac öpöefianö/ ettUpöctïjaacöp 'tiigtderfeif verlochcningtnDcwgtc^pojenpi.z?: ^. PI. 143: 10.

English

at another time leads him by the hand, and at yet another time leads him by the light of self-denial in the way. Ps. 25:5. Ps. 143:10.
Original

Siep. (Otjiacen! nuWnö icN naulotijjccentieugöfaammenfcbonöcr on$i! tot noa toe l)eU icli öecf en Dte iicj DcuflOfaam ocaflt in luclcfecn ich oit of oat faa upt ^ pehen ; maat alfm ec toel op m 1 1 10 om trat fjjn aatö fuljc cn uan De bepalende deugd «fetss / en oliec fulv* nictjS ban öe ware veilochening.

English

Steph. Indeed! Now I see no virtuous person among us! Up to this point I have always seen this or that person who appeared virtuous, in whom I saw this or that shine forth; but when one looks rightly at it, his nature is like that, and away from the limiting virtue, and wholly devoid of true self-denial.
Original

Ahik. 3^at 'jS een tclicn/ (.DoetDp'tbalfcmcn; öatöpijan den H. Geeft niet,

English

Ahik. That is a sign — when one misses the mark — that he is not led by the Holy Spirit,
Original

ttiaac van fijneygen drift gelcpöCt iJJetö.

English

but is led by his own impulse.
Original

Step. ^at fie icb nu ooft : maat ött taafit onsi bolc6 niet alleen / maat ooit alu anlije/ öicöuptenonsfrón.

English

Steph. That I see now as well; but this concerns not our people alone, but also all others outside our circle.
Original

Ahik. TC ij5 toaac : maat onf voick alleen tocïD öclepöet (fegt' et) öoo? 't ligt der Waarhcyd , ÖieÜaaC in allejS fOUÖ \xy n/akeii, joh. 8: 52. Cn vsn veriochcning , 25e* iiiÖenDc Nier fig macr Je(u eygen tc fijn. 3©at fegt gy Öaac 0P/25?0eÖCC Urbane !

English

Ahik. That is true; but our people alone are led (as it says) by the light of Truth, which would make them free in all things, Joh. 8:32. and by self-denial, experiencing hereby that they belong to Jesus Himself. What do you say to that, Brother Urbanus?
Original

Urb. ^fiujcettoaaclücöniettoaticft et toefcgoenfal/ nijs öat fictfo ijJaitf op fcgt mün ï^ect Ahikam : enö' icft (la uccöaait / nisi icH onf bolcfi alfo 't gcbjigte Dan bie Waai heyd cn txz Belijdenis Op fig nemen fic / en nogtljan.ö niet gelcpöct te toet ^ ten Doo? DïffelfiS li^^t in &cn weg der deugden ; ftoetocrecebeuteel nogeenhcylig faac ijj / \\\ tüclclu' men gem. Leydinge des H. Geefts enigfin^f öefpeutt.

English

Urb. I hardly know truly what I shall say to it, except that it is as my lord Ahikam says; and I stand amazed that our people, though they take the requirement of that Truth and the Confession upon themselves, and yet do not appear to be led by that same light in the way of the virtues — how very few there are still who are holy, in whom one discerns any trace of the general guidance of the Holy Spirit.
Original

JKaacioat ons uaojtgaan.

English

But let us proceed.
Original

oning over hem felven^aljS Ff. ixf. ;in allC faÜcn/fjnCC fllip.Cf/

English

ruling over himself, as Ps. 19; in all matters, his office,
Original

en gcfinöc/ ijaar ampt cn üctocp cn alleje aangaanbc / bolocn fp mavU* hnrcn iln j en Ut tjeb icli gcmcrclu/ öat / ( om noottjan0 ïjotc getoijTc oeiujï te (lellen ; ydcr fijn

English

and found, concerning their office and calling and all things pertaining thereto, they follow their own nature; and I have observed that — to set at any rate a certain standard — each person's
Original

eygen wet fig in lijn herlenen fmeedrjia fl).l bCfOCp/ p?Ofi)t Of fcUaDC (Jf.lUTepffljt/

English

own law shapes itself in his conduct and calling — profit or loss being weighed,
Original

cnfp^eeBtgp Dem öaacUanaan/fofegiljp/Hy vetitaaidaidat lo behoort, jjpirer

English

and if you speak to him about it, he says: He understands that it ought to be so. Furthermore,
Original

in , Ijp moet daar van oordeelen , de faack en lijdt geen ander beleyd als allo $C. fO

English

in this he must judge it; the matter admits of no other management than this, etc. So
Original

l)^2cnut ï)p fön binDjen op ; fo toint Dp fön nooö b?uft ; fo Doet ÖP alle Dingen. Ahik. ^tet toe fouöooh geb^agt tonnen bJCfDcn/Duncütmp/ Dat pDcföaarcc

English

he draws up his children; so he makes his bread; so he does all things. Ahik. To that point might also be brought, I think, that each one more carefully
Original

Dun beroep CX'Cipicren upt De iSeleydinge van 't H. Woord , Dat IJÏ Dan Den Coning Jefus.

English

exercises his calling from the guidance of the Holy Word, that is, from King Jesus.
Original

U rb. ^at ijS fo/miin ^eer/maat *ft toouDe Dat brengen onDet De Ontandichey d. Dat nu tüD 10. Los leben De menfcDen Daar ljencn/ai$s of geen Coning oUct gaat

English

Urb. That is so, my lord; but I would bring that under the disorder. For now is the time. People live so loosely, as if no King governs
Original

Cntoare. i.5t(lSfp fo UptD?UCbelÖtÖ haar beroep fc- cxcipieren , D'^DcrtjeDeU /

English

and rules. As if thus pressed to exempt their calling, the gentry,
Original

ö?Ü0f lieDen / J^ooplieDen/^StuDentcn/ «mbagtf-licDen en alle anD?e;f)oe! (menen fp ) Dcregulen in t ^. JDoojD cn fonop üaar mettoe-cpgenli)fft / fiaat beroep en lÜDt Dat niet : aitDooiSniet/ Dat fuly Dooj De bedienende magcfouDctoerDen bes ftelt. 't ï^omt ( menen fp ) de voorgangeren niet toe fig tc bemoepen met Oate re* geringe / t)upf bedel Cóopmanftijap $f . Die fo^g \& daat aan beDolen / Daar ^eefc niemanD in te feggen icDaar Dog in alle fahcn een febet tefpect isf ban €f)?i(le(ötfif i)cpD / toettelutbUepD / «OoDe aangenaam in toeltben inftgte ia De a^oo^gange^ ren als dienaars te fcggcu en te raDen bebben in alle Dingen 3 toaar om 006 in D« «öuDetgDen enige Öerftelijcbe in 'tïJcdei Dct ^Icgeringc ingeroepen UJieröen om raaD tegeben bat re(iject aangaanDe ( Doo? t op tomen ban 't Anrichriftc-ndom mif* bjuibt of bctaat Det tot Heerfchappye , 010 nu i0 *t geen getefiijmecrt öaö moeten fijn.) <eiibao2bjaati0öctniet felöfaam/ Daat <Dbet&eDen/BuifbaDer0cnanD?e/ ïjebbcn fp pet te Doen / 't öegt / De boutoöond .' of pet fulr aangaanDe / in Die ton(l tunöige ^cgtf-gelectDen/ ?5oub)meeflet0 ett» Daar ober fp^etiettj Dat olie men*

English

noblemen, merchants, students, craftsmen, and all others — how (they think) can the rules in the Holy Word apply so directly to their calling, and it does not admit of it: by no means, that they should be governed by the ministerial authority. It does not (they think) belong to the ministers to concern themselves with their governance, household management, commerce, etc. The care for that is entrusted to those concerned; no one has anything to say there — although in all matters there is a certain respect for Christian godliness, lawfulness, and what is pleasing to God, concerning which the ministers as servants have to speak and to advise in all things; which is also why in former times certain clergy were called in to give counsel in matters of governance concerning that respect. (Through the rise of Antichristendom this has been misused and distorted into lordship, as now what ought to have been legitimated is not.) And furthermore it is not uncommon that when superiors, housefathers, and others have something to do — that is, in building matters, or anything of that kind — they speak of it with the skilled legal scholars, master builders, and the like, with the result that all men
Original

van Z I O N. lii. t Sam. é§

English

of Zion. III. 1 Sam. 65
Original

fcM\ 't gmt in ïmt öoen öc confcüntlc raafet/ fo liQt tmim obct fcttcti/ m fio met booja*inocïtn a.0 licmicï0 in Defcn niet cn beraden : o^ntajlclücticuücUjjjsJ

English

seek what in their doing touches the conscience, they lay it before them, and thus proceed with forethought — as if no one in these matters need be counseled otherwise: certainly most shamefully
Original

DunClU mp Can ÖCt tÜU UanÖCfe onbandigc atwcrpinge van )efus Conin^rijckc , CU

English

it seems to me this is the time of this disorderly rejection of the kingdom of Jesus, and
Original

öat pöcc nicajcij lei veConing ijsf.^tt fcgflc ih niet om Dat iü gcccn otocc al in toacc/

English

that every person is his own king. I do not say this because there should be no authority at all,
Original

gccti(U10 j Hoe minder Bewind, hoe minder veraniwoordinge, |ac. 3: i. ( t.ÜJ. aiSi

English

no one; rather: the less governance, the less accountability. Jac. 3:1. (that is, as
Original

't bcUiuiDt 't geen op onjsi icgflcn fouöe fonöcc onfc fcftulö on0 ont!)ouöen toetö) «Ooft bouö icu mp telüc öaat niet Ijcquaam toe : Mc boojganocrjs moeften et fftn . elcli tot Ijace üpfonöcK miplopen opoeb?agt en toe-ge cpgent naijaacaaröenbc» Qu,iamUcpü.e$o moeflen enige in (laaDf-cunDe/ fommige tn öe Hoopmanfcliap/ans

English

it denotes what ought to lie upon us — and was being withheld from us without our fault — I also hold myself unfit for it: the predecessors had to be there, each one assigned and appointed to his own particular shortcoming, going forward accordingly. And so some had to be in statecraft, some in commerce, and
Original

ö^t m Vüétcnicliap öannccinoe/ etc.üenetoenjJIiatcfluDiec öicDog kuellDatbccflöcmmg i\\ UcrauDcring Dinöen ) gcoetfenttoctöcn/ en Dan eltj: tot opligt Uan't fnue genoegt om Daac onttent met ene bedienende magt, raaö/ toaatfclnitomoe tocrmaaingen (ïc. tipt t H. Woord te geben. ^og fulp niet geffi)icöcntic/(Dat mcöe een fecc g?oot üctüijsÜöUanbcflojïJigctianDcling uan öe Dierbare Waarhcyd) tjS mp gcnov-g Dat gefegt tcfjebben/ Dcnla|lcnDcramtoo?Diiige)alfünopDie/ Diu onó Daac toe niet geD?upcht / of niet Ocfo^gt en ycDDen Dat Daar beanamer toe mog^ tenfun/ tJcblieuDe Die fb^-j tot fig garochcn. , . ^ v.

English

others in learning and the like — those (who well knew that improvement and change were to be found there) should have been trained and fitted, and then each one given sufficient oversight of his own area in order to provide, around that matter, a ministering authority, counsel, warnings, admonitions, etc., from the Holy Word. But this not having been done (which is also a very great proof of the negligent handling of the precious Truth) it is enough for me to have said it, laying the responsibility on those who did not press us toward it, or who did not take care that suitable persons might be found for it, keeping that burden to themselves.
Original

Ahik. li ^tcm n bolcomelncU toe ( nu)n 25?oeDcr) maar/ fien ih onfen toeflanD/ fo fttjDDin Uip Doo? tien loeg üe Paapic Hier .rchie tocbcc \\\ t to^te.

English

Ahik. I grant that fully, my Brother; but when I look at our condition, we are on the way to bringing the Papist hierarchy back in through that door.
Original

1 1 rb. b .^tcm u Daar n\ ooU toe / mi)n l^ccr ; |o gceileloojs 10 't allcsi tocer / m Ujp 31 iraren inc;in»0 : niet een liapc beter ( b?ecf icft ) fouD ftet nu gaan aljS Doe : en öicnt öit ooU om onfe diepe ongeitaUe te leren pcplcn. Dog gp toeet luel Dat lö fp?eefi

English

Urb. I grant that to you as well, my Lord; so spiritless is everything again, as we have seen for thirty years: not one hair's breadth better (I fear) would it go now than then; and this also serves to teach us to measure our deep wretchedness. Yet you well know what I am saying —
Original

op Die gzonbcn DOjen gelegt ' Dat Reformeren is door Gods Geelt dden 'c geen anders natuyilijck en doo menlthelijcke WijQieyd eefcbiet: Dat töpnU alleDUjS 45iC*

English

on those grounds laid there: that to reform is by God's Spirit alone, and not what happens otherwise by natural and dead human wisdom — that we are therefore all God-
Original

(telooö fijn / en ontff UulDigt nicmanD ban fün pligt toel te Doen / altlioo^ Die niet / Du- op fig genomen Hebben miDDt l te fcliaffen tot allcrlcp bcQuaminge Der Dienaren: De iji'crt mogt met lijn Geelt tomen aliö bjp lijnc iake begonöcn tc menen / Die bjp im geiiöcgfaam ip^uielijck , (foonagtfaamiijcö; handelen, ^og tot onfe faah : altliooje^ upt 't gefcpDc blijfftt dm Meniche feive wil Coning fi jr toant De bcDtencnDé opfigt bertoerpenbe/ leert onö D erbarentftcpD / Dat fp haar feive tot een Godt ijaat hl tienen tot een Bybei, ïjaar wil eH Proffijt tot haar wet maften ïnljarc Deroepm» gen.

English

forsaken — and this excuses no one from doing his duty well, least of all those who have taken it upon themselves to provide means for the equipping of all kinds of ministers: the Lord might have come with His Spirit had we begun to mean His cause in earnest, and had we dealt sufficiently earnestly — so carefully! But to our subject: as appears from what has been said, man himself wants to be king; for by rejecting the ministering oversight, experience teaches us that men have made themselves their own God, their Bible their own will and profit, their own law in their callings.
Original

2. ^it felbe biijcftt ooft / aijs top bcbinDcn Dat onöet Dat g20$i Der *ï5em<pntc /

English

2. The same also becomes evident when we find that among the mass of the congregation,
Original

Gods vreele , Of 't lïen van de Onfigtbare Bcvcl-magr , Dat Beven voor lijn Woord ,

English

the fear of God, or the sight of the Invisible Authority, that trembling before His Word,
Original

m (jet De H. ( . eelt noemt ]ef. 66: 2. geDeel fcljijnt toeg te fijn. Gods Vrefe t0 een fecr gcmeenc term / Daac ban boben p. en beel-ligt nog fal moeten gefpjofeen

English

which the Holy Spirit names in Isa. 66:2, seems to have entirely vanished. The fear of God is a very common term, of which above on p. — and very likely more will yet have to be spoken
Original

toerDcn ^ tljansS alleen batt die veragring van de Bevcl-magt des Heren als Coning»

English

of — now only concerning that contempt for the Authority of the Lord as King
Original

Dat att)ier on

English

that is here being
Original

Ahik. Refter Dei^ ïl^eren Bevel magtgegjonDct Opbieoneyndige I^ytaekcntheyd van de Godüieyd en Die onbegrijpelijekeSouverainitevt(b)aarbanfietD. And. Eflen. in Syttematis parr. i. feu Tir. ix. thef. f;6.) tDat bClJO0?tDieniettoelbp8et

English

Ahik. The Authority of the Lord's command is rightly grounded upon the infinite Majesty of the Godhead and that incomprehensible Sovereignty (of which see D. And. Essen. in Systematis part. 1, seu Tit. ix. thes. 56.) — does that not rightly belong with
Original

reediijck Schepfei te gelDcn i cn bJijS ftet en tan niet anDerüS teefcn/ of een Chriften Die Godes Geelt , ebeii Dten •©eeft toaar Doo? r H. Woord befcl)?cben isf Dcelagtig ijö gctoo2Den/ en eenigcr maten 's.Heeren Hoocheyd fict/ moet DaDeljjcft, be* ben au» up *r Heren bevel f)oo?t / ctt gercDelijcft in aHe0 fig onderwerpen. Urb. pjjn fóecr Daar ont-Chriftcm gp bpna al onj boKft» <©ie t f«?l^^ beaDemt

English

a rational creature? And surely it cannot be otherwise: a Christian who has become a partaker of God's Spirit — that very Spirit through Whom the Holy Word is written — and who sees to some degree the Majesty of the Lord, must straightway, when he hears the Lord's command, readily submit himself in all things. Urb. My Lord, you thereby nearly unchristianize all our people. Whoever breathes that spirit
Original

2fi a m

English

of it
Original

W mm ampt tö) mm Uetbaafi itaan Dp De Ucöcn öa« baöen / moititw i m tm^mm öaac omciiu l)co?t en fut. ia juniuntafcooajfcairttocpninbooj" Deel aan fidc 't geen top üuptuccn upt t H. w oon te houren: toi^ alf' ec enia be. [effen ttasf ban öe Gonddijcke Amhoriteyi, toateenccaotroubefoocenefratmé berconbigino öef felfö geben op cenc ficlc \ maar neen: upt tjetooonic comt tio baar/ fiin Ijcrt flapcrig of op een anöer/cn't boicfi fcl)ijnt in pofttfTie te fnn ban foo beel bcc lipt alfci: tn te brengen/ fuljc men onbet tg^oss bpnaganfcl) geen bjuut ban b£ rredicaiien en (pcucet. .iKaac iinonbei-ficpb tocct men èü .jetoaui; in bviondere aanfprake in geüaile ban opiuccHmge iot ijaren pugte/bJaacfcöuUJinnc/beftraffmflc/ 00 1 tec-ncöetteggtnge ban Oace ttoiften of pet fuir; toat bp öe ueöen/ Doorben banb/ ooft gelöt / of iraar boo^ fp te bebjegcn fyn / Gods woorJ alé een loöe mtè i bat OaniCl) geen tipt-bjeciinuge üoetuene care fchriftuyr.piaaticbaecou neen iimbiunJ en bait / nog fp en maben/ ()o?en fp m een bJinb / en blyben bp Onren teem/ bat lè i Éi ^''}^^*"'^ ^ün : toecben ooft bact obcc met aangcbaan met enige betmntnnei •

English

in my office — I am astonished as I stand upon the grounds mentioned above, and I am moved and cut to the heart about it. Yes, looking back for a great part at what we hear publicly from the Holy Word: when there was any lesson about the Divine Authority, what a direct, earnest, powerful proclamation of it would come upon a soul — but no; from habit it comes to nothing there, the heart drowsy or elsewhere, and the people seem to be in possession of so much rubbish to bring in, that among the masses one sees almost no fruit at all from the preachings. But privately one knows it well enough: in private address, in cases of exhortation to their duty, of admonition, of reproof, and of the laying down of their disputes, or the like — what prevails with the people, in the end, also counts, or by which they are to be moved: God's Word as a dead lead weight, striking it with no scripture text does anything; no, it neither hits home nor do they yield, they hear it as through a wall, and remain with their own term, that is, their own will; nor were they moved at all about it with any conviction.
Original

i| oaac cene menicheitjckc Auibomcyi gctoapenu nut tüi0 tebcniuooibinc ftraffè

English

But when a human authority is armed with this corresponding punishment
Original

jftaat baaöincfi ö'ojen opjleftcn en geljoojfamen boet. 30oo?toaai: mnn lierte ff niX m mp füii boo^^ccau r en't comt mp bpna fo bicftUinp boo? / nl.ö 'ttcpaö ccrnr ? en mp bunftt geen clAeibet betoy.ö te tonnen fun ban bc belb-toumenbe ftiiie hevi

English

of the state, that makes the ears perk up and causes them to obey. Truly, my heart sinks within me in grief, and it comes before me almost as often as anything else; and it seems to me there can be no clearer proof than the ominously silent
Original

loolheyd OUbCC 't bolfft. Ofnöcöat fl)n Gereformeerde (mijn èjeercn) bfe ÖC Room

English

godlessness among the people. Are not these the Reformed (my Lords) who left the Roman
Original

fche Kercke verlaten ijeböeiv om bat (jarc fonffientfc niet en bermogt fta menfchel

English

church because their conscience could not submit itself to human
Original

hjcke Authorireyt t'onbectoerpeni maat Godt en leius fond qnaimmö haren Coningfijn, en fp/ door den Geelt geleydct , foubenmet bacfeeneetbieöicliePbfiin

English

authority? — but God and Jesus were truly to be their King, and they, led by the Spirit, would with trembling reverence
Original

UJOOjb t)00?en en fonder exceptie gehoorfaam lijn : boat bUlifftt UU

English

hear the Word and be obedient without exception — from this now it appears
Original

i> reph. f)cb t felbe ooft bfcfttoilö aangemercftt : maat mijn IDecr toare het We Ifeben met beter gcbJeefUn't^^aufbomgeblebcn te fijn ^ Urb. 3>aerineni0geeneftcureteboen:3^etruj0(fegt tU)a)3Baarbererdcnwee

English

Steph. I have also frequently observed the same; but my Lord, would it not have been better to have remained in the House of Bondage? Urb. No account is to be made of that: Peter (I say) says, Better were it never to have known the way
Original

I der waarheyd noyd gekend te hebben 2 Pei. 2.21. <Ên OntlDUfeincft fOUÜ liaar oor-

English

of truth than never to have known it, 2 Pet. 2:21. And their judgment would consequently be
Original

deel dan min Iwaarfljn getuecfl (bOlg.Math. ii: 21, 22, 2.%, 24. Luc. ,4.8 \

English

more grievous than if they had never been (cf. Matth. 11:21, 22, 23, 24. Luc. 14:8)
Original

öan nu/ fo fp fig niet en beftecren. jBaar laat onö boo?tgaan. 3. D'onbaodicheyd en b' onberloclicntfjcpb onfer lieben blücftt ooft baar upt/bat I toat babcn ban ge{)oo?faamljepb in (jaren eeriycften bu^geclncften toanbel bé felbe

English

than they are now, if they do not convert. But let us proceed. 3. The disobedience and the lack of self-denial of our dear ones is also evident from this — that what is done above in the way of obedience in their honorable civil conduct,
Original

ooft boen / men en can niet fien bat fuljcgefcljiet in veriochening lijn s leifs en infigt ban gem. eeuwij>e Bevei-magt : fiet bit ijj noobfaöeiöcft ; toant anöerfinsf fiin be goebe baben/bjel bctragtingen ber bingen die der wet fijn, aljs' b ' H. Geelt fp^eeht.

English

is also done, yet one cannot see that such happens in self-denial and with an awareness of His everlasting Authority: and this is necessary; for otherwise the good works are indeed performances of the things that belong to the law, as the Holy Spirit speaks,
Original

Kom. 2: 14. maar epgentlUCft geen inwendige gchoorfaamheyd aan Godt onfcn

English

Rom. 2:14. but strictly speaking no inward obedience to God our
Original

Coning, fiet Pareum op die piaatfe :fulr boenbe can ben ttienfclj toel geïjeel fijn eypen Coning fjjn / bolgeube fijn ftumcur / fijn finlijcftftepb ; fijn eere/ fijn pjoffüt/ of petsï fuljr. <l&at bit nu foo onber onjï toegaet/toie c bic toat toeet; falbit tonnen lo« cfienen^ ^eHoocheyd vandesHee'ren Bevei-magt isf ben menfcften upt b ogen/ m top (iraj: fepben / boen fp ban nog toat goebiei / \ dunckc haar foo goed ^aar en boben; fiet gp be lieben m t gemeen toel boen 't geen tegen haar humeur,

English

King — see Pareus on that passage. In doing such a thing the person can well be entirely his own king, following his own temperament, his own sensuality, his own honor, his own profit, or something of the sort. That this is now how things go among us — whoever has any knowledge of it will be able to deny it? The Majesty of the Lord's Authority is out of the sight of men, as we have already said; and when they then still do something good, it seems good enough on its own account; do you see the people commonly doing what is against their temperament,
Original

tegen haar fin öcc. fmabelijft /ftbabeljjh / moCpelÜBijJ / Qlleenom dathetdeHeere wil? (en bat moed immers toefen / fOUb'fietingehoorlaamheyd, en felf-verlo-

English

against their inclination, etc., shamefully, harmfully, with great difficulty — solely because the Lord wills it? (and that must certainly be the case, would it be obedience and self-de-
Original

cbening fgn. ^3 Hog berber fal itft gaan fouö'et een geDoojfaamSeot in veriochening fon foo mocfl niet alleen benmenfffje die Bevei-magtfuy verin toog Rebben m top nu ö'^fegt fietmen; mm ben €(j;iiien moefle bp alle gelegentfiepb fulj^ b?p

English

nial.) Yes, I will go even further: would it be an obedience in self-denial, then not only must the person have the Authority in view, as we have now said — but the Christian must at every opportunity freely
Original

van Z ION. III. i'Sam.

English

of Zion. III. 1 Sam.
Original

Upt feggen enbetuygen, Dat fip fOO cmfafiC Of ÖOCt Of laat Ottl öftf Heeren God* wiile, onifu» Auihoriteyt, gebod of verbod. flttoijS DaacuHouiï' eerflDeféeecC <5oööceerc van Hjn gebied mJocn onöcc öc mknfcijen. (iet mp nu eenö/ Iniin Hceren, Jjoebccrcful]cbanon|c C!j?i|lencn af tsi i ^omtijijsi fuUen lp nog toel toat auaaDi* latcn/ ooh toel fomtijöiS om der coniciemic wnie , maactoieiö ec Weoatin ocfclicljapptncneiöcc0boo?toenöet/ enUerclaartfuljcteboen of teiaten

English

declare and testify that he does this or that, or leaves it undone, for the sake of the Lord God's will, His Authority, command, or prohibition. For always therein must first the Lord God's honor from His dominion be made manifest among men. See now once, my Lords, how far such is from our Christians. Sometimes they will yet well leave off some evil — also sometimes for conscience's sake — but who is there in company that goes forward and declares plainly that he does or leaves such
Original

om des Heercn wet , Dat Ijp niet en UJil fondigen tegen God , Gen. 39 : 9. en öat Öpniet en vermag van wegen Hjne Hoocheyd. Job. 31: 23. ^tet'eC 00/ mim

English

for the sake of the Lord's law — that he will not sin against God, Gen. 39:9. and that he cannot do otherwise because of His Majesty, Job. 31:23. See now, my
Original

l^eecen/ nopt» en fult op Ijo^cn/öat onfe gemene Cljjiftcnen baar in Godt de eere geven , maai ip lullen ecc oufcnb anb?e Uoo^toenbfelen üebenctien/ genomen toan ftare gefonbljcpb/ gcIcgcntOcpb $c. ^a fuUen i\g, cec in plaats van God , Coning ma* ftcn / feggcnöe/ bat haar luü , ()nac wil, Ijaar genegentheyd foijS $f. <Ên menen üa ban aiocei Cimitcajcft geb?agente ïjebDen/ al^fpmaacöienfioeöteöoDenfün/ batrp'tnuaöefelbcniagebaancnDebüen. '

English

Lords, you will never hear that our common Christians therein give God the honor — but they will sooner devise a thousand other pretexts, taken from their health, their circumstances, etc. Yes, they will sooner make themselves king in the place of God, saying that their mood, their will, their inclination is thus, etc. And they then think they have behaved in a Christian manner — as long as they have done the deed itself, that they have now done and finished the same.
Original

Ahik. (Cgten gp fegt / W. Broeder , i$S fOO kennelijck en gemeen . bat bC on-

English

Ahik. Yet what you say, W. Brother, is so well-known and common, that the ab-
Original

gerijmihcydbaacDanvergaai.cn meu mercht' et niet meet: (C Oceft mp ebcn# toel bicfitoiijrbetüaaft bocn (lann/aiji oDec t ongerijmde Uanbeganfcfie toerelb.

English

surdity thereof passes away and one does not notice it any more; it has nevertheless often made me stop and stand in astonishment, as over the absurdity of the whole world.
Original

galniet een volk lijn Godi erkennen Coning ce lijn over haar, en dat belijden ^ <Qn

English

Shall not a people acknowledge God to be King over them, and confess that? And
Original

fal een menfcjie hg fchande rcftcncn / bat öp bie Ijoogftc 2öcUel-magt fig onderwcrnt

English

shall a person count it a disgrace that he submits himself to that supreme Authority
Original

Cnb?cefH 3!mmer0 toenöt een Papilt be ordonnantie van de kerck b2Pmoeötrt

English

and fears it? Indeed, a Papist invokes the ordinance of the church as his excuse
Original

tooo? y aiö i)p bcc.nogenss öe felbe / petsS niet en betmag te boen : foo fal ooi een on*

English

when he cannot, by reason of it, do something: so also shall a sub-
Original

derdaan frg beteert ÖOUÖen metbe eere van gehourlaamheydaen fijn Koning, en'Ö

English

ject think himself honored with the honor of obedience to his king, and the
Original

laoningsf bebelgeern boojtoenben. a©eemp!bjatiSatanftceft ben CftMenbc* tobcrt/bat hy alleen fig fcDaamt boo? te Ujenben't gebob ban fijnen foo onepnbia fou veraynen Koning ! afl^aariycli (ü rbane bjeet uict Of bit ftennelöcöec of acuhi? famcc isi / en toaac t iiupiei tc brengen i ^ "

English

king's command as his willing excuse. See what Satan has brought the Christian to: that he alone is ashamed to invoke the command of his so infinitely sovereign King! Truly (Urbane does not know whether this is more well-known or more acute) and where it is easiest to bring it.
Original

Urb. M^rnn^ anbersi / nnjn.d etagtenö / ban tot bfe Onbandicbeyd en Hevllooiheyt baar otp nu öan fpzctien. I^oe l ben mcnfclj i.ö in confdenrp-bjerft fiin ev- Ifs" <2nti3Bi fijn reputatie te na / batiip eenen andre Koning ertónnen fouoe. We Hoocheyd dts herie.i CU onbcdoclKntljepö heeft met bec tiib foo bdh

English

Urb. Nothing else, my honored ones, leads to this disobedience and godlessness of which we are now speaking. How the person is in conscience-work his own self! And it is too much for his reputation to acknowledge another King. The Majesty of the Lord and the lack of self-denial have over time so deeply
Original

gcf regen fo biep / fo betre / fo onnafpcurlijch/ batmcn fig ( 45ob0 bpfonöcre blocii baar onbcr bjcrclsenbc ) (jeeft begonnen tc fcfiamcn an. ders te belijden; ijoetuel fonuijöüS de confcientieC bie fo niet bieg te crijnen en lö )

English

sunken so deep, so far, so unfathomably, that men (God's particular blessing working beneath it) have begun to be ashamed to confess otherwise; although sometimes the conscience (which is not so easily silenced)
Original

^^^^'^ fi'^^O^^ gruwniam en nict min u4nderli,ck-

English

causes something gruesome and no less wonderfully
Original

ccmecfit bog allc magtcn op eecbebjeUrlunb tocrben/ ai^gljptoelDcbtaangei

English

noticed that above all powers on earth one day they shall be called to account, as you have well noted
Original

n^fmnfai^n toel gcficn en gcmcrfttjbog alji f c ft baar ban met fommigu

English

well seen and remarked upon, as it indeed was there, with some

Translator note: Heavy OCR damage; translation reconstructed from legible fragments in context of surrounding discipline dialogue.
Original

ecfp^o öen ij b; en myn mifnocgen ober toonbe/ creeg ift tot antb). Itt niet geno?^

English

and I showed my displeasure about it, and I got a reply. It is not enough

Translator note: Significant OCR damage; translation based on legible words and dialogue context.
Original

dat men de lende nog Iaat, en niei mede en loopt in 't quade Jalfmen fo woud doen.

English

that one still holds back, and does not run along in the evil, if one were minded to do so.
Original

^^}^"'^ beginnen te Ipreken , yder foud het befchimpen.t.tö. fO fOU#

English

begin to speak, everyone would mock it. So would

Translator note: Heavy OCR damage at start of block; legible portion translated.
Original

ö n bie menfföen fig nog meet befonöigen in 'tfpotten, geiöcftmet hetTaten des , ' '"^ ""^^^ '''^^^^ brengen van 't gebod felbe ; en top eu foubeu DCcn boet of öoeb / maar tod bat gem . quaad baar meeb' beroo?fa&en. ° °*

English

those people would sin all the more in mocking, just as with the leaving and bringing of the commandment itself; and we would do no good or deed, but only cause more evil thereby.

Translator note: Partial OCR damage; translation based on legible portions and dialogue context.
Original

oeeriïe lii^^'^''"! ^" ^^^^ »*^f l^t^ « > ^ant fpot cn fcfjimp moeten top

English

For mockery and scorn we must

Translator note: Heavy OCR damage; only closing phrase legible.
Original

2^?r L??!"''"' i!' Heren wille, om febeüjden dat Godt orfe Coning i0: bat fp

English

bear for the Lord's sake, to confess that God is our King; that they

Translator note: Partial OCR damage at start; legible portion translated.
Original

i>m boo? argec toojbi?n/ m Hm/ bat ii^ Dp toebal / totöarei^ftoacer oo^b^i

English

become worse through malice toward Him, that it is by chance, to an ever harder judgment

Translator note: Heavy OCR damage; translation based on legible fragments and context.
Original

{toelcU ooft OeWötmoet fijn/ cn die vuyl Pjn , daify nog vuyl werden. Openb. 22: ) S de Geeft werd gefmadec fjaat aanoaailöC : ItiaaC tor Gods Heerlijck-

English

which must also be; and those who are filthy, let them be filthy still. Openb. 22:15. The Spirit is mocked as it approaches: but to God's glory

Translator note: Partial OCR damage; scripture reference preserved in author's form.
Original

hevd SanoaanDc 1. Per. 4: H- toant of top op öat oocnuiuft niet mm war eere OaacDoo? berccijgtseUentocI i.to? heyngen en agten i Heren Hoog.

English

approaching. 1 Pet. 4:14. For even if we gain no honor for ourselves thereby, we still honor and esteem the Lord's Highness.

Translator note: Partial OCR damage; scripture reference preserved in author's form.
Original

5 ^ ^Tr. he^^^^^ Pet r I ?. i-a©P öoen een toet ft 't geen gefcöapen 10 Den Igere

English

Pet. 1:2. And that is a testimony of what is created for the Lord

Translator note: Heavy OCR damage; scripture reference and legible fragments translated.
Original

ï^betRee^^^^^^^^^^^^^^ loan toP erkennen 'f Hemels Bevelmagc , en . n(e getoilUoeon-

English

whereby we acknowledge the heavenly Authority, and those who are unwilling

Translator note: Heavy OCR damage in middle; legible portions translated.
Original

tc en; (al tfönet

English

to do so; (even though it costs

Translator note: Fragment; OCR damaged.
Original

?Kc S^ecitiK öte . bie l^cni fmaöen. j^aat tnmmm/ 1

English

those who mock Him. But meanwhile,

Translator note: Heavy OCR damage; legible closing phrase translated.
Original

fleïnTephanTfe^^^^ fünöc: Ooe öicp bim Daaï upt/ »twcgetf öec

English

little Stephanus... sin: how deeply they go out from it, the way of

Translator note: Heavy OCR damage; legible portions translated.
Original

SScSeetöen tn iefe fo öelfcöe / af fcfiutoelucfte fafte ; toant «et ; öe ^o?er^ m ScMraoteit t iimdeH Doo? iïe öanö en id.ni.penVr nieöc;öie^p?etten ?ou. ?,SSt ffa ful^^^^^ toen ; tAe (toanneet een upt öupfenti bat een jt»ct/ aanmaftt/ ?n KSm hepb baat Dan boojfldt ) oDcnupgt fun / bat t la toel fo beöoojbeni tXm^m tZm ut beranttooojbinge fo bat bit / met ^^^^^^^^^^^^^ Smanb öeccuppt / maat ben gemeenen rreyn Dan bic / bic rgrosbanDctjant*

English

matters in this so vile and abominable affair; for the leaders in the congregation have their hands full with those who would press on it. And this is how things stood then; (when one in a thousand takes up a matter, and his character is known to them in advance) they are convinced that it is indeed so fitting; yet in their defense, so that this is not taken up with any one person, but is the common spirit of those who are of the worst kind

Translator note: Substantial OCR damage throughout; translation reconstructed from legible fragments and dialogue context.
Original

i««fb 3etl mat bUnfit Uf. i bat C Uptgenomen be waarachng ^ehey-

English

that, it seems to me. That is, except for the truly Reformed

Translator note: Heavy OCR damage; translation based on legible fragments.
Original

6 rlreforS S Solft ba ftg ban t l^au^bom afgefföepben {jeeft om

English

Reformed people who have separated themselves from Popery in order to

Translator note: Partial OCR damage; legible portions translated.
Original

S?e verhe^^^^^ gehSorfamerf van Menlclien geboden gcfjeten

English

be called the obedience of human commandments

Translator note: Partial OCR damage; legible portions translated.
Original

£S..heUetbe^^^^^^^^ Godere gehoorfamen : en bit W bert

English

to obey God: and this becomes

Translator note: Partial OCR damage; legible portions translated.
Original

Saa €nScn ^^^^^ defulcke niet mcttoaarüepbna/ batfp

English

and some not with truth, that they

Translator note: Partial OCR damage; legible portions translated.
Original

St baS ftctftT e^bö^n toiUen fun om unband^g en heyi-ioos

English

want to be ungodly and unholy

Translator note: Partial OCR damage; legible portions translated.
Original

öaacljeeimjeben , fienbat be bubbel die genaamde gereformeeri' *nfO

English

in their secrets, seeing that the devil — the so-called Reformed

Translator note: Partial OCR damage; legible portions translated.
Original

felf Koning toare. „^^^.^^^ fïiöcfflfttmoebfa/ fioeboo?figtigBclcpbt)tocet

English

himself were King. Wisely, prudently, cautiously does he lead

Translator note: Partial OCR damage in middle; legible portions translated.
Original

ïrjCfi liefde %\\ Wel-dadicheyd I.Ö Pf. 141:?.) llOO?Det)anÖÖOUtltbOO?yetquaads ,

English

love, Beneficence (Pf. 141:3.) to keep the hand back from evil,

Translator note: Partial OCR damage; scripture reference preserved in author's form.
Original

öoacotïÊCtcciaöcn/ öataf tetoeewniss : fofegtömmcnfcD^gy fchijnteenpijkop

English

being reproved, that it is to eternity: so a person seems to have a pike

Translator note: Partial OCR damage; legible portions translated.
Original

niy te hebben, gy hebt hei alujd tegen niy ; die gy genegen fijt , fietgydoorde vingeren ; ( af^ Of Dilt ïClt ttJetft öan UcfÖC toare ) en fo voort j Dit Ö^fjOCf iÖOOÖ

English

against me, you always have it against me; those you are inclined toward, you see through the fingers; (or if this were from love) and so forth. This seems good
Original

f)p iil. niet te UetbjcpOcn : ia fo oemccn toerö öat / öat top tioojsangers* fclbe öaac tn-cetotcfuiö tocrDcn / fcoö^Möe alj5 ö'cen Dcfltaft toetö en ö'anö^e ntct ; men moec

English

not to be denied: indeed it became so common that we ourselves as leaders were implicated in it, so that when one was rebuked and the other not, one must
Original

den perfoon niet aaanemen, d'een niet harder vallen als d'ander ,al.i2{ Oföat hard

English

not show favoritism, not fall harder on one than on the other. But if that hard
Original

vallen toawj fouDcu top ooft fo oojïjglcn in oc\3allc ccit iBeöccön-mccficc fip ttocc ficcben {lomcnüe cbcn brandt / Oen cencn eene fccc m onttïeUenOc mcDtcött ingaf cnö'anber gctuflUggen/ enflemnUct^ fictuptfooDleefcïjlDCficoogenfict on^■ Uolfft / cnfo gedtdocis toiüen fp nogtftanjs Gereformeerden fijn j öaac tsf öcn fp^ing Dan 'tQitaaD. <^niang!esDttcanaal(oint/tiatiticnaltoatDaat:aan|Dangt/

English

were falling, so too would we judge in the case of a physician with two sick persons coming with the same ailment, who gave the one a very stimulating medicine and lulled the other to sleep, and silenced him when he looked out, so that the people do not see it — and yet they still want to be Reformed; there is the spring of the evil. And as long as this canal runs, all that hangs upon it

Translator note: Substantial OCR damage; translation reconstructed from legible portions and context of the physician illustration.
Original

r. to. 't onderloeck DCC UOO^gangtCCn / 'i aanbrengen ïjan 't QUaöU / j)Ct vernemen

English

namely, the examination of the leaders, the reporting of the evil, the discerning
Original

tw al tont tot gcm. bdtraffinge Dient / begint boo? quaab te 6cui:cn / en Inquifitie , /. erkiitken , vcrfpieden ficc. tc nocmcn/ Dog fal Deel ligt ttog anöje gelegene* Depb comcn om baac ban te fp?chen.

English

of all that serves for the common reproof, begins to be called evil, Inquisition, prying, spying, etc. But there will very likely yet be another occasion to speak of this.
Original

Ahik. i^oggaat tbcitraticnfoaificen: maacnlfmenmetdetugrconitfnbabe* lijcftc af houdi .^c van 't Heyii<',c { önt alleen 000? be <0elobigen i${; ban fpeuctmm

English

Ahik. Yet reproof must go on: but if one keeps back with the most hostile turning away from the Holy — which alone is for believers — then one discerns

Translator note: Partial OCR damage; legible portions translated.
Original

m*fl Ijacc onbandicheyd , en tJOe fecC fP ban btefÖtl/ biebe Caftijding hatende 'f HererVwoorden agter lig henen werpen , Pf. ^•o: 17. en Ooefpfcggcn laat ons hare

English

their unruliness, and how far they are from that; hating discipline, casting the Lord's words behind them, Pf. 50:17, and saying, let us break their

Translator note: Partial OCR damage; scripture reference preserved in author's form.
Original

banden verfcheuren Pf. 2: 5. nict een menffl) bp na Of öp fielt fig baat tegen ; ia fo toepi '"at d'oribandiLV eeuwe fig baac aan gelcgcn fjjn / batfelf <0?ooten niet fel^ b»jt ^iiare magt gebjüpcfien/ ora be tugt te toceren en fulcbe Danbelofen te öelpen/bat ijj bcbctben.

English

bonds asunder, Pf. 2:3. Hardly any person opposes it; indeed so much does the ungodly age take an interest in this, that even the great do not shrink from using their power to ward off discipline and help such lawless people — that is, to ruin them.
Original

st^l IBaat/ Heren ijS bat tocl b?ceinb! toant 'tisJ ben iwenfcBe 'tvocdfei

English

Steph. But, Lord, is that not strange! For it is natural for a person to reject nourishment
Original

Vjsv Sinfiele vircygeren : enbe epnbcUjtfieaffnDbingeijlÖ^taf feaen van een lid,

English

of the soul to refuse: and the final cutting off is the cutting off of a member,

Translator note: Partial OCR damage; legible portions translated.
Original

b;"^ som immerjj geen öoop weer ten lebenDeeft/ enfiiljcenisf geen Wcidadig-

English

who at any rate has no more hope of life; and such is no act of kindness
Original

Urb. Htccom mocdmcn t attabe laten / en fig aljS toare Cfijiflenen blagen /

English

Urb. Therefore one must leave the rod, and conduct oneself as true Christians,
Original

bat toöcc bcanttooo^b ^aob^ nieningc in befen / en foube ban blijcfien bat fuljc Weidadicheyd getocefï toare ; maat Doenbc / fjet ban tegen be roebc te öebben ijS ber onbandigen. iKaar/ tocerbe 235oebcr / bie gclüclienifTen in bien fin genomen/ en gaan niet aan ; be tugt i^toel fobanig alis gpfegt; maarallesSheyifaamentot genefinge.Niet alle voedfei toerb Daar ontrocfeen/ maar bat ben gefonben epgcn ijef/ fo bocrt be licöamelö&eMtdecijn-meeftersooö/ cn men fegt niet bat fp be fiecftctt Oaar bocbfel ontrcclien. t lib toerb afgefet maer ten leven j tot ftigtinge , en met toe nederwerpinge, 2. Cor. 10 : 8. fo bcrrc ijES ftct / bat alle ftoop ten leDctt baar boo? af» flefnebcn foube toerben; en ijS bie gclijcfu niö baar in niet paffcnbci 'ttoetbbaii

English

that would answer God's intention in this, and it would then appear that such kindness had been genuine; but doing otherwise, having the rod against you belongs to the ungodly. But, dear Brother, those comparisons taken in that sense do not apply; discipline is indeed such as you said; but everything together is for healing. Not all nourishment is taken away, only that which the healthy person loves as his own; so also do the bodily physicians, and one does not say that they take nourishment from the sick. The member is cut off, but for life; for edification, and not for destruction, 2 Cor. 10:8; so far is it from being that all hope of life would be cut off thereby; and is that comparison not fitting there? It becomes
Original

d'uyterli jckegen-.cynfchap afgefneöcn tOt eCU tèftett bat I)et van 't verborgen lichaam niet en fÖ/ foD^t inwendig ook allo met hem Itaat, en DP 00 "'et en bekeert opbat

English

the outward fellowship cut off as a testimony that he does not belong to the hidden body, so that inwardly also all stands thus with him, and he does not convert, so that
Original

lip bat bemcrf?enbefig beheren foube.

English

he, perceiving it, might take care of himself.
Original

Steph. ijS cbentoel een teben bat fpl. leven hebben en gcboelig fijn / bat fp fa tegen 't tocgnemenban enig boebfel fijn etc.

English

Steph. It is indeed a reason that they have life and are sensitive — that they are so opposed to the withholding of any nourishment, etc.
Original

Ahik. 25?oebcr alsi gp toat tijb inbén bicn(ï gctoccfl fult fön / fal bit uto geboelett »aa^ bergaan ; meent öp bat be iicb^n baar om bg tugt fjaten/ om bat fyic gevoe.

English

Ahik. Brother, when you have been in the ministry for some time, this feeling of yours will pass away; does he think that the members therefore hate discipline because they feel
Original

len?

English

it?
Original

ö8 BESCHOUWINGE

English

68 BESCHOUWINGE
Original

len ? QmM, miimm a fo een / tiat i$ i^ecen oogmetb s en gaafl toajs ttm menfcfje oeöete«: maat neen/ alleen ijct/ het uiiteftöatöaaïöeleDentoerö

English

is it not? No, no — that is nothing worthwhile, and the spirit that was to direct a person to improvement — but no, only that, only the outward show that was lived there.
Original

HP Öen ItienfCBe/ toat ichandeOffmaat; iJOatlUude, toat vemedermge oftcpet

English

To the person — what shame or disgrace, what vileness, what humiliation or contempt
Original

^ttfQüijX i Iiat geenfmjS Dau öe lacch üe-ooat cu tiierti/ aUöoo!$ enmoettoec» öen i öat ooh niet een m[)te toeectJio ii$ bp öe gecaeiijcke tugt öie Daac inne tjs : öP fultaljJmetutooogenffcn/ ötecljapectijctöelieticn/ cn netöen0 anöerjS : enten tcate öat öat öaacaan Uajl toaö i of alö l)et ecnpulJlüc& petfoon eensi een fcöanöe fai fijn pet ban öcn <6olïf-öten^ te Ijouöen / (geUjb Ijet nu al in belet petten legt ) ; öanfouöen offulien luicke öetocöc laten tugten en öaiwen tot fpmoeöeiji/ en wietjj Daarna blagen.

English

Steph. That by no means comes from fear of ridicule — and so it must also be; for that is not even a whit worthy in comparison with the ecclesiastical discipline that is contained therein. Those of such high-placed affections should see to it, and no other course. And if it were once established that it would be a disgrace for a public person to retain something of the divine service (as it now lies forbidden in many laws), then they would or should allow such persons to be disciplined and driven to modesty, and thereafter complain.
Original

ü rb. ^Dat '33 ïuei toaac / mijn ^cct / cn De faacfe en behoeft geen lang DetoijiS / toant Daar 6omt ijctban Daan/ oatmen ftet De mquaute en ftet Koomfche geweid noemt, al.ö itU Dit aanmccclie Dencü ib ionnxM ■ ^(T^ï ooh oiiOcr onf g?oi5 ban t

English

Urb. That is indeed true, my Lord, and the matter requires no lengthy proof, for it is from thence that what one calls the iniquity and the Roman coercion comes — when I carefully consider this, I am also struck. And also among our great men of
Original

Uo(f b nog biel enige kemus van de nature oes iiigcs^Die DOg t'ecnematl gecltclijck 10/

English

the people there yet remains some knowledge of the nature of the law, which is yet entirely spiritual,
Original

cnDen mcnfcöen aan fijn iiütcrlöriun (ïaat in 't mmfle met aan en toert. i.Cor, lo: 4. (j^n Dat iel De oo?fabe/ Dai'et foo irepnig nut ban geficn bJctD/ nie» inanD bjert ct Dooi gebeten , bp na / m in fcljun / om nu fo toat ecdiicbct te leben; waar geen geelielüb effect/ alöverargenngeen verhanimge: inboegcfommige tn fiate mcnfcljelöcbetoüf^epD / be octtemng daar van DibtoiisS afkeuren , boojgeben* iie Dat top boo?gangeten aitijD moeten arbeyden tot it igtinge, en :fienDe Dat De tugt

English

and does not in the least touch the person with regard to his outward life. 1 Cor. 10:4. And that is the cause why so little benefit is seen from it — scarcely anyone is bitten by it, hardly even in appearance, so as now to live somewhat more honorably; where there is no spiritual effect, as there is no rebuke and no amendment. So that some, in a state of human wisdom, rightly disapprove of the exercise thereof, giving as their reason that we have always had to labor toward correction — and seeing that the discipline
Original

meer vethardinge OUDet 't bolch dan beierlchat- betOOjfaacht, bii)0?cn llCbet DaaC toat ban af te laten/ cn De falfC door (agier middelen te vercrijgcn, DatijS/ De

English

causes more hardening among the people than improvement, prefer to let go of it somewhat and to obtain the same end through gentler means — that is, to
Original

itienfefjen in öaat eet laten/ en fo toect ttügcn tot burgeriijcken w ande'. , ( toant Dat Seet nu den menfche Chritto weder te gewinnen , alfmen Ijem / blpbenbe in gem. mifbattinge ban Den aarD Deel tugtsJ / Doo? b?cfe ban fmaaD of pet fulr toeet in fgn *ïo?igcn eetliicben trant Ijoubt of biengt/ en fo tabeu top fclbe t toare fpoo? bijfJet; niet beDcncbenDeDat Deonvrugibaatheydcomtby toeval ban f menfcDcnonberflanö cn mifgjeep/ Dat t miDbcl ebentoel ban <©oDtgeojDcntengefegenDiiS/ Dat top 8et Doo? 'tgclobe gcbjupcben moeten/ De l^ete verbctere en vet harde Daar Doo;

English

leave persons in their own honor, and thus guide them toward civil conduct — for that is now said to be winning the person back to Christ, if, remaining in a common misapplication of the nature of that discipline, one keeps or brings him by fear of disgrace or some such thing back into his former honorable manner of living. And so we ourselves lose the true track of it, not considering that the unfruitfulness comes incidentally from the people's lack of understanding and misapprehension, that the means is nevertheless ordained and blessed by God, that we must use it through faith, the Lord will improve and strengthen through it
Original

iiien t öem befjaagt. ^og falvan ddenDicrnainDeMif-vamngenderChnftentvaarheden b^cDer gcfp?obcn moeten toetDen. 'JCltljoosi gpl. fiet toeDerom/ mijn Heren . öoe 't ganfclje berDecfin Dcfcnenbelijcb Daar ban comt/ Dat 't geeniiyterhjck

English

when it pleases Him. Yet it will further have to be spoken of concerning this, namely the misapplication of the Christian truths. Already then you see once more, my Lords, how the entire ruin clearly comes from this — that it was never outwardly
Original

cn bleefffilüb toasi getoO?Dcn in ÏJCt Pau(dom cn bp De gereformeerden nu fuiver gee-

English

and permanently established in the Papacy, and among the Reformed now purely spi-
Original

fteiijck gcf onfiDcrcett / en gcb?upcbt moc(l toetDen / men t felbe toepetom vieefchlijck neemt/ toaar Doo?/ niet alleen al öc b?uot bergaat/ en De menfcli geen betering öaar Dooj en becomt / maat (alle Die uptcrlijche paraDen / ban G " J^i-ick Hoff,ge. vanckeniffe , ftratfen &c. Die mcu Dan uog lu t Paufdom te bjefeu IjaD / tocg gcno^ wen fgnDe)Den menfcfie verhardet toerD/ en fo t'cnemaal onbandig^Dat fiet |jem Dup* fenömaal beter toarc/ De He> lipe Waarhcyd nopD gebem te tjebbim

English

ritually considered and used, but one takes it again in a fleshly manner — whereby not only does all the fruit perish and the person receives no improvement from it, but (all those outward parades of a princely Court, imprisonment, punishments, etc., which one then still had to fear in the Papacy, being now removed) the person becomes hardened, and so utterly ungrateful that it would have been a thousand times better for him never to have received the Holy Truth
Original

Ahik. Weerde Broeder , al^ lU in mön gcDagt eeu^ toeöcrom Ijetfiale t gun top iiaae/ ban Die reif-regerinpeDetgenaamöe Chriftenen, gcDifcoureettDebben/ fo üa icb obettupgt Dat ftct toaavUjcbalfotö/ ölfmenr te toeten j tHeyige i^^^^^^^ «^arc GereforiBeerden . Die nog ouDct on^ fön / upuieemt. »ar mfu fouDe fcg» een / Boe ijl mogelöcb getoeeft oaar toctc comen i toa^ niet De Reformatie Daar toe eangelegt / op Dat Den menfch boo? De predikinge des geioofs den Geelt ot^ü^^Qer^, Galfi: l d Jdoor geley4ct fOUDC toetDen/ Rom.8: H'de werckingen des hchaams

English

Ahik. Worthy Brother, when I in my thoughts once more reconsider what we have discoursed concerning that self-governance of the so-called Christians, I am convinced that it is truly so — if one is to know it — the Holy, true Reformed ones, who are still among us, excepted. But one would say: how was it possible to come to that? Was not the Reformation designed for this very purpose — that the person through the preaching of faith would be led by the Spirit, Gal. 3:2, Rom. 8:13, to put to death the works of the body,
Original

van Z t O N. III. i'Sam. €p

English

of Z I O N. III. 1 Sam.
Original

doden , fbtÖ» verf. 15. CtlbC het vleefch cruicigen met alle (ijne be\reginj»en enbegeerlikheden, Gal. ^: 24. toaiU Chriltus loudc ÖOO? Dgn <0ce(lÖC!0i QÜOOf^ in haar hcrte wonen > Eph.^; 17. in haar leven. Gal. 2: 20, CU een gcttaite crijgen,GaI.4: 19.

English

to put to death, see v. 15, and to crucify the flesh with all its motions and lusts, Gal. 5:24, so that Christ would dwell through His Spirit of grace in their hearts, Eph. 3:17, in their lives, Gal. 2:20, and take on a form, Gal. 4:19.
Original

IBaar f)oe ftc ich dat bolcU tcgcnttiooj&tij fo ocfldt i tiim Dan alle Dat / maac cnc' bil cygcn-wii . en kU- regcniigc lia püec$ luft Ijem lepöet. Urb. 21a öat tjS tboiïi öat öaacom ban t^auföonifclKpbctieomtJicgcm.

English

But how do I see that people today are so disposed — nothing of all that, but only one blind self-will and self-governance that guides him wherever his lust leads him. Urb. Yes, that is truly what comes from it from Papism — that enemy.
Original

(raottge predikmge des gfcloofs(Die ÖCnGetil des Levens die in Chrifto is on.Ö ineÖC-

English

powerful preaching of faith (which the Spirit of Life that is in Christ communicates to us and
Original

Mt I cnö alfo met effect ou0 om-feiljcn beriocl)encn Doet ) fuibct te iteicu en tc hooren ; enöc öcu i^ccc Jcfum te gccrijgen, nict boo^ eene oenietmoe Dcjef nionöö/ maai: een tDacngttae / epgcntlijcfie nutttgtnge booj t geiobc/ biaac Xmi jeihs f).)ac

English

thus with effect illuminates and renews us) — to hear and receive purely; and to receive the Lord Jesus, not through an empty mouthing of the lips, but a true, proper receiving through faith, whereby the Lord Jesus to them
Original

ccnc Jevendigmakeiiden Geelt fOUÖ toetöen l. Cor. 15;: 4.^. om Gtcllelijcke men^ ffÖen te fijn/ ganfr[) verlochend aan haar eygenwil.e, engctJClijCfienaden wiilc Gods den tijd die nogoverig is te leven i. Pet. 4: 2.

English

would become a life-giving Spirit, 1 Cor. 15:45, in order to be spiritual persons, wholly denied to their own will, and by the grace and will of God to live the time that yet remains, 1 Pet. 4:2.
Original

Step. IKaar fouöc bat foo voimaackc fijn ()iet op actbc K fcggcn fp. TJrb. Slcbcnöig comtu boo2 ^joeDec/ d opweilmgebanonf bo'rbleefcölücli Ijette/ battnaUcgclcgeutlicpöfuuchciiendigen toevlugt neemt / tot bec Heyligen

English

Steph. But would that be so perfect here on earth, they say. Urb. That comes before us, Brother, as a rising up from our formerly fleshly heart, which in all circumstances seeks and takes its last refuge with the Holy
Original

onvolmaacktheyd , biebogfelbe bcichiildigiijck cn verdoemelijck bog baat baH

English

imperfection, which is nevertheless still blameworthy and condemnable before God —
Original

fjiecna: tdi fcg 't comt ijicr op geen onüoimajclulKpb aan/ 't t0 den gemenen treyn baat top ban ip^eficn: enbe t)oe onvo; maakt oob een 'bjaratig gerefojitiecrb Tempel des H. Geelts 10 / nOQ fal l)p in verlochening uptfteben ÜOben anbjCjOf Zenos ïl^if»

English

hereafter — I say it does not depend here upon imperfection; it is the common course that we are speaking of. And however imperfect a truly Reformed Temple of the Holy Spirit may be, he will still rise up in self-denial above others, or above Zeno's dis-
Original

ttpulen fianrö mccittrjEf v<ihnaakiheydnictenl)aöbcn/ nog ronbrncnfienbatfjet ^Difcipuien ban Die fcljole tooren : beel meer moe|l bat litec fijn/ baat lo volmaakt

English

ciples' having not had such perfection, nor could it be seen that they were disciples of that school. Much more must it be evident here, where so perfect
Original

een mceltct fijn lecrÜnoeU bOO? fo cragnge middelen eil betoegingen rot de verfakin-

English

a Master has bound His teaching-knot by such powerful means and motivations toward the self-denial
Original

ge fo^mcret / en toii batfunbifciputenmerbeUjcfiupttebenfnUentnbLfcibeentn betragtnige ban fijne geboben/ op uat hy verhecrhjckt werde Jef-ói: y maat totbe faafi. «^pb^iagt waar du vandaats comi ? -mijnl^eec Ahikam ; bed toajS baat toc te feggcn / en fal belt Dier na in t gcmccen gefctjieben. Conftbeteet nu alleen en ep»

English

so formed — and wills that His disciples should rise up more clearly in this same observance of His commands, so that He might be glorified, Isa. 61:3. But to the matter. The question arises: where does this come from, my Lord Ahikam? Much was to be said to that end, and much will be written hereon in general hereafter. Consider now only and particularly
Original

gen tjiec op tOeblen gjonb bOben geftelt t. to.de Reformatie, en wat die was moeft door den Geelt geleert lijn, trn al des Iclfs pligten enkelijck daar door betragtet :

English

this one ground set forth above — namely, the Reformation, and what it was, had to be learned through the Spirit, and all of its own duties exclusively observed through it:
Original

fiilf een toarc gerefo^metrben Godf.menfche , genoemt mocfie toerben. Jjlèaac

English

in order to be called a truly Reformed God-man. But
Original

toant nnben mtnfrlle Die gereto' meerde leere der genade al0 een fchool-leere letteC*

English

for when the person who has learned the Reformed doctrine of grace as a school-doctrine in a literalistic way,
Original

IjjchadeiTt beeft/ om beöoaarUepb te toeten (toant ban toajSbp behouden ^nan* fiip0 om bat l)p een Lidmaat ban be lüerü toa0 ; Die te bettoi(l-tebenen/en te berbe^ Wgeni enbe l|p alle bebctragtingcbcffclf0nog^eetteiijck \e.itaannog geefteiijk gedaan cntjecft/ foo i0 DP "atucriijk gcbleben/ nietgctranfpoJtcett oropgeofferc

English

has embraced it in order to know salvation (for thereby he was saved apparently, because he was a member of the world; to vindicate and defend that) — and he has never yet spiritually understood nor spiritually done all the duties thereof, so he has remained natural, not transported or offered up
Original

Rom. 12: 1. van lig Idven aan Godt ( toelCHer0 Hoocbcyd Of abfoltlte Bevel-magc

English

Rom. 12:1, of his life to God (whose Majesty or absolute sovereign authority
Original

I^P niet gefien en IjaD ) en bu0 !0 ))p toel ban lere en woorden maar niet ban Hn ber^

English

he had not seen) — and thus he is indeed changed in doctrine and words but not in heart,
Original

ÖnbeCt/ enbe bleef fjjn ey^^en voogd: enbe cn fijn al bie het rlijckecraeten der H.

English

and remained his own guardian. And all those who are the rich treasures of the Holy
Original

gereformeerde Waarheyd, üp u flta]c bctmclbet/ jcm nergen0 anbcrsi toe bienenbe / al0 tot fün overtuyeinge, en fwarer oordeel. <ènbe gctotf( mp biHitht ifli baat it) binbe een befcftepb / toaarom be l^ectc in fo bede getoefïen bc0 liarbritr fijne bpan» ben fo giutofaamlijcft b^f ft boen woeden tegen t gereform. voik , ja bic toebe ban

English

Reformed Truth, disclosed to you at the right moment, serving no other purpose than his conviction and heavier judgment. And indeed it seems to me that I find therein a description of why the Lord in so many times past has so cruelly caused His enemies to rage against the Reformed people — yes, that wrath from
Original

Spaanfche of Roomfthe Inquifuie ïnfijnc Heylige Voorfienicheyd fp CialÜb bOOJ

English

the Spanish or Roman Inquisition — in His Holy Providence specially brought
Original

fiaac gebtogten / of tegen l)aat boen geb?ui6en fteeft/ 1. to. om bat / op be leere der

English

against them, or caused it to be used against them — namely, because, upon the doctrine of
Original

Waarheyd , bat Almaguge middel tot Heyligmakinge COm fotc fp?cficn lipt PhiL

English

Truth, that all-powerful means unto sanctification — to speak thus — out of Phil.
Original

4: 13. } occn meer uptflebenDcpb batt ware verlochening en deugd enbolgt / l^p

English

4:13 — no greater conspicuous display of true self-denial and virtue followed. He

70 BESCHOUWINGE

Original

70 BESCHOUWINGE

English

70 CONTEMPLATION OF ZION
Original

'öne reBenfns (fo tc fcflgcn ; niet en üint/ en fünen H. name öic giorieufe Heeriickheyd ntct en becoint ban Die / Die Iji» Daar toe-oe(ielt en iwoorc der waarheyd gege» benljaö, gcUjhooIitc Dugten |laaty Daiöp Uoo^tgaan/ cnfulc&e gereformeerde

English

His rebukes (so to speak) do not find, and His holy name's glorious majesty does not receive honor from those who have been appointed to that end and given the word of truth; godly fruits should proceed from that place, and such Reformed
Original

toeg-toecpcnfal nuteene manlijke weg-wcrpinge , (nieiDegerefortn. waarheyd.;

English

casting away will now be a manly rejection — not of the Reformed truth.
Original

Ahik. ^Difhtoiiö Ijcl) icli ooU ücDagt ; toace Jjet D?eemö Dat De J^cere Babeis Beker fulcficn in De [ianD gaf ^ Uiani Ijoecerpe met Atgoden , of met fun eygene Begeerte te Öcgaan Phil. 5: 19. Eph. f:3. direde of indirecte Afgoderycte plegen 10 UOOjDcnJlereartfelDe Col.xry. 3löiCft D?eefCÜOO? Den droelcm van dien beker;

English

Ahik. That is also what I thought; was it not strange that the Lord gave Babel's cup into such hands? For to walk sharply with idols, or with their own desire, Phil. 3:19, Eph. 5:3, to practice direct or indirect idolatry, is called the same thing, Col. 3:5. I shudder at the dregs of that cup;
Original

öcmercöt öefen tegt iipt geleccD toccD Dat Die Seifs- rcgeringe, a fgoderye tiEfCtgccn onDcft Pauidom Dan hare Afgoderye aifoo niet en gefcl)ieöj en jp fulp betet onoet^

English

observe that this text, rightly expounded, shows that self-governance is idolatry; yet the Papists are no better in their idolatry — it does not happen so, and yet they are better under
Original

toefen fün, ja DeiijDen jefuöeciagtigtefön/ om ^ijne tocwUingen in ware Seifveriochening Dcn ujerelttc togen tot 45oDj5%critctJl)epö: enDicf namaal.ö booj

English

their way; indeed they are obligated to be worthy of Jesus, to show His works to the world in true self-denial, toward godliness; and this is all the more
Original

fUlCbei' fwarer oordeel.

English

reason for a heavier judgment.
Original

Sreph. a©atf0oofiDcnnaam-chriftenijerl)ölle" !)p toaantfigUan l)epDeU?pté

English

Steph. That is why a name-Christian deserves to be found guilty on both sides,
Original

fijn / Ombatijpeen litmaatbanDcfiClCll/ cn Bc ijderxaudeH. Gcrerormterde

English

because he is a member of the church and bears the banner of the holy Reformed
Original

waarheytijs / Da u'i)cm Dtt tc (cOuiöigtc maacht iViMt ebentocl mijn Ijccen/ fouDmcn toelmogiu fcggen Dat De i^ecc Die ftercHc fouD upitoepen i 't i0 immers

English

truth — which makes him doubly guilty. And yet, my lords, could one rightly say that the Lord would call up that strength? It is indeed
Original

fijnkertke.

English

His church.
Original

U rban. JjBaat alÖ bC l^eerc fuicke Belijders toegïcerpt / dees of die kercke Upt»

English

Urb. But when the Lord casts off such confessors, calling out this or that church,
Original

toept / fooencanmtnnictfefloenbat Hpiijnekcickc betimipt. ^e i^eereen ii$ aan plaatfe nog pcrfooncn geüonbwn/ nog ooöaantüDcn. Ais, endaar, cn onder dien 'i ^cm öctjaagt fal i^pdic Ujeber opcigten en Doen bloepcn / cn op foo Ijeerlijcö jentoijfeaiieffijncH.wijrheydgoeD-Dnnchcnfa;. tcUmet opmcrchniijeDehe-

English

one cannot conclude from that that He has abandoned His church. The Lord is bound neither to places nor to persons, nor indeed to times. When and where and among whom it pleases Him, He will raise it up again and cause it to flourish, and in so glorious a manner as His holy wisdom sees fit. Let us now note with attention the present
Original

dendaiiifche CJcreformcerde keickc UcfCllOUlDC, CU DatcgcftaUe IcmerCliC, (OCn fa«

English

day's Reformed church and its condition, and that state in particular — one may
Original

JcBniP lier«oaaclijcfi tDüf-maften/ Dat bitiittgcitu i$ "tgtenban Chniti Conmg. rijckfn tl^ (€crtamentboo^fcgtiö : maaröcbmpbitbtoilöocnooöfaatBtgtbon*

English

clearly testify that this is nothing other than what Christ's royal kingdom's Testament has foretold; but the evidence makes it all the more necessary
Original

Den tc bencftcn j batbceeuwijie WijUu-yd DeDaagt IjeeftDe ÜtrcKrmecrdt Leere

English

to profit from — that eternal Wisdom has deemed it good that the Reformed Doctrine
Original

Of tooo^bcn Der toaacljtpD, gclijcli een Morgei.iterre een t|)0 lang boo? upt te latcit lopen / ban Dc bpanDcn tegen-geiopcn cn gclafterD; ban De l^ccDct^ gepredikt

English

or words of truth, like a morning star, to run so long ahead — opposed and blasphemed by enemies; preached
Original

cn berDCbigt / banbe liCOen onveittaan. ban bcpDe milhandcld en milbruyckt, (Uoc*

English

and defended by teachers, misunderstood by the people, mistreated and misused by both (though
Original

toel De löeere altüD de n jne geftab Heeft / ; eer ïjaar goeD-Dagt De Son der H. waarheyd fclbc met tragt te Doen Doo2b?e6cn. 5S>an fouöc de Heere felbe predicken aan

English

the Lord has always upheld His own), before it pleased Him to cause the Sun of holy truth itself to break through with power. Then the Lord Himself would preach to
Original

dc herten Der menfcl)en / cn fi)tic Pneiters mee vetticbeyd droncken maken , op dat

English

the hearts of men and make His priests drunk with abundance, so that
Original

ficnDe fijn ban m bobenD anD?e / aljS Ligrcn in de Were d, Phil, 2; 1 ^ al^ een uyt-

English

they may be shining above others, as lights in the world, Phil. 2:15, as a
Original

vercoren geüagte, eeix heylig volck , gefet om t e vercondigen de deugden des genen die haaruvt de duifternis geroepen heeft tot fijn wonderbaar ligc , i Pet. 2; p. Ctl

English

chosen generation, a holy people, set to proclaim the virtues of Him who called them out of darkness into His wonderful light, 1 Pet. 2:9. And
Original

naarom fcif wonderbare mcnfcljen funDc. Je(. 8: i8-

English

therefore would themselves be wonderful people. Jes. 8:18.
Original

m^ai mijn ïïeeren Du iiS m uy trtep . cn Dat miOcgien ^K^,? J^ïf,/'"^^,^ j5« fonb nu raab onö De tijö af te ö?ehen / tiss ober miDbag. 25cl)aagt ïjet ul. ich jlejte lil Krom na DcDen DenDecDenDag/ m Deïjittefig toflt nepgct ontrent ten4

English

But my lords, this is an outcry, and perhaps that — now the time counsels us to break off the conversation, it is past midday. If it please you, I will rest in Krom after today, on the third day, in the heat which inclines toward four o'clock.
Original

%tók"Sütauamctöö/ gaaïnfuilmtopon^D(«i»ct«om laten WnDe^m

English

Very well — let us then go up to our dwellings and let the others
Original

van Z I O N. I V. t'SAM.

English

of Z I O N. IV. TOGETHER.
Original

^joebec / ^m fcocne alle utocn acöepD-

English

Brother, so ends all your labor.

VIERDE T'SAMEN-SPRAACK

Original

VIERDE T'SAMEN-SPRAACK

English

FOURTH DIALOGUE
Original

Handelende van nog twee foorten van Onverlochentheyd ^ t. w. van Eygen liille^w Eygen Begeerlijckhederiy Genoegen

English

Treating of two more kinds of Self-denial, namely of one's Own Will, one's Own Desires, and Pleasure
Original

in üchepfeleni &c.

English

in creatures, etc.
Original

Stephanus. <8ocl!cnl»ag mijn Heer Ahikam.icfi öench top cencn toeg o^^an/öteiJ fal tch mp bp » ijocgciK 3^ Ahik. <0ocDcu öiiö 3?ocöcc/ bat lup bcpDc op onfc tijb pafTtn boet on0 clluiuOcr uinbcn / be blocftc ctjo^e icb ; flaat oaac : uls ocfd[ci)ap \fi mp aanpcnaant / fo gp uVd gang toat na bc nnjue Uocgct. <§cn: gccrn mijn Heer, öc ouöccnfuiadjc liebcncomichgccnitcljulpe. IKaac luaHjccft on.ö ü Urbanus (alsf l)p ixniJ upt-fpMicn mag)aUe feggcnban bconatitaire oiiies voix : bc jiKan fcijijnt bcc ttJoojDen bol tcfijn/ ai0 1)p baar m comt ; 'ftOeb al lang tn bc pjcbicatic / cn nu ettdijchc malen aan fijne boojjtcUingen iï\ hecclJfe-nc. toei genierclu / bat tjp mt ban ftoangec gaat. iBaar cn löuDc baac tDcl niet pet agtcr tonnen fcljnpan i ich (joojbe onlang? in een gefelftljap / aljS Ijp fotoat rupm baac ban gefp^oiien f)aa/ bat fehctpecfoon fcpbc/ fooDat ctmaac cnigc l)002Dcn / men fict tod toadr bat Deen toil/ fobecb^cpo men 't bccbertf / om tc conclubeien/ ti.ö be hixcli nieticrgo af-fcljepöcn/ enbe ccnc fcljcucnigc maliën.

English

Steph. Good day, my lord Ahikam. I am thinking of going for a walk along a road — I shall join you on it. Ahik. Good day, Brother; that we both happen to meet at this time is a pleasure to me. Come, stand there: as your company is agreeable to me, so you can make your walk somewhat toward the new path. Steph. Very gladly, my lord; old acquaintance does not easily lose its bond. But what does our Urbanus (if one may say so of him) always say about the condition of our voice: the man seems to be full of words whenever he enters upon it; he has spoken for a long time in the sermon, and now on several occasions his propositions have been well noted, that he goes out from there heavy with them. But could there not be something behind that? I heard recently in a company, when he had spoken fairly broadly about it, that a certain person said: such that when only a few words are heard, one can see well where it tends — so broadly is the corruption expressed — so as to conclude that the church is not so far departed, and a schismatic means.
Original

Ahik. ï0atf)ctaf-fcbeydcnbecgcenerbicbÉnl^ecreb^efen/ ban bic / bieinïja^ ren omgan ï to.icn bat fp Hem niet cn b?efen aangaat ; bat / en W berre bat toe* fen moet / baar ban toouöe ich tod een biftoetjiien Doubcn bp geUgentljcpb / baac <j3i nu geen tijb toe.

English

Ahik. That is the departing from none but those who fear the Lord, as distinct from those who, in their conduct, show that they do not fear Him — that matter, and how far it must be so, I would indeed hold a discussion about at a convenient time; but there is no time for that now.
Original

iBaar L. Broed er, foub mcnallcbie ban kheurin^eOf onbehoorlijckeaf-fcheydin^^e bcrbenchcn / bic bcö kcrcks verJc rtboo?|teUen / fa met tooo?ben We een geheel verderf mebcbjcnoen fo mocft mcn't Moics boen / bic fegt 't fijn iljne kinderen

English

But dear Brother, if one should consider all those who think of a shameful or improper departure, who represent the church's corruption — and thus with words bring along a total ruin — one must do as Moses, who says they are not his children
Original

niet, Deur.^itf. lefaiasbicfcgt/ bat 'tlïlver in Ichuyin verandert was. |ef.i:22. Hofcas , bic ronb upt fegt Gods volcken waslijn wijf niet meer. Ho'.iri. cnbtfe

English

no more, Deut. 32. Isaiah, who says that the silver was turned to dross, Isa. 1:22. Hosea, who says plainly that God's people was no longer His wife, Hos. 1:2. and these
Original

WcrgeUjcftc; canmennnbefe excufcrcn/ toaarom D. Urbanusniet^ enofiiP al toat generaal cn abfoluyt fomti)böfc|n)ntte fp^cficn/ can't ficm ten quabcn nagc* öupoet toojben/ bat li? baar in ben trant cn flijlgcbjuucfet/ bic 'fHeren woord Octooon itf^ en i^ lip baarom berbagt tchouöeni ilöaar:25?oeöer/ ftenicfifjem/ fnlj: cn ijs in fijn opfigtc nid tc b^cfm ; toant met aiicmijei bp ban gefonbe gronben nopcnbc be kc tv ke , cnbe t^p beeft fig öi t fttoil0 Daar ontrent bi rciaart / cnbe bic be gerefo ineetdeke^ckf bcrtocrpcu tcgengci'p^obcn Cbochjcl toat opecnanb?e toijfe banöereftc / toant baac bee.ö '•. MiDUcrvooritei eenigfinfif onthcnöe/ crftcnbc lip bat ' en onfftcnbe bet ucvuii: of Meerder voorttei ,) maar ooft bcö manö gcitaltc en iöbaarntetna : be Ijcere <©obtbout bemin ccnc fccrgroote fcDaarfljcpb fjjncjS <55cejlj$ / cnbe Dem bef« bingen boenbe fien / bectoont J^p fig fdven foo t fcDÜnt fecc

English

and the like — can one excuse these? Why should D. Urbanus not also speak, as he sometimes does, in a general and absolute manner? It cannot be held against him that he uses in that the style and manner to which the Lord's Word is accustomed; and is he therefore to be considered suspect? But, Brother, I see him clearly, and there is no cause to fear in his regard; for with all his sound foundations concerning the church, and he has declared himself about this matter on several occasions, and has opposed those who reject the Reformed church — though in a somewhat different manner of handling (for there was some withholding of the greater advantage, acknowledging that he does not know the greater advantage) — but also the man's condition is not according to that: the Lord God keeps him in a very great scarcity of His Spirit, and showing him these things, He shows Himself such that it seems very
Original

^ 1 fobcc

English

so very

1% BESCHOUWINGE

Original

1% BESCHOUWINGE

English

CONTEMPLATION
Original

fobec aan \ym in fijne Heerüjckheyd. bcDat öp (al0 gtjp Ooo?t) öat bcfg öflrt* fcljcfahc UanHeHtel euöcl öoo? bcjS H.Geeftswerckingc odclneben moet: Oog fouöc l)u ftö ban «n boo?oanoccbanecnl)ec(lclbcbolcli opUjetpcni lipljccft ijet Quaab dcnoeo/ ««t f'8 obcrccbcn om te blpen in ble bebtentuge in tuelc&en öp fiaat/ figbefcöulbioenbc bntöp boo? geb?ccbban ben <©eefl/be.ö ^ecrcn toecö ttietgcnocgfaam enbebo?bcct.

English

above him in His majesty — namely that he (as you hear) must acknowledge that the best condition of a servant-people must be brought about by the working of the Holy Spirit: for he would then refrain from any premature presumption of a servant-people upon its own part; he has indeed known the evil sufficiently, and yet he overcomes it so as to remain in the condition in which he stands, accusing himself that through lack of the Spirit he has not served the Lord sufficiently and as he ought.
Original

Sieph. l^oeiH fo met tjcm gelegen/ bic nogtljanjS fulcfic pjeubcn in tcgenbecl geeft K toat fai t ban on0 ban fi)n i

English

Steph. How then is it with him who nevertheless gives such joy in the contrary? What shall we say of him?
Original

Ahik. §p?enben geeft l)p bandir quaadtefien.maac in toattrapbooj beH.

English

Ahik. He gives joy from seeing the evil — but in what way, for the Lord's
Original

Goedheyd.eti wijle Bclteliinge fUljin hem verbetert iö/ Ofniet en 10/ mOCten

English

goodness. And since the ordering seems to him to be improved — or is not — we must
Original

top upt Ijem fetben ljoo?cn ; en top en mogen baat boo? geenftn.ö geargen werden

English

hear from him himself; and we ought by no means to be offended by that
Original

of be moed vaiienlattn ; gemerclit bcji t^cercn Ijanciel m net bcrticren fijner onverdiende Genade bejs $^<i5ee(lssganfcl) onbcnaakicnoitbibcnclielöö Viijc i0/ al$i

English

or to lose heart; since the Lord's manner in bestowing His undeserved grace by the Spirit is altogether beyond our reach and inscrutable, and is free, as
Original

be^vind dieblaalt waar hy wil. Joti. 3: S.enoe llCtbclGi *|ercn alleen wijfe beftellingeniet felben btDangt be Genade CanbK bOO?bp-0^nbe ) ben k mderkens of kley-

English

the wind that blows where it wills. Joh. 3:8. And moreover the Lord's wise ordering does not often bestow grace on the foregoing — on the little children or the small
Original

tK-ntc gcve.1, aljS i Cor.i:2ö, 27>28. en baac bto? can Ijet gcfcljiebcn bat ben ecnen meer d'openbaringe van't quaad, ben anberen (Ijoc toel dcpncc in be fienniffe bec tooo?bcn; meer genade eudcGedttoeïb mcbc gebeelt: toatDebüen top'ec te*

English

ones given, as 1 Cor. 1:26, 27, 28. And through this it can happen that to one is given more of the revelation of evil, and to another — though lesser in the knowledge of the Word — more grace and power is imparted: what then do we have to
Original

^^SterhfS'tntetal. USaat mcnfoubc bcncften/ batbc onemibfge ïlDüfftepb/ fijine Dienar. n meelt met lijn Geelt foube aanbocn / om fün boicli baac boo? beDuU

English

say in total. Rather one would think that the infinite Wisdom would clothe His servants most abundantly with His Spirit, in order thereby to bring His people to full
Original

^'^k i^nöbcncftcn 23Joebet/ (.öbtoaafDcpbüp bic eeuwige wijiheyd. «© er- Ijaremlicpb leert onöbatDet mee de iti^^ti ,j4ev.,ndckcrck gcmecnlijft gaat na de tocrta.u cïe r Voorga.iü;crcn , oin bat bc niet altijü ongemcui tocrcftcn en toil; en berljalbcn na bat bic H. \Vi)fntyd ban gedai; en van Vredeof andreobcr een bolcli beeft / baar na boet Ijp ban gcmccniijh füné 3?ienaar0 aan. <Ê)f J)p ban eenjS 11 jii vokk tooube laten in onkunde van haar ongcftaite , cn bccb bcrfialbcn bic fijne

English

think of, dear Brother — in truth concerning that eternal Wisdom. Experience teaches us that with the greater advancement, the church commonly follows the path of the decline of her predecessors, because He does not always will to work uncommonly; and therefore, after that holy Wisdom has dealt with a people and given peace or otherwise, He commonly then furnishes His servants accordingly. Or if He were once willing to leave a people in ignorance of their condition, He would then cause those who are His
Original

^l^icnaar.Ö niet fien. of niet fprcken. ofte bf er cnöaar een mii.-bcqiiamc au- ei' urdns

English

servants not to see, or not to speak, or perhaps here and there to raise an unsuitable argument
Original

fien of fprcken^om noQ fijn Tunbcrcntc Delpen/ cn b'anbretc obcrtupgen i en bcfgc* lijr/of'ttlcm ecnö nier en bcljaagbe tboib te geneien cnbe kenmüe v^n hem en (ijne Hoochey.1 tc gcbcn / cn öcrbcrgbe bcrbalben gcm. fijne Hoocheyd of Heyiigheyd ooli boo2 fijne dienaren / enöccb Oaar in donckerheyd wandelen (gelub f)ct tDan0 Icpbcr! m t gemeen gaat / boenbe altecn aan fommtge fien / bat baar öat ligt met bc rellc ontü2cccbt )\ toat Ijcbben top tc feggen irfcg !C&). 'tgcbjupcft bat top baar ban moeten maöcn/ cn moet geen miim ledigheyd fjjn ' of argerms aiö ub araj; fcpbe / maar ons van aruemis te bewaren ; cn bat tóp ficnbc I)cn in ïjunnc bifcoer# fenenanbcrfinögem. Heyiigheyd des Heeren fonlctuptb?ucbenal.ö*t todbeboo?*

English

to see or to speak — in order still to help His own and to convince the others; and likewise, if it once did not please Him to heal and to give knowledge of Him and His majesty, He would therefore also conceal, as it were, His majesty or holiness even from His servants and cause them to walk in darkness (as unfortunately it commonly goes at present), showing only to some that the light is breaking through there with the rest. What then do we have to say about this? The use that we must make of it ought to be no vain idleness, nor offense as you yourself said before, but to guard ourselves against offense; and that we, seeing them in their understanding and otherwise in the holiness of the Lord, would express it wholly as it was before
Original

bC/ top baar upt/ cnbe na/ geen geringe bevattingc van die Heylichevd en fOllbe

English

— we from that and thereafter ought not to form a low estimation of that holiness,
Original

mabcn / maar toel ban't geringe of kieyne ligt daar van in baar : ooft bat top ai bjp in agierdogt mogtcn comcn o^cr onfe geiegentheyd : cn gabe <0obt bat b^al b» b£lcn gcfcUicbebe ; 'ttoare tod gocb bat fp cenö hate bündheyd enbc armoede fa-

English

but rather of the small or little light of it that is in them. Also that we ourselves might come under suspicion concerning our own condition; and God grant that this would happen to all of them — it would be truly good if they would once see their blindness and poverty
Original

nc / om uyt te fien cn te wagten op den Heore. 5S»at tCB nu bit t{)an.9 ban D. Ur-

English

openly, in order to look out and wait upon the Lord. Now as for what Urb.
Original

banus fcPbe / bat bicnt maar om aantctoijfen bat fulöe gebagten ban Ijcm ntct gc* maafuconncntoerben/ alögp fepbct. maar fictbaar fun top er /laat onssbaac ban nu niet reppen om niet gebibe««rt te toetben ban on^i boojnemen.

English

banus said — that only serves to show that such thoughts cannot be formed of him, as you said. But see, here we are — let us not speak of that now so as not to be diverted from our purpose.
Original

van Z I O N. IV.t'SAM. 75 Steph. »m m .* om t Jl^^incipale comen top.

English

of Z I O N. Part IV. Steph. Now then — to the principal matter we come.
Original

Urban. flOCOC Vrienden ,goeöen 030/ 'ft faO «»• 91 «C«?mOCt^.

English

Urb. Good friends, good day — I must go.
Original

Ahik. 43ocDentiag w.Broeder, onjSöifcoecjS opöen toegljcefton^toat öoo?

English

Ahik. Good day, dear Brother — our discourse has kept us on the way; what for
Original

^ u^rb!?.^%°o?gaat 'et met öfe by een i^ecomen fün om r fanteti tc toanöelen al^ Amos rcgt. vöcueoet ul iaat ou0 lm ö)at neet fittcn/enonfc i'lamen-ipraai tjet*

English

Urb. How goes it with those who have come together to walk together as Amos says? Come, let us sit down there and resume our lament-speech —
Original

batten ; De H cere | ei us f ette |lg bp 0110 ! , i ^ ,

English

the Lord Jesus set Himself among us!
Original

Ahik «men ' V. Broeder öe i^crc Oeeft on$i utoe rcDcncn / tn belcnope^ ninge gcaetotu nopenCre öe ongeftalte Uan't geretornnecrde voick ( foo genaamö om

English

Ahik. Amen. Indeed, Brother, the Lord has granted us your reasons and a brief survey concerning the ill condition of the Reformed people (so called because of
Original

ÖCi'ereto.meerde ieereenbnijdenis): toaacUjU top ficn tftan^ met öDat ganfCDe iJOlÜ/Ct to. tn DatOnDCCfClJCPÖalSïtoO?en;öatiijlJauDt met hg lelven, maar Chnlto en Gode eyeen loe te comen, en ÖU0 hedteide lèit-verlochcnaars te fun / UcrfOpett

English

the Reformed doctrine and Confession): by which we see at present with that entire people, and that the condition is as it was formerly; namely that it holds to itself rather than coming to Christ and God as is fitting, and thus is far from being true self-deniers, being sold
Original

In ecne ©anfcDapcnc Eygt n liefde öoo? toelcfie öen mcnfclje allcis 10 / mft Doet / foecfit 0002 fig fclUcn tot fijne Gods-dicnften tnclnp^itnöe in cene betDccmcluKe

English

into a universal innate self-love, through which the person is, wills, and seeks everything for himself in his worship of God, enclosed in a deceptive
Original

lelt-regeringe, fonuet \«.'are vrefe Gods OfopHgtop hjne Goddehjke HcuKheyd.

English

self-governance, without true fear of God or regard for His divine holiness.
Original

q^eia.o^tije onfc0 |Bee|tct38 fal nu berepfcDcn tc confiJ)erfrcnf)oc't©cicf. bom

English

Our purpose will now be to consider how it is going with
Original

bC Verlochcning van tygen-wille Of behagen bettagttt nopcuDc 'tbclcpö Ocï taftcil

English

the denial of self-will or self-pleasure, as it concerns the conduct of the matter
Original

ontrent üaac en anilie. . r, r ^ tj j

English

in relation to that and other things.
Original

Urb. <©eGe.eform, Leerc IcCCt ; öat alle fthepfelen fo aan den Heere Gode eygenhjn als 'deern in de handenes pottebac'<:ers. enöC tót ecftcnt cenc gclObige

English

Urb. The Reformed doctrine teaches that all creatures belong so entirely to the Lord God as clay in the hands of the potter; and to that end a believing
Original

b?ptoiiUg ' ooft nopende fig leiven : fu\% Op fijnen wiUe.aangaanbe t beHcl ontccm

English

free will — even regarding oneself — submits entirely to His will concerning the dispensation toward
Original

fig en al fnn faftcn / verfaackt in infigce van des Heeren wille, nljl ï)Cm Die/ Of DOO^ t

English

oneself and all one's affairs, renouncing in view of the Lord's will — whether He reveals it through
Original

tooojö/ of öebinomge gcopcnüaact toecö ; ia ooft boo? bic opcnbaringc wii hy, toat

English

the Word or through circumstance — indeed even through that revelation he wills whatever
Original

np toil/ onder conaaie van des Heren vü. en bcfc verlakiiipegefrlJÏCbUietallecn Cn'

English

He wills, under the condition of the Lord's will. And this denial occurs not only regarding
Original

tcent Hndige voorwerpen ( 'ttoclcft in bat uifigt tot 'ttocbc nu berlianbelöe beljoojt)

English

sinful objects (which in that regard belongs to the matter now treated),
Original

maat ontrent alle fclf goede en geprelene voorwerpen, toClCfte wille iU fig fCibCU

English

but regarding all things good and commendable in themselves, which will in itself
Original

niecquaad entö/ maar U'iaab too^ben foube / ingcballe bcfclbeniet ganfcDelijft

English

is not evil, but would become wrong, in the event that it were not entirely
Original

gcfmOltenrn ^crloien toiclO m Gudcs wille. ^efgcUjr gaat bit ober alle laken , fa

English

melted and lost in God's will. This likewise extends over all matters, both
Original

cnjSon aaiijename/ al0 aangename / tegenfpoeb atsei boo2fpocb / foin gceflelpcfte aljS UcDamcljjfte. ^nüe bcfe VLr(akins>certi$i niet alleen een lijden van Gods wille, toant bat iooeren ooft be boorte fa be oupbeljf tocl ooen; ooU nut alleen fonöer muc?

English

disagreeable as well as agreeable, adversity as well as prosperity, both spiritual and bodily. And this denial is not merely a suffering of God's will — for that even the foolish and the elderly can also do — nor merely without murmuring
Original

niurtrcn/Ofiegenlbevelen, verdragen , toantbatbocn OOft vleefdilijke toCl / Oltt

English

or resistance, bearing it — for that also the fleshly can do, either because
Original

Dat fp'er niet tegen connen / of om bar liet geen bcrligting geeft,-

English

they cannot resist it, or because grumbling gives no relief —
Original

Die't leoke fchip belichreyt fcyir cjaarom niet te digter ,

English

He who weeps over the leaking ship does not thereby make it tighter,
Original

Die 't Iware oak befugt, draagt daarom niet te liiner. "Zulich.

English

He who sighs under the heavy burden does not thereby carry it more lightly. Such
Original

<©Dft om bat be rebeh feif be hepbcnen Icetbe/bat 'tgetoiot ban be ellenbe boo? t on* toillig b?agcn fcer becftoaatt toecb. iBaar *t ijS eene vcrfakinge van onfcn Wii ,

English

also because reason itself taught the heathens that the burden of misery is greatly increased by bearing it unwillingly. But it is a denial of our will,
Original

ftjJUitenbeuyteene liefde tot des Heeren Gods wille, bOOJ toclCft CCncn mcnfcDC

English

flowing out of a love for the Lord God's will, through which a person
Original

liöobjs toillc wilt , en dadel ijk begeert bat fc gefcöiebcn foube in allesf/ tfp boo? 'tfp

English

wills God's will, and earnestly desires that it should come to pass in all things — whether it is against
Original

tegen on0; enbebatinaanmcrhingcbanbieoneyndige Goedheyd, cnbic ontegcndenckeiijcke wijüieyd, toclcftc bc %cre booj bat ingejlo?tct Ugt fijnc berlig? teben doet fien, Dat Hy ijS / CU doet liefhebben ban ganfcljer ïjcrte. a©aarom onfe

English

us or for us; and that in consideration of that infinite goodness and that undeniable wisdom by which the Lord, through the light infused thereby, causes His mercies to be seen — that He is — and causes Him to be loved with the whole heart. Therefore our
Original

Uebt ^eplanb Onö niet alleen geleert ftecft GodsWillegeduldigHjkte verdragen»

English

He has not only taught us to bear God's will patiently,
Original

maar met een actibe/ baablpe/ ernflige begeerte te25ibbcn N.B. dat fijnen wille gefchiedenfoude: bcucftt uu toat Bidden ijS (om bc l^cpligtng ban <0ob.önaam/ omonfenooö b?uft(|cj^n0pfttlt beginnen te begjppcntoatboo? Wii-verrakmg

English

but with an active, lively, earnest desire to pray — N.B. that His will would be done. Consider now what prayer is (for the sanctification of God's name; for our need) — and begin to grasp what the contempt of the will means.
Original

iïtcph. NV. Broeder Irf t fOO ttclmm tim h^tv,r? f /^Ö^» Ö OnfC aan.

English

Steph. Now, brother, is it really so well concerning this — to God's honor.
Original

Sïï.V^;"^'^" fün / of moet ii,r, wu veri^akffSn : fo n toSt^cfii^.^.'i'"

English

whether one must renounce one's own will — so that one comes to understand it rightly.

Translator note: Block is severely OCR-damaged; translation reconstructed from discernible words and surrounding dialogue context about renouncing the will.
Original

mt alfoo tn öt ttoecbe b%e Qapfcïnig ^ ^ gebiedende wüic ,

English

and so also in the second heading: the commanding will,
Original

KbrtKrn nST^ aanoetoefeii: maat fp cn bolbocn öc fSn öa«

English

is shown briefly; yet they do not fulfill what is shown to them —
Original

wert,, en goed verfakcn , op d. fy l.ier fondig en wJrde tamtof^oeS Mul

English

the work, and forsake the good — so that they are here sinful and worthy of condemnation.
Original

van Z 1 O N. IV. t Sam. 75 öcwnWe PauiumUcf fiaööenöacm goeden wiiie, nopcnöe fünuzpïjcpljcn leDcn/

English

of Zion. IV. 1 Sam. 75. who likewise had that good will, regarding his free life,
Original

«n begeerden, Dfltdes Heren wille gelchiede. Ad. 21:14. cn öat nótme tCft <ie veiiüchening van deonfondi^e en goede wille.

English

and desired that the Lord's will be done. Acts 21:14. And he calls this the illumination of the unpolluted and good will.
Original

Ahik. I5eat/ fo tjat m ooft öe faöe/ cn bcöanch u boo? öc becclaïingc» Step. Jliaaac fn oat rjet onjs bolb o«n|in0.

English

Ahik. Indeed, so it is also in this matter — and I thank you for the explanation. Steph. But may that be our fulfillment.
Original

Urb. jMaÖcnjj'CC anöCC.9 bebattingcn ban : toamfO eygen-finnig end* eygenwilHg bmömen Öaac ObCtal / Dat fp om CCnc andrt cn hoger wille , iU toelCfien hare

English

Urb. There are yet other disputations about this: for the self-minded and self-willed are found everywhere, so that for the sake of another and higher will, to which their
Original

wille iterven moe(tc / nict ccnjs en fcljun^n ic öcnclicn. ^c bctoijfcn öicc ban fou* bcnonepnbioiun- 45aat toatommctdclicbcn/cngpfuUbcbinbenbat y der wilt,

English

own will ought to die, they do not even seem to think once. The proofs of this are innumerable. But why do we love so dearly, and so fully find, that everyone wills
Original

het geen hy wut , pöcr l!8i een Godi op hem felven, al fön bmgcn na fijn eygen fin

English

what he wishes, and sets himself up like a god over himself, ordering all his affairs according to his own pleasure,
Original

tcagtenöctc ücfcljiclun. ^uij: Wöclitinbc Reuckeioic voomemingen bet men* fci)cn/ oijas lacobus aantoüiï cnücftraft Cap. 4:15, &c. intoelfee mcnnotoirlp fwt

English

and strives to bring them about? The reckless purposes of men, which James points out and reproves, Cap. 4:15, etc., in which one now indeed sees
Original

bat bC mcnjCÜCge. n andre wille en kent nOiJtn'C OOg fjCCft dan de fijne: ÖPflOl *tOCen

English

that the person knows no other will and has no other eye than his own; and so he
Original

DP boo^nccmt fo wijs en goed bat tjet met te bctbetccen cn iiJ : bcftalbcnbat öp op \])i\t magt tcc uptboccingc becttoubjt/ bat ban een anöcc beöcnchmge tö / cn ban in opmecclunge fal moeten tornen. ^0 ülijcht Dct ooh in bc lorge tie ben imnfcDe

English

purposes what he regards as so wise and so good that it cannot be improved upon; and therefore he trusts in his own power for the execution, which is yet another kind of thought — and then he must come to reflection. So it also appears in the care that the person
Original

Öecft/ CnbCm'lgcbruyckdcrmidddcntOt UPtbOCiUigc li jn er faken , CH bOOjnC»

English

has, and in the reckless use of means for carrying out his affairs and purposes;
Original

mingcn: in befc lorgc bcrünicjt ben menfclK fig felben in bcbugtljcpb ofbp ooft

English

in this care the person troubles himself with anxiety over whether he also
Original

fijnctj Ichonen tollletDel ÜCCOnitn fai cn henid en aarde beweegt hy , tOt *tgcb?Uph

English

will succeed in achieving his fine will, and he moves heaven and earth toward the use
Original

ban QuaDc mibuden ingcflüten/om bat te becccijgcn 't geen Dn fig liccft boo?oellelt: toam UP bcritaat / bat luijs iyn/ m ÖuifejS / be^ gemcnen Uefiö /m üecthsS biel*

English

of evil means included, in order to obtain what he has purposed for himself; for he understands that in his own house, in the common life, in the church, much
Original

tïanb baac aan-|)angt, Dat lijn bedencken itandgrijpe, enüjn wilie gelchiede;

English

depends on this: that his thinking should take hold and his will be done;
Original

toant Ijp cn ncnt geen ander wijsheyd dan de fijne , cn baatotti cn bJcct f^n ban geen

English

for he acknowledges no other wisdom than his own, and therefore he knows nothing of any
Original

onderwe.pinge van fijn Wi. Ie , aan eene oneyndige Wijsheyd , bjaat ÖÓOJallC bïC

English

subjection of his will to an infinite Wisdom, through which all that
Original

luncfenbe fojge berbtoijncn fouDc/ in bcbenclUnge / cn oft andn s uy triei fo foude ^^^«^ï!'... '"^^ v(iorforge:item'tael)jupch ban alle quabcmib* beien upt öcöanb baUcn/ mgcöagtccal.öahcgoebe inibbelen ten cpnbc fijn) de

English

troublesome care would vanish, in the thought that it might yet otherwise turn out well — providence so providing; likewise the relinquishing of all evil means out of hand, taking for granted that the good means serve the end —
Original

^^/.M ^*J" uytvallen later, en hoe het ook uytvalt,dat fal belt fijn.

English

to let the outcome fall as it may, and however it turns out, that will be best.
Original

Ahik. ^cHcc gp bccnecmt onbec onsf bolcïi boo? ben öanb fo een woelen in haar ^^"^^f"*'"^^'*^''^-^^"»^'"^^^^ ï^'-Ten beftupringc/ onbec

English

Ahik. Indeed, one sees among our people at this time such a stirring in their own mind — and this without any submission under
Original

?S5r\lh..'^i^^^^^ o.,.cyndige Wijsheyd: mirlijcH mmfictSauls

English

an infinite Wisdom: truly, it is Saul's spirit
Original

Geelt obcc al bc obccbanb Ijebben / bie ( üefo^gt boot 'ötóeren \upï bat berlicu / cn

English

that has the upper hand everywhere, which (cared for by others out of love for it) causes that loss, and
Original

^'^u'"" ' f-'t tngcfl. of' thumiur van Pe-

English

the arrogance or the insolence of Pe-

Translator note: Block is severely OCR-damaged at end; trailing word is a name abbreviated mid-word, likely 'Peter' (Petrus), continuing into the next block.
Original

trus, bic bc 3joben gcargett cn ban bc toaarlienb afnctcorhcn (an/ ( in fü» mcninn^

English

ter, who provoked the Jews and drew them away from the truth (in his opinion
Original

&c IDant ÖP btCftonb in h,n wijsheyd . bat 't beft was dat alle die belijders die uyc

English

etc.) For he stood in his own wisdom, that it was best that all those confessors who from
Original

Ahik. latcnlnfigtcbansr üH'ren gebiedende wille, ofeebod oncuflcntltiffe

English

Ahik. — let the insight of the Lord's commanding will, or commandment, indisputably
Original

^''3'^"^?"^^ L f v^erlochenirig van e;g Jn WH ci SS / rt

English

lead to the denial of one's own will, and

Translator note: Block is severely OCR-damaged; translation reconstructed from discernible words and the surrounding argument about self-denial.
Original

gebobcn ïJat» ) Dab Dcm gelcert bat !)p na Gods wet tot ccn goed èynde in eoede

English

was commanded — ) that it taught him that according to God's law he should arrive at a good end through good
Original

^"^S'^ïii fu A ^^^\ ^ï" u ^'^^^ ' ï'at oocbe bat ijp bcoogbl / cn bolgen« ecm» Wille des Gebods bcoog^n woede ; fo moed Dp ban tocl beXan t»at öe? beft

English

means; that the good he aimed at, and the good that ought to be aimed at according to the will of the commandment, should follow — so he must well acknowledge that what is best

^6 B E S C H O U VV I K G E

Original

^6 B E S C H O U VV I K G E

English

CONTEMPLATION
Original

ware ( t. tö. wettigft) Dat tip Dat üctraöttOc / maat niet öat Bet abfoiuyt beft toarc / iiat IjÉt fo upttiiel / en gefcuag Urb. Wi0 dien geelt ijitifcDt onöcc on.sf Qaufcl) Wtli : en ijS Dat niet hjonöec i

English

was (that is to say, the most lawful) that it was the most fitting, but not that it was the absolutely best — that it turned out so, and was said. Urb. Who is it that stirs up among us that false will? And is that not a wonder —
Original

ïjaat / en ÖOOJ toten / en llOO? toitn De H. gcrcroim. Wjarheyd , van Ues Hcniels H. louvereyiie beflnyten . en Regeringen fo ClaaC UptgelOOlCfeelt (laat / fO Ctagtig

English

there, and through the Word, and through the reformed Truth of the Holy Word — the holy sovereign decrees and governances of Heaven so clearly unfolded, so powerfully
Original

tegen alle aanloop berDeDigt t0 infeec ampie ^pnodcn Daac toe aangetlett/ fo lïeïDloeöig gelcert toccö ? Dat tief Ktformacie fomicr Geelt : fo becce Derft Ijilt Jiet Woorden-weten Dan De Waarheyd en DefTeJf^ oeffcning. raaD toeet men om al de cegen-ftanders den mond te ftcpj)en ( gclijcU fig De geljeele toerelD l)icc tegen op* maaht ) maar geene tot het doen. 39u om öoo;t te gaan ; onDec alle miDDelen Dec ftetcagtftigen Dan 'f menfcljen Doojnemen / ifi ( onDec De CD?iflencn ) i Gebed toel 'tDoojnaamfie.

English

defended against all assault — so amply set forth in synods for that purpose, so abundantly taught? That this Reformation is without Spirit: so far does the knowledge-of-words outstrip the Truth and the practice thereof. Indeed, men know how to stop the mouths of all opponents (just as the whole world rises up against this), but no one knows how to bring it to actual doing. Now, to go on: among all the means for strengthening the human resolve, prayer is (among Christians) surely the foremost.
Original

^icc innu Dlijcfet aller lebenDigfl öet lebenban Dcsf mcnfcDen Eygen-wille,

English

Here now appears most vividly the life of man's self-will,
Original

toant 'cgebed en bat \)P mctanDerjJ te fijn/ alö een middel tot vercrijglnge van fijn

English

for prayer is nothing other than a means for obtaining one's own
Original

Eygen-wilie , al0 Of oe i^ece met DcflTclfjai infleilinge gtm. Eygen-wilic fjaD toiilm boo?goeDlieiiren/ Dienen/ enDe DoeDfel Daar aan gcben ; Daar Dog De Herc |efus onDec De boojnaamfle geDcDen eenen (lelt in toelcöe fön Difcipel leert ^niet IjjDen

English

self-will, as though the Lord, with that same arrangement, had wished to approve of, serve, and give nourishment to his self-will — whereas the Lord Jesus places among the foremost prayers one in which He teaches His disciple not to endure
Original

maar ) DaDclijll Degceren/ Dat niet fijn eygen \vi^lna .r Godes wil geldiiede.

English

but directly to desire that not his own will, but God's will, be done.
Original

Steph. Ö toeet niet/ of Dat gp Daar fegt/ meer toaaracljtig / of meer (paradox.of; ontoaar-fcl)ünelijcü bp onfe lieDen fo b^eemD lupDt oat tn Hare oo^en»

English

Steph. I do not know whether what you say there is more true, or more paradoxical — so strangely does it sound in the ears of our people.
Original

Ahik. 5?ati0 fo : toant fp bidden en begeren waar haren drih henen gaat , tA0 Hof. 7: 14. CDat Dan geen IjertelÖCbeaanroepinge des Heeren maat een huyien ijj/ Q\0 De H. Geeft Daar fegt ) ; en rot fulckc cynden als fy voornemen , ai0 Jacobus

English

Ahik. That is so: for they pray and desire wherever their inclination leads, as Hos. 7:14 (which is therefore no heartfelt calling upon the Lord but a howling, as the Holy Spirit says there); and to such ends as they purpose, as James
Original

beftraft / Cap. 4:3. en Dan (^menen fp) isf Dat gebed een middel om Gi)dc ook in haren fin te crijgen ; en te betocgen een uptbotrDer te toerDen ban*t geen fp willen. Steph. ^elier / Daar Djucftt gp regt Der litDen mening upt/ en tjactjclücfi of een

English

reproves, Chap. 4:3. And then (they think) prayer is a means for getting God also into their mind, and to prove to be a driver-forward of what they will. Steph. Indeed, there you press out rightly the meaning of the people — and truly as if one
Original

tipt IJOnDert onDec 't gen. gereformeerde volckljtt anDcrO bat.

English

out of a hundred among the so-called Reformed people does otherwise.
Original

Urb. i§o beclïeert (laan De Oerfenen/en 't öerte t'ljansi Dp beien ban onö bolcfi/

English

Urb. So perverted stand the persons, and the heart at present among many of our people,
Original

m fo bidden fy maarin't wild henen , al Om Dat den Gedt weg is Dtefiaac ieyden

English

and so they pray altogether into the wilderness, all because the Spirit's way is absent that should lead them
Original

fouDe:(etvDitteinogalban Die geene Dieienigeftaat op haar gebed mahen/ anD?c bidden maar f)are formuiieren na den fleur Daar ficncn / cttDeen mengen fobeele beDenchingen nog nier. ) J^ier nu comt öet ban Daan / Dat De menfcljen / of tjet niet

English

there — (and this is still all of those who make some show about their prayer; others pray only their formulas according to the routine they sit in, and a few mix in so many reflections yet.) Here now it comes from this, that people, whether they do not
Original

toeten in te fcliicben / DatDaarDcSchiitruyr foDicbtoilö fegt/ Dat den Biddtr onrfangen fal / Den Cl)2i(len nogtïjanö fo Dicbtoifsi en lang toat begeert enD' en tnjgt

English

know how to fit it in — whereas Scripture so often says that the one who asks shall receive — the Christian nevertheless so often and so long desires and yet does not receive,
Original

niet : of f)P DOUÖt fig qualliCh Dat bp fo lang geroepen ^ecft en met verhoort en 10/ allesS om Dat DP gebonDcn aan fpn Eygen-wille, meent God moet fijn Dienaar, en'tgebed fijn roepen fijn : en foflCtgpOOfe aan 'r bidden , cn der lieden bevattinge

English

or he considers himself wronged that he has called so long and has not been heard — all because he is bound to his self-will, and thinks God must be his servant and prayer must be his summons; and so look also at the praying, and the people's conception
Original

tiaar ontrent toaarfpgeöupfl/ enljoegc(lelt fjjn nopenDc Degeiatenheyd of verfa*

English

thereabout as they have usually held it, and how they are disposed regarding the surrender or the relin-
Original

kinge van Evgen- wille.

English

quishment of self-will.
Original

Sceph. i^ogtöanö fpjectfit't H. Woord, ban onfe Wiilcof Begeerte / In'tgebcd

English

Steph. Yet the holy Word speaks of our will or desire — in prayer
Original

voor te ttellen , en DOOJ 't fclbc te becomen.

English

to present it, and to obtain it through the same.
Original

Urb. jïöaac 252oeDer en laat oniS onis felbeti nfet tocDer in d igreffie tiptlatcn / aI0topinDe anD^c poinctenDeDen / om van de fake feUete fp?e6en : Dat moeten isp nu p^x'fupponeren / (^oDjS öinDercn toeten/ wat bidden is.

English

Urb. But, Brother, let us not get carried away again into a digression, as we did in the other points, in order to speak specifically about the matter: we must now presuppose that God's children know what praying is.
Original

Ahik. 3Q. 232oeDerfo 'tuniet moeplücö en iömet een tooojö ebentocl ; toant m toom öeeft met ö'oeffcning De toetenfcDap felbe bergeten ; gelötft 8P to«« öat't

English

Ahik. Yes, Brother, it is not difficult and yet in a word even so; for he who is filled with wrath has forgotten the knowledge itself along with the practice — as you see that it
Original

van Z I O N. IV. i Sam.

English

of Zion. IV. 1 Sam.
Original

0a« /aW den H. Geeft des gebeds bctïlüpft. Upt ti\SittOite\)mmmhUt bait

English

passes by the Holy Spirit of prayer. From the knowledge-of-words without
Original

c fo al0 öK gaat tegen HU geb?ecft )/ fouöen top tijcl ligt pct^ crögen om beut u onOeircigten.

English

practice (as it goes against His lack), we could easily produce something to instruct you.
Original

u rb. (©nöectigten ! alft <i5oö0 45eefl toeg f üj ^ iKaac tik mogt 0002 onUe rrta* tingeomen: bfal u geetn met een tooojt gcrieben / infOUerie onj^ ooamercö

English

Urb. Instruct! As if God's Spirit were absent! But let it come for our exercise: it will serve you in a word, insofar as our observation
Original

«•Ö<in«f ÖmpfCDt. Bidden ban tjï een Gceltciijck werck des Chrilten* die waariiik herboren is, waar door hy de begeerte die de H. Geeft iu hem gewrogt heeft, en [weickc , Gode voorftelc. ^St IjCttCU Geeftlijk werck Of des GceftsljJ/ hlütkt i Kom.S-.ió ïMiaC ÖC ^.43eefl fClbe gefegt toeCÖ het te dOemofire lefle voorfpcilcnde , W10 öe uytlegginge op dieplaatlefegt. Dergel. Zach. 12: 10. begeeccen fcn/

English

reaches. Prayer then is a spiritual work of the Christian who is truly born again, by which he presents to God the desire that the Holy Spirit has wrought in him. That it is a spiritual work — or of the Spirit — is clear from Rom. 8:16, where the Holy Spirit Himself is said to do it, the last letter foreshadowing it, as the interpretation on that passage says. Cf. Zach. 12:10. Being desires,
Original

{toant Daar tornt ftetfjiec opaanjfogeeUeihte ftcnncn bat/ bat voorfteiierii^

English

for it is here that the spiritual nature comes in, so that it is clearly understood that presenting them —
Original

(bidden, verloeken , wenlchen dat 't gelchicde, &c. €n aiö fcri feg ÖOO^ Gods

English

(praying, asking, wishing that it be done, etc.) And as it is said to be through God's
Original

Geeft gewrogcfpjeeft Uö mct 'f^ercn tDOöjb inoegcm.piaatfcRom. 8: 26. wy

English

Spirit wrought, it is along with the Lord's Word in the same passage, Rom. 8:26: we
Original

\€n weten mee Wat wy bidden ftillen , gdijck't behoort , fo leect OHitf ban bc <0v\ ft wat top biöÖenfuUen/ en dat fijn de begeerten, tik voorgeltelt moeten werden, t.to. die Gods Geeftwerckt: anbeCJ» fonben top bibbcn'tgcen niet en behoort

English

do not know what we should pray as we ought — so the Spirit teaches us what we should pray, and those are the desires that must be presented, that is, those which God's Spirit works; otherwise we would pray for what is not proper
Original

[Cnfiin gelgch d'otferhanden beSl €. met aangcflefien met vier uyt den Hemel-

English

— just as the offerings of the Old Testament were to be kindled with fire from Heaven —
Original

|tic begeerten Wc onfe iiertettbocn boo2 v©obt romen/ moeten uyt den Heinei fijn/ [fn van Gods Geeft, ^it nu geeft te hennen / bat be Begeerten ber Cfwiftenen in

English

so the desires that our hearts bring before God must be from Heaven, and from God's Spirit. This now makes known that the desires of Christians in
Original

itren 45ebebCna Godt ftjn / aljS't paulU^ noemt/ Rom. g: 27.bat iS^ na Gods wil, OfUaGodsfin,aI${tg!onannC!SUPtIegt/i. loh.^: 14. en niet na den wil des men-

English

their prayers are toward God, as Paul calls it, Rom. 9:27 — that is, according to God's will, or according to God's mind, as 1 John 5:14 explains; and not according to the will of man,
Original

fche, of na'tgenc beejï of bie/ na fijn natuprlncfie ^ bleefc fjiücfte fin/ in t ftooft fcöfct. cn bat fegt befe twee bingen / baat aan en na ban ooh een pber fijne bcam* ten fal tonnen toetfcn offe vanfig fdven, enupt fijne narnprlijche genepgtfi^pb/ tjecDoojt comen / ban of bc fclbe door den H. Geert in ijem bectocf fet toccoen/ 1 to

English

or according to what this one or that one desires, according to his natural, fleshly inclination within the head's composition. And that says these two things, whereby moreover each person by his desires will be able to test whether they come from himself and out of his natural inclination, or whether the same are wrought in him by the Holy Spirit — namely:
Original

1 . 5^at alle fulclte begeerten gerigtet fyn/altRoo.sf nopb en flröben tegen »0obeö . jeopenbaacbc toiUe / of wille des Gebods , bat iö / bat top nopb pet beaccen 'tneen

English

1. That all such desires be directed, and never strive against God's revealed will, or the will of the Commandment — that is, that we never desire anything that is
Original

Del^eccetecboben O^eftte begeren of te fteüben/ aljjbpcr.b&tpmanbomRHckdom.infig felben aangemcrftt/of om wrake bab/baac be ^cre berboöcn Ijecft bie te begcren/i Tim.óry.^.p.Rom. iz ip.<i^oft bat top upt geen quadtn ^rond en faibDen/ alss upt een aarbiJgefintl}epbomKourn,Hoi:7:i4.g|tem tot geen quaad eynde,ai^

English

forbidden by the Lord to desire or to strive for — as, for example, if someone had noted within himself a desire for riches, or had prayed for revenge, which the Lord has forbidden to desire, 1 Tim. 6:7-9, Rom. 12:19. Or that we should not proceed from an evil ground, as from an earthly disposition toward crying out, Hos. 7:14. Likewise, to no evil end, as
Original

fac. 4:^. ^ietbe H. Geeft iSf een Geeft der heyligmakingc, en leert Onöbibbcnna Godt,Of na 45Ob0 toille/ en 'i Heren wille is onfcHeyligmakinge I Th^^^^^^^

English

Jac. 4:3. For the Holy Spirit is a Spirit of sanctification, and teaches us to pray toward God, or according to God's will; and the Lord's will is our sanctification, 1 Thes.
Original

2. ^egt f)et / bat allefulke begeerten nu al voorflags eer fy voorgeftelt werden, leggen onder Gods verborgen wille , of wille des beftuyrs; baar fijn fp al Onbet ae#

English

2. It says that all such desires already lie from the outset, before they are presented, under God's secret will, or the will of governance; there they all lie under the
Original

bogen / bat meent / bat berftaat een mmm foo aljef \)p mm : fomm mthttiv Ijtt upt alüf Marh. 26:39, 42. fomtijbis niet; altijb ifl fijn fin. 3©ant i. <©ciiierc6t jeH. Geeft fo.2merenbe bie fugtinge in m Cö^iflenisijcrte altijb na Godc bib/ fo (luert Op ban beffelf^ begeerte na fone vrije wijsheyd ; of eben na dat. 'tgeen de

English

bows — which means, which a mature person understands as he grows: sometimes He grants it entirely, as Matth. 26:39, 42; sometimes not; always it is His purpose. For 1. God the Spirit, forming that seeking in the Christian's heart to always pray toward God, steers it from that same desire according to His free wisdom; or exactly according to what the
Original

Heere bcfloten heelt , dar gelchieden fal , cn batttOemen top O2Öinarij0} / nabe ÖC*

English

Lord has decreed shall come to pass, and that we call ordinarily, after the
Original

binbingcbanbcuptfomft/ verhoort te werden ; ofoofttoel anders töt oeffeninac/ tanubinge/ üep?oebinoe;maarinbepbegebanennaGodt, ofnaGodsfin, bat W in toaaracijtige veriochemng van de eygen wil , en onbertoerpinfle befTelfi aait ben ï^ecre. 38nb?e begeerte en tocrcftt be 1^. <0eefl / den Geeft der waarhevd ató foDanigy in ber föneï öert^n niet/ Wen i^p in aiie de wtarheyd leydet. joh. i6t

English

binding of the outcome, being heard; or also sometimes otherwise, for exercise, chastening, trial — but in both cases toward God, or according to God's mind, which is in true denial of one's self-will and submission of it to the Lord. Any other desire the Holy Spirit, the Spirit of truth, does not work as such in the hearts of His own, unless He leads them into all truth. Joh. 16:
Original

Oft (»» mOéflC tig fel ven verlochci.en , öflt OnmOOClÖCÖ <!5 ♦ 2.Tim.2:il. 2. gn toticn t IjS een Cnriften DIC Daac ÜiÖ / tDCUÜCSi natupte tJJ eenes anderes te fijn. Rom. 7: 4.. niet Tclve te leven Itiaaï CCn ander in lig te ÖeÖDcn leUentie / Gal. 2: 20. Nieiiig> maar eent)OUt)tO den Heere te leven. Kom. 6:11. i4.'-7j8. 2.Cor. om Dat (JP uy t , en m de waarbeyd t$i ; wiens leven is , öat liy fijn leven verlieft . Maih. lö: 2?. en öiC öan eec^ leeft, ais hy tegt dood tSl. Rom. 6:4- regt wijs is , als

English

Or one must deny oneself, which is impossible, 2 Tim. 2:11. 2. And when it is a Christian who prays there, whose nature it is to be of another. Rom. 7:4 — not to live for himself, but to have another living in him, Gal. 2:20. Simply, but sincerely to live for the Lord. Rom. 6:11, 14, 17-18, 2 Cor. — because he is from, and in the truth; whose life it is that he loses his life, Matth. 16:25. And he who then truly lives, when he is rightly dead, Rom. 6:4 — rightly wise, as
Original

hv dwaas wurt, i. Cor. 5:18. enöe fo Doojt j fulï (jS toel te toetfiaan / öat alle öe üeneecten ban öusiöantg een leggen onder dt wuie van een ander , felfsi mets fynöe/ cn al fijn toefen fijnöe eensanare^tefün. ]^oei fouöeljpöetfo nletbetftaani fijn eeiukiaiigheydfsSDaac uigelcgen/ öat niet fijne, maac GodeswiikgefcOict/ en Jp bat ban Occten bcgcect: euöc 1)p bat Ijet ooit foo. 25iööenöe öan altyö om fyn Saiicheyd, öoo^ Dcn ï^cerc^efum iKmbccDient fünbe/ fo^gtl\p( aitöoosSbep (laat lip; in alle füne fugtingen/ üwcnwuie gefchiede. ^tct öitljiöe nature des irebedsf onfcnp2opoone/ enöe gcljcpmemsj ban Dat geejlelucb toerfi' ( ttoelft ben onBccbozeiie öoenöc niet en betflaat/ en fuly ganfcljclucli fig öaac tn btcöecft.) upt toeichc bljjcht ^ „ ^ , u • ri

English

he becomes foolish, 1 Cor. 3:18. And so on — hence it is well understood that all the desires of such a one lie under the will of another, being himself nothing, and all his being being that of another. How then should he not understand his salvation therein to consist — that not his own, but God's will be done, and he desires that from the heart; and he sees that it is so too. Praying therefore always for his salvation, being served through the Lord Jesus, he concerns himself (however matters stand) in all his seeking: Your will be done. See here the nature of prayer as our proposition, and the mystery of that spiritual work (which the unregenerate, doing it, does not understand, and completely deceives himself in it) — from which it appears:
Original

I ;!^at Bidden bOO? een regt Chriften ntet alleen een verlochemag van Eygea raagt is, maat nOObfafteljjCti OOh Bp figfjeeft ecne verlochemng van alle Eygen

English

I. That prayer for a true Christian is not only a denial of self-interest, but necessarily also in itself a denial of all self-
Original

wille, baat Det ben natuyriijckcn mcnichcop'tfcöoond genomen )bebat te fun/

English

will — which the natural man takes as the finest thing to be —
Original

cenberlocj)cnlngban epgcn magt / en een toevlucht toicens anders magt/ om onfen Eyecn- wille te crngcn. ^tcm biijcltt

English

a seeking of one's own power, and a taking refuge in another's power, in order to obtain our own will. Furthermore, it is clear
Original

2. <©at bejS CÜJjfïenjJ biööen 10 eene bekent.maken van fi^jn begeerte aan God,

English

2. That the Christian's prayer is a making known of his desire to God,
Original

meet om bie te loofen ban letterlijh te crijgcn,en opöatDp öaaï naop GodsAimag-

English

more in order to be freed from it than literally to obtain it, and so that he might thereafter rest upon God's almigh-
Original

tieheyd.GoedheydAVijsheydruftcnöe/ in genen dingen becommerd mogte \mi nclÜCBIjetÖeH. PaulusbefCbJÜft/ Phil.4:(^- toantfjjn Heylbeflaat mecin'tver-

English

tiness, Goodness, and Wisdom, being undisturbed and untroubled in any thing. Paul describes this, Phil. 4. For his salvation consists more in the ob-
Original

criigen of berbullen ban eenigc fijne toille / maac Inben jehovah feive te kennen,

English

taining or fulfillment of any of his own will, but rather in knowing Jehovah himself,
Original

te beminnen , onder hem fig te buyi^en , op hem te ruiten , en fO f OmmeClOO.Ö en Öe^ ÖCCrtelOOjS te fün / fijnen WiUe in ÖCJI lieren :llecn Wijfen en Wagngen Wille ge»

English

to love Him, to bow himself under Him, to rest upon Him, and thus to be altogether carefree and unconcerned, surrendering his will in these things — leaving entirely behind his own wise and willful will.
Original

laten fijnbe. Wgclöïblöcut

English

And this also makes clear
Original

ÖPt t gefepüC / dat en hoe een Chnften ontfangt als ^en t geen hy bult : mtt

English

that and how a Christian receives even that which he desires, with
Original

ban f02cecötbe Schrlftucrfeetbeelen gemeen / Pf. ?o:ir. 9^'-H>^'i'^^.;7- 7. 8. Sec 21: vecs22.en biergelücfieplaatfcn. €n't fcSuntnogtljan^bicfttotl^an^ beïö te gaan/ al« PI .80: ^. t.to. üiqt gebattet fünbe/ geen anojc meninge en Deeft cenClwiaen/ alöbat deHeerefi,nen wille doe: 'ttodcö al.ögefcfjtet/(gclucft

English

the aforementioned Scripture passages in common, Ps. 30:11. Ps. 37:7, 8. Jer. 21:22 and similar places. And it seems fitting to go closely to hand, as Ps. 80:3, etc., where, when it is granted, a Christian has no other intention than that the Lord do His will; which, as it always happens (as it
Original

't altnö fcfierlücft gcffüict ; fo agt öcn Cbjiflen fig ten bollen verhoort > toant 'i Heren iiei.a Ie , ( bat tÖ Godi felve bfln bcm gekend ) is hem genoeg : cn toaatlUCUt^ Op ooft bCrbOOJt / toant \)p niets , en geheel eens anders fjjnbe / en heeh geen wille

English

always certainly happens), the Christian counts himself fully heard — for the nearness of the Lord (that is, God himself known by him) is enough for him; and truly he is heard, for he, being nothing and wholly of another kind, has no will
Original

mecc / maat abfolnpt iö Gods toille / fijn wille , enöe 't oogmeitH of öe meeninge ban alle fijn begeette : €n baatom fegt öe 1^. ^cïpift / bat öe Here Godt die de

English

any longer, but God's will absolutely is his will, and the aim or intention of all his desire. And therefore the Holy Scripture says that the Lord God, who
Original

henen doorfocckt, weetwelckede meninge des Geefts zy , dewijle hy na Godc

English

searches the hearts, knows what the mind of the Spirit is, since He intercedes before God
Original

voor de Heyügen bidt : S^kt oljS 45oöt öen betUgteöen €f)?iften befïjoo?t / foo boet Ip bat niet na öe tooo?öen lupöcn / maat na de Geefteiijcke meenin^>c toel* fee Win t herte v^^n den Chriften ( *t geen !^pöoo?g?onöct> vindr ; binöenöe alöaat t to.öat et na H L-n,bat ttf na en onöct fön toille gebeden is. (altf top boucn ftpaen .)-

English

for the saints. And when God hears the tested Christian, He does not do so according to the literal sound of the words, but according to the spiritual meaning which He finds at the ground of the heart of the Christian — finding there that which it is: that which is prayed according to and under His will. (As we said above.)
Original

' A^ik. 5$?aeöetÖati!SWiifheyd onder de volmaacktenfpjefteni m^mzWW Jjepö niet defer wereld , nog der oyerften defer wereld.

English

Ahik. We speak wisdom among the perfect — wisdom not of this world, nor of the rulers of this world.
Original

van Z I O N. IV. t'SAM. yp

English

of Zion. IV. together. 79
Original

Ürb. JlletDa wereld , 'i (jj fo ; maat ooft bCC feec teere en onvolmaakte Chri- 5ftcnen , Oïcn DC ï^- <©cetl de Wijfheyd , en Goedbeyl van *f Heeren wille flCH DOCt/

English

Urb. Not the world, that is so; but also for the very tender and immature Christians, to whom the Holy Spirit shows the wisdom and goodness of the Lord's will,
Original

De t)ciioci)cnen / en Ote Dat Dan cunDta Doen.

English

to the saints, and to those who then do this accordingly.
Original

Steph. ^at Dat bidden , en DCffclf^i menhigc fOUDe fijn / en Dat de vcrhoringe ;

English

Steph. That that prayer, and that same meaning should be the case, and that the hearing of prayer
Original

foDec(taat Dct naui»lO]c pmanDonDec ono/ Dat \^ eeue b^emDc ta(e/ en eeue nieutoe^eete.

English

is so understood among us — that seems to us a foreign language and a new doctrine.
Original

•Utb. 'iC IJl «OOtansS Dealtere Dan Gods Woord, cn DeCljalbCU der Gereformeerden.

English

Urb. It is older than God's Word, and older than that of the Reformed.
Original

Steph. ^elanDcf0bat Octonfen Chriftea . t.to.Dat Ijctecn middel tss om '( geen hy nu geeru had , t. to. DetloffW ^an enige ftoacicUeDen / of petfuljc/ te

English

Steph. It seems to our Christians, i.e., that prayer is a means to obtain that which one now earnestly desires, i.e., deliverance from some difficulty or some danger, to
Original

becomen.

English

obtain.
Original

urb. S>iti fobtoepen Die atme menfcDen Daat ficnen: enD'ComDattufTcD^n 6epDetefcogcn;Daai: comtOetljaacooli Dan öaan/ Dat fpmct enioe onccgtfin^ .n(gen niet uecftaanen cunnen / öoe een geloDige met gocDen etnfl Bidden can om

English

Urb. Thus those poor people get stuck there; and because there is a tension between the two — from that also comes the difficulty that they cannot understand at all how a believer can with genuine earnestness pray for
Original

yecdat de Heere hem belooft hcefc , en onteiibaarlijk vatl ^aac dai het gelchiedert lal , aliS Daniël, Dan. 9:2, ^,4, &c. cn David, 2. Sam. 7: 27. Cn tocrflaan DC

English

that which the Lord has promised him, and with full certainty that it shall come to pass — as Daniel, Dan. 9:2, 3, 4, etc. and David, 2. Sam. 7:27. And they misunderstand the
Original

^ce|iclücHenatuiceDe0gebeD0mct/ maac begrijpen t)ct bottelijcli een middel ce

English

true spiritual nature of prayer, but understand it plainly as a means to
Original

üjn> om den Heere als te buygen, ende haren wille hen te doen geven. |RaaC Dog fjet ijS ooft een middel tot vercrijginge onler begeerte , ban Dcn^cereDaaC

English

be, in order to bend the Lord as it were, and to make Him give them their will. Yet it is also a means for the obtaining of our desire, ordained by the Lord to that end,
Original

toe geo^DonncecD/ om Den mcnftlje ailcjai ban Den l^emelteDcen bcttoagtcn/ fijnen Jl^iifcn taaD Dienen/ en i^em alleen ai(e eece geben; betjouDenei Die

English

so that man might always expect everything from Heaven, serve His wise counsel, and give Him alone all honor; provided that
Original

genegcntheyd ganfCfjel^ft gebogen ly onder t bcfluptof Je wille des Hemels. <Dog

English

the inclination be wholly bowed under the decree and will of Heaven. Yet
Original

<om bQcDec toton;$ uoo?nemen tecomcn)Du cn metcfit Den yeDen-Daagfcijtn -Cbritten niet aan : cn Dujj blü((u 'tgeen icii feuoe Dat in 't Gebed ( in fig feiben fönbc foccn geeiteiijkwerck der veriochemnge in Den gcloDigc )ailcc (cbcnDiaft

English

(to come back to our purpose) this does not apply to the everyday Christian; and thus remains what I said — that in prayer (which in itself should seek the spiritual work of trial in the believer) everything serves
Original

JecttenninfcinjntDe allenttialbigc Eygcnheyd, en onverlaakte Eygen. wille Der

English

only to confirm and strengthen the all-prevailing self-seeking and unbroken self-will of the
Original

Cij^idenén onöec ongi / biDDcnDe maar om te crijgen 't geen fy begeeren , enD" om den Heere haren knegi , cn ccn uptboeccc ban Oflrcn töil / cn begrippen te maften; om Datfp tfo geernljaDDen/ en in h ire Wijsheyd berjlaan Dat dat fb goed is : Jjjaar ban Daan Dan comt Dat men 't niet cn toeet intcfcOicften/alsi'tgebeDeD; niet en romt / cn Datmen Daar ober Dan ban t biDDen ofiaat / fig qualijft genoegt / ]ia toel fjcplofegeDagten opneemt.

English

Christians among us, who pray merely to obtain what they desire, and to make the Lord their servant and an executor of their will and notions; because they so earnestly desire it and in their wisdom judge that it is good. And from that it comes that one does not know how to behave when the prayer does not come — and that one thereupon gives up praying, is poorly content, and even takes up godless thoughts.
Original

■ Steph. ^Ch Ita berbaad alsei iCft ÖO^C cn ttietCfte toaat b)p door gebreck van den

English

Steph. I thus understand, as I hear and notice, how greatly we go astray through lack of the
Original

Geeft der gebeden flltjenen Dbjalen ! en fjoe fecï fuitfte bebattingen felbc onDec onö toeg-g'aan. <©eöele gcbeöen toetDen toel fomtöD0 Daar geDaan in nooD ban t EanD of anDcrfin0 / in bjelcftc alleen op Die berlofTinge geflaan toetD / en fulcftei: geiatingc nauUir eenjs gcDagt: a©ijf/ i.öDat biDDen / aiiSopDaarbefcD?eeft/mi» iuntfti/Dat Debertcn Dctonecbarcncn/anDcrfinsfcenbouDigcn/ Danfecr ban t fiuft afgelcpD toerDen/ cnD'mcnDe felbeganfcDanbre inD^ucft DoojD'oejfeninge DciS gebeD0 felbe befjoo^De te geben-

English

Spirit of prayer we seem to go astray! And how many such disputes arise among us. Such prayers are indeed sometimes offered there in the need of the land or otherwise, in which only that deliverance is looked to, and in such a manner scarcely once thought: Wise one — that praying, as described there, would accomplish at the least that the hearts of the unconverted, or otherwise the simple-minded, would be drawn far from their own pleasure — and that one would otherwise give oneself an entirely different impression through the practice of prayer itself.
Original

Urb. iiaaar laat ontf boojtgaan. ï©ilt gpl. ogen-fcbünclüft fien be Eygenhcyd J)anon0 bolöDoojDenbanD/ foo mercfttcen.ö tioefe fig m tijd van tc^enfpoeden öjagcn; Can men enigen fujeem ban een Chniien-wefen binben^ <il>ffouDeoo& *eniieydenee«anD?en trant |)0uDeni a®aar binbt menbatfupbet gefigte/ dat

English

Urb. But let us proceed. If you wish to see the self-seeking of our fully worldly people plainly — then notice how these conduct themselves in times of adversity. Can one find any trace of a Christian manner of life? Would even a heathen keep another course? Where does one find that patience, that
Original

het de Heere doer ? al0 2.Sam. 16: 10. ^it cn can in Dtn mcnfcïje niet Dat de Herc

English

the Lord does it? as 2. Sam. 16:10. This cannot be in the person — that the Lord
Original

rdve{)em Dig Dingen Doet mtoefenDet/ fgngoebccen beneemt/ föngoeDennaam

English

himself does these things to him, takes away his goods, his good name
Original

% X booj

English

before
Original

BESCHOUVVliNOi-

English

BEHOLDING
Original

tiooj laflédnacii toettoclcbcwn laat / fön« b.nenöcnöecKn mnum^tm/ «(. aBaactipfiet vedeooriakenUjaat Die Dingen fjcmuanDaan cotiMi/ cnDaann mft bP nangcn : |o bette 't Daac ban oaan öat m «nchele aanmct c&mge ban

English

before slander to be dishonored, his friends and relatives, etc. But he looks at the secondary causes from which those things come to him, and hangs upon them; so far is it from him that he takes notice at all of any of
Original

DeonepniJlgC WijsheydenDeGoedheyd van des Heren Wille, DaatmfOUtie luften»

English

the incomprehensible wisdom and goodness of the Lord's will, in which one should delight
Original

m in fo bette eoed- keuren alU'jS toat Oem ineöetbaatt.

English

and approve as good all that befalls him.
Original

Ahik 10 tJdjaojDe ijet te gefcJjteöai / toant tnat tan ban Den Heere comw bat niet eocd en t0 i Mn M^ü alleen (fo goeD 10 fp ; maa^t aiies goed: bjant toaat upt Quam De45cieD0epüallef fcDepfelcn in'i begin anöetjl / al^ï Dat fy door hjnen Wiiietjerchapeo waren.üpenb. 4: iii euDaat upt/ etftenncn Dt« faUge Daat / Dat beötóenCecc-enïof toeetDttbepDfp?oot. ^obetflonb ftetgiobmeDe/ al^De

English

Ahik. It is right that it should be so, for what can come from the Lord that is not good? He alone (so good as He is) — but all is good; for from what else did the gladness of all creatures in the beginning come, except that they were created by His will? Rev. 4:11. And from that the blessed there recognize that the worth of His honor and praise is great. So Job understood this too, when the
Original

naam des Heren Dp IJUtt te loven wasfo ODCt 'i wegnemen ai0 'c geven ban fOnC

English

name of the Lord was to be praised both over the taking away and the giving of his
Original

ooeDeten/ )ob. 1:21. en Dat en iö niet b?eemD / oljSnien toeDetomDcnatutebart ceu €tj2iflen tufiet j toant Dien fjet meet om Godt lei ve , oan om üj ne ^^aven te Doen / en 't gefitte alleen ban Gods Wijsheyd en Goedheyd Ijl fon Ijepl / enDe iiem

English

goods, Job. 1:21. And that is not strange, when one considers again the nature of a Christian; for one who cares more for God himself than for His gifts, and for whom the mere sight of God's wisdom and goodness is his salvation, and to whom it
Original

nenoea/omOOÖinenom'cfmertelijcktteGodtteverheeilijcken.

English

moves him, in pain, to glorify God in it.
Original

s teiJh ©at en blijft toel vreemd in d oogen ban alle mcnfcöen onDct ontf.

English

Steph. That indeed remains strange in the eyes of all people among us.
Original

U rb '<&m Dat Die alle menfcDen ib vreemd fun en biijDen ban De natuie ecn^ «litiftenö. i©at een oneeiatenheyd in *t gemeen onDet DcUcDenw ftoatittjepeni Sat een Wagen ? toat een ongeDulD i Doe betupgen fp met al üaac tooojDen / Dat fp

English

Urb. That all those men are so foreign to, and remain apart from, nature as Christians. What a restlessness in general among those of lower station! What a complaining! What an impatience! How do they testify by all their words that they
Original

bCtflaan dat het anders beter ware?

English

understand that things would be better otherwise?
Original

Steph. a®iSi'ttoatCOOÖ anders beter. ^ • .

English

Steph. Would to God it were otherwise.
Original

U rb ®ef ft gp Dat feggen 25;oeDct / ban cenc ban 45OD0 toetcften I voor haar betet/ meent gp onttoüffelöft ♦ «taat fat niet ecnparncdicr goed? en öe vol». SSyd van 'r gemeen Doo? öet DeftclbanD onepnbige J©^uepDnKtonbeï. QclöcBcliicö ftoat et te toegen i enDc D' uptuoeting ban 'i Aiier.Hey igite Befluyd nictoncpnDiamaalBererPbefjalben Dat'tnogonfeftetts* / of tden perfoon feive

English

Urb. Do you say that, Brother, of one of God's works for their good — do you think without doubt? Is there not one particular good? And the fullness of the common good through that same covenant's infinite freedom. Consider well what is to be weighed; and the execution of the Most Holy Decree not infinitely many times better — except that it is still uncertain, or whether the person himself
Original

bete' fijn fOUÖe / en nu nietDan DoOJ fijn ey^en wijsbeyd of dnft m fijn eygen faake

English

would be better, and now only through his own wisdom or zeal in his own matter
Original

fllfo acooieclt toctD. ' Ö feg Dan toat een tooclen ! toat een mtfnocgen / ongeDu D !

English

thus comes to pass. Oh, say then: what a folly! what a discontent, what an impatience!
Original

Stff Cga^^^ pctfonen fün/ maat hlj.b'et toel geiteii

English

Steph. There are indeed such persons, but he knows well
Original

Die men noatnanö niet hoget a\0 eerüjcke biicgetUjch foiiDe connen fcDatten / Die

English

those whom one nowadays could not esteem more highly than as honorable citizens, who
Original

Urb. ^0 iöljet: maat cengjootonDeticljepD / waaruyv f"lï .t)«t-tooo?t-co»nt .

English

Urb. So it is: but a great ignorance, from which the heart-word comes.
Original

deoorfpronk eeetr de nature van de (aak m Defen. HcttCt een39 op / Of'tfal Dejf

English

The origin concerns the nature of the matter in this. Set it up, or it will be for this
Original

?«cnfc& 1"^ / tocpnta toefen maHenDe ban al toat fiem toeDetbaati :

English

man to make himself the weigher of all that is adverse to him:
Original

if deVefake . Dfenu Daatgefcöteö(|)oetoelfponjï 0?'»«Duufftt)en is met daar h^^^^ Én fün licrt op^felei i^ : of bP iocckc et re Daat Upt ban een clocfe man of ooB toel cei Sen te fijn . in anöie Dingen «et niet tonenDe : of i)P bctflaat Doo? naiupts» iSfe^feDcnen DatongeUtenheyd de iwar.cheyd ftem met llgtcc maat toel iw-rer maaht S

English

the matter. Whether now the writer writes well, or he has set his heart upon it, or he seeks thereby to appear a clever man, or even to be someone in other things, not showing it; or he understands through natural reasons that restlessness does not make the burden lighter but indeed heavier —
Original

to?tötnKtDctöD^^^^^^ cn Dan iöbpbSojtfcet gelaten/ ofDtctgeiijt. ^aac m jnlToX, gcUj bc ï^cpöencnop Du^Danige «onötn toe fomtuD^ tocmti gtige boo?bcelDen bangzoct gebult gctoonttieübcn / fo en 10 Dit De ware Geiatet.hey i Dct «Ii2iflenen niet : toant Defe i0 een toacagr^e v.rfaku.ge van Ey-

English

comes to be made worse; and then he is quietly left, or the like. But in all these cases, just as the pagans on such occasions sometimes give admirable examples of great patience, so this is not the true patience of Christians: for this is a true resignation of one's own
Original

ecn-wille fp?UptcnDe upt eenc Goddeli ickeopenbaringc van de Hev 'Jcheyd' Ooedheïd en Wijsheyd van Gods WilL, n.n fipie fiele ; Cnupr eCtte ftettelljfie heWe etl begeerte Om Öe fclbC : enDe Daac en bOben uy t alle fulke redenen als uy t i «"^^^^4^

English

own will, springing from a godly revelation of the Justice, Goodness, and Wisdom of God's Will in his soul; and from a firm love and desire for the same: and beyond that, from all such reasons as from
Original

van Z ION. IV.ü'Sam.

English

of Zion. IV. Sam.
Original

onticttiic

English

submission
Original

jreiiam ötwr toe flgnometi conncnttwcöm. iBaac kat mts / mtM ftiile liiöfamm «c üod belc / in todcbe op öefen ojonö tcfet i Ahik. 3©penconmnfjicc inm anöcr^aiutic toangcfiaueöet Chriftenen fie-

English

reason can be drawn from below. But what remains — many dear souls in whom it rests upon this ground. Ahik. — Open communion of another sort of nature, of the troubled Christians' sight —
Original

.u^I^' 5lJJÖet nu m allen bcfcnfogcreoen/ aljS top ocöoo^t fjcliöcn/ öaac noa* S5f öJtlocUemn^' ïjatcc öalt / toat ijcbbcn top on^ oan tc belotocn in 't booj*

English

Ahik. Now in all the reasons we have heard, there still being a concern that falls heavier, what do we have to promise ourselves in the fore-
Original

naamOe rakende bC^ailCUÉpö of Dc geilaheder 5ielen: #teï 10 atJfolupD ydef

English

matter concerning salvation or the condition of souls: that is absolutely vain
Original

S '^'^ "^'^ ^ ^^^''^ ö^^"^ ijcrlocljcninöc plaats cii

English

there being a place and means of redemption and
Original

Urb. Sa ÖOO; maar eerft in verlochening van fijn eyven wille, bcrftaantie fijne 5n;S?>«.i^«)?J;f ^-^'^r ' ^r^ï^^J" i^ielen-lhnd GoV^sWUle te fubordineren : to J öfl b^f ni f r f i^^ f''^^ '^^^^ gebiedende Wille, IliaaC ÖP Wit

English

Urb. Yes, through it: but first in denial of one's own will, understanding one's soul-state and subordinating it to God's Will — not the commanding Will, but He wills
Original

Vt ? u L i^ïi^ «tUÏ»ttk'öai d onder. e,t..n.<e v.n onfo, wiilc onder de bellie-

English

under. The submission of our will under the governing
Original

iefi^yn ö^^po^^^^ ' ^ "Ptfocnnoc ban m OcUoö / alU0 na fö«

English

of the person in faith, thus after his
Original

fic«.utn?,m!^^ engelarcn, mijn Heer ;toamfp

English

the angels, my Lord; for they
Original

mteumu t dö tocpmo / of fp Dciï i^crun ^cdoO upttoocrcn of niet.

English

do not doubt whether they carry out the Lord's command or not.
Original

; na hSir h7iïïi«h'»?J" f Öacn / Broeder : toant Cetfl / Daar fp voor 't eynden

English

after their manner of acting, Brother: for first, before their end
Original

tuï ^^^^^^^ ^ ^^^^1" / ^" öecrcuncn fp fig der m ddeien niet i Daar nog . Et v^>S 'Mfc^ S?^L^' "'t^^'^'" <^oDtf geopcnöaar" 'n ftfl oofc nL^hrffff ^" ^ön cn blübcn fp (lil/ (ni tjoc b«cl fonöen

English

they do not use the means there; where God's truth has also been revealed and also not; and there they remain still, and however many sins
Original

miirac öatöe lufthare fieieverbifndc m in flaap foolt,-

English

except that the pleasant soul-bond fell asleep,
Original

k/?c?ÏS?X^^^ ^'i^m^^ wille ('tber(tanb in al.

English

of the will — the understanding in all
Original

ÖD« hf JVt^^^^^ fünöe; onder 't beftie? van d' eeuwij^e W.jsheyd:

English

being; under the governance of the eternal Wisdom:
Original

Sn öTLrcfeX^^^ ^^^^ T^*^ »«Öfen/ ïjoe 't gemcene gjo^

English

and in that respect how the common good
Original

wanocHercHc legtnucncfcer onverlothende fivgen-wiile noDcnDÉ'tftuffe ftarctf

English

wanders near the church, the unredeemed self-will forcefully pressing and stiffening
Original

nfnifn hmf "lu'^^^*^ "^^^^"^ Tpotnamen notmcnDe/ cnbc met alle be- ;] r^^f "^^'f/"^^^^'^ ' eergiericbeyd &c. bcröupflerenöe Speurt 'etoofc

English

naming certain prominent names, and with all ambition, &c., darkening. One notices also
Original

^,tm hS^ ii^J^ liare ey ndes , OOft toe I / om in den Hemel te tOmCU/ )

English

their own ends, also allowing, to come into Heaven,
Original

i.ca,u. ban m Of Oa« in |a « offi" SÖfSS^^^^^^^

English

of the or there in his office

Translator note: Block is severely OCR-degraded; translation is best inference from surviving fragments.
Original

gi B E S C H O U W I N G E

English

Contemplation
Original

nabOlöCn.Ö/ÖK woelingen «1 eygen-dri£tige pogingen , W< ttienm^lfillt iti Ottfc moi1Ö-Ci)?tflcnen/fonöeCfn oeöagtaUC CC^gen'tH. beftier des Hemels daarover, of Ijaren wille C nopende D' ÜptCOmtiC) daar aan teonderwerpen.

English

following. The strivings and self-driven efforts, which we see tenfold in our nominal-Christians, without any thought given to the governance of Heaven over it, or to submitting their will (concerning the outcome) to it.
Original

bteph. mt en öcöoeft niet / myn ^eec / toant öe beloften fön Daaï / ban Dat de

English

Steph. That is not necessary, my Lord, for the promises are there, that the
Original

foekende den Htere vinden fulien.

English

seeking shall find the Lord.
Original

U rb. It^aac OP tocet toel Broeder , öatWe beloften allCCn ben gelovigen Of DOO} ben <0ec^ verligteden aangaan / toelCÖe toUIenbe agterdcn Heere comepi,, b002

English

Urb. But you know well, Brother, that the promises concern only the believing or by the Spirit enlightened, who, being willing to come after the Lord, before
Original

ïiaaï eetfle leffe geöat»«n betcagt |)£l)öen fig re veriochenen , Mach. 16:24.. <tt. alk

English

their first lesson given, have proved themselves to deny themselves, Matth. 16:24. And all
Original

cygen U>eg tC Docn : fo öat 't rcg^ foekcn ban fulCB eene / be verfakinge van gem'. eygen-fin , en drifi bOO?-ttpt-flelt 3 Cnin ware verlochening ban alleepö^ flefCfiiet: fp loecken den Heere, maai latcn geljcel in fiin bejliet / hoe, wanneer, waar,in wat

English

their own way to do: so that the right seeking of such a one presupposes the denial of said self-will and drive; and in true denial of all one's flesh it comes to pass: they seek the Lord, but leave it entirely in His governance — how, when, where, in what
Original

graad ^em tc Wnben / en Die Genade of geichicktheyd des Herten Jjaat genoeg»

English

degree to find Him, and that grace or disposition of heart is enough for them —
Original

2. Cor. i2;p. toant fuik foeken fCtbC ijSden Heere le vinden , DetoÖI fijnen WiHZ

English

2 Cor. 12:9. for such seeking itself the Lord to find is according to His Will,
Original

be tjare ijS / en ^ön bcfliec öaat altijd goed : fo toerd fijne niagtige 3©iUe in Hm ftijacfic of (lillen ïuilbolbjagt/ cndieruite iöljaac heyioföaac Godt genieten itt fobetce. «ömdittebefïuptendan/ fict daav legtöet gereformeerde voick ineen

English

the true one, and His governance thereof always good: so His mighty Will is fully accomplished in their weakness or quiet, and out of that they have salvation, that God enjoys in so good a way. As to conclude then, see there where the Reformed people lie in a
Original

feec betdOCmcltjCtK Ey gen-wille , en gcncgentÖepD om fjaat eygen faken m alles te

English

very condemnable self-will, and inclination to manage all their own affairs in everything to
Original

beftuyren , in 't licDamclgcRe en^Deetteljjcbe/ in Dct tübclijcècen <ec«toigeje« inifl önjs ganfcl) fijn cygen heyi 't toelcü met daaï in en üeflaat bat den menfcfte

English

to govern, in what is bodily and earthly, in what is temporal and eternal — that his entire and very own salvation, which consists not in the fact that a person
Original

yetvoorflagswilt, endacbccomt,nogooh baaïin/Datï)pna Godswil bettuyrr, werd ; maat baat in bat f)p des Heren befluyt wilt en liefheeft om dat het Heylig is /en dat van herten begeert. <Cn iïS nOgtljanjj Dit t bOlCU dat 't Abfoluie Befluyt

English

wishes to propose anything, or that it comes about, nor even that he is governed according to God's will; but rather in this: that he wills and loves the decree of the Lord because it is holy, and desires it from the heart. And yet this is what our people teach, that the Absolute Decree
Original

des Souveraynen Gods leert / en ijeitjdt / tcgcn oüe mcnfctjelöcfie bedeneBingcn eit bepalingen baac ontrent / maat toomig tocet wat bet fegt ot beveftigt ; altfjoo^ tn de oeifening fuit öjepmg upid?oclu. Jï^aat laat onsS tot and?e dingen boo^tgaan en ijS'tmoodüft co?tetfijn/daatiönogfoobccltefeggcn.

English

of the Sovereign God teaches and maintains, against all human reasonings and limitations concerning it — but how little is known of what it says or confirms; and likewise in practice, how little fruit comes from it. But let us move on to other matters, for it is most necessary to be brief, since there is still so much to say.
Original

Ahik. Weerde Broeder, bflOt iflccnc tolfff CU iCCt blUCftellJtBe cygenbeydof onverlochenheyd te fpCUtcn Ottdct onÖ bOlCft / mbat aancleven aan Of genoegen m

English

Ahik. Dear Brother, there is a very common and truly striking self-love or lack of self-denial to be observed among our people — in what they cling to, or take pleasure in,
Original

de ichcrfeien , ijcbbe icti gcmctcut : enöc geliirU in doo? den band afgoden ban fifl felben mahcn boort gcfcpde/ fo doenfp t nut mindet dooj dc fctjtpfelen in dit ^uaaddaticimubcoogc 't geen be Vierde foo?tei.si. , ^ .

English

in the creatures, I have observed: and just as by their bond they make idols of themselves as was said before, so they do it no less through the creatures in this corrupt age — which is the fourth sort.
Original

Urb. éSeet tijdig oppett gp bat mijn Heer, toant datepfcïjt oitfeo?d?e nu:

English

Urb. You raise that very timely, my Lord, for that follows now in order:
Original

CCncg?tttofameaf.keringe van den Heere, omdat mcn fÜnc Onuytputreiijcke eil Alvergenoegende Algenoegfaamheyd niCt en fiCt in dat Higt / m bei)00?t : toaac

English

A grievous turning away from the Lord, because men do not see His inexhaustible and all-satisfying All-sufficiency in that light, as they ought — against which
Original

tegen onfe Lieve Heer en Zaligmaker onis fo ttoutolücfi toaatfcbutot / ^p onf bidden lectt/ On? dagiijx broorf geeft ons heden. J^iet allccn daat mede fDnct blf^ f tpulen Ijerten aftocndende ban alle genegentheyd tot overvloed en overdaad , ban

English

our dear Lord and Savior so boldly warns us; He teaches us to pray: Give us this day our daily bread. Not only thereby turning our covetous, straying hearts away from all inclination toward abundance and excess, from
Original

alle onnodige forge&c. maat oofi en boo?namcUjcR om f)en aantetoyfen denoorfpronck van alle fchepfeien , bie dcfelbe nog gceft/ boo} fijninblocb onderöoubt; tn doo? fön cragt toctcften doet / felbefünde bien On-nyt-putteUjcKen-Springof

English

all unnecessary anxiety, etc. — but also, and chiefly, to point them to the origin of all creatures, who still gives them, sustains them by His influence, and causes them to work by His power — He Himself being that inexhaustible Spring
Original

^Ceaen ban alle fUlCfie vergenoegin^ren , genugt en verfadin(»-cragtcn at^ top m

English

and Source of all such satisfactions, pleasures, and powers of contentment as we find in
Original

ftftepfelen geboden, ^iet bit fiet onsJ Chriften gros ganfcf) obet t booft / en meent be Mttu giefusJ öeeftOaacmaat toiilcnbecfien met alle tübtlgcRe nooddjuft m

English

creatures. Yet this is what so grossly goes over the head of us Christians; and our Lord Jesus meant to cover nothing other than all temporal necessities with
Original

Sr^p. "a©el tiJ bat niet foo Uo toctbt fjetgcmecnlöcft ban onf^ ©oojgangw^/, <n ( fo U m toel ) ban w felb^ wptgdegt. ^^^^

English

Steph. Well, is that not what is commonly expounded by our predecessors, and (as I well know) by yourself as well?
Original

van Z I O N. III. iSam.'

English

of Zion. III. Part.
Original

• Urb. '€ isSfo nopenbc öc geeyichre faalt in öie tJcDe: maac öc m km Die

English

Urb. It is so, touching the stated matter in that prayer; but the matter of those who
Original

Mtét aan vercKens Of buyck dienaars , Ottl |)aat flcgjS batl coorn én moH: tC QCCtclJClV

English

are no better than swine or belly-servants, who only scatter their grain and must,
Original

jjoeöJcl tnooddrufc alleen i3cfaa& lö/ DicDaac bcgem bjccöi: maat m Dat öoo?^ ^O^ift booaöebbenöc füne leerlingen üe betcagtnigc öan ware vei lochcninge te ieè« ren , <0 fün^ meningc inöefc beöe t geen ftcay gcfcgt i0.

English

indeed only one who desires bare necessity is satisfied there; but in that, Christ having already in view to teach His disciples the practice of true self-denial, His meaning in this prayer is aptly stated.
Original

^oeginbjfaamfliiatlietonoec'tgjojat öet getefo^mccrDc €B?t(lencn dfcsf aan# gaande^ 13S Ijctniet aum t ficniijche cngeDoclige öat ip bp na alle befig fön/ lopen en Djaben ^ en menen Dat De Hey lan^ tjaac Daac een Doet toe geeft/ eben tn Die beDc/ taari^p 'ttegengcfi^iDe Doei. H^at toeten onte UeDen baneene onü^bare enon-

English

How fitting then, concerning the state of the Reformed Christians — is it not something senseless and godless, that they are nearly all occupied, running and striving, and think that the Savior gives them room for that, even in that prayer, where He does the very opposite? What do our people know of an invisible and un-
Original

voelbare vergenoc^^eiule Genoeglaamheyd ? Dat De fpRfii t)AAt beCQniCfu cn bOeDt

English

feelable, satisfying Sufficiency? That the spirit desires and tends toward it,
Original

öat boelen fp/ bat tgclDuilceberantbjoo^tit/ en De ^terfcbappie beclbermag/ tiatfitn l'pien Dan (ituenfi» tiaac puec na f ijn gclegentfjepo na Die en Diecgeltjchc Dtn^ 0en met al tiaac ma^ , en Dat tp t]aac Genoegtame Godc , alj$ men aiit^ onpactp* tiigtnfiet.

English

that they feel; that money answers all things, and that power avails much — and so they strain with all their strength after this and similar things with all their might; and that they regard these as their sufficient God, as one sees when one looks upon it impartially.
Original

Steph. H^aac fp foekcn Godt OOR/ al0 fp hem dienen.

English

Steph. But they also seek God, when they serve Him.
Original

Uvb. OoKj DattjS.bjaaf: fonavuunip DatfomnjDji tc ftctö gaan/ toatlefen/ tjiDDcn (ic. niaat ljaac^a<j(th icvcn mocjlGodidieuen fun/ en aiUaac Doen ; en fp moe(ienGodiaiiccriro«'ktiiiai0'Kwr vergenoegende , en alU'0 om vöoDjS iDiUc : nu foeht eicU 't geen bp meent bem bcrnoegenDc te fun / ca Dicut ^oDi ook t. to. aljS een aanbangfel / op yope Dat Ijcm «aoDt op fon Dtenil om Cb^nit totl baac na no^ in den Hemd Oelpcn ial j en Dat gaac ai ijeel op lijn gcrcfo^jineecDiai / Duncbt Ijcm ; bei:(laanDe Doo? dien Hemei niet Godes dieiiit (mant Die is Ijem rmerteiüc6)maat: pct0 becmabeiöï na fun lu(t bcm lepDct/ alö DaaDlijctiboigt. naaar toilt gn boo?> 0agjS een^i fien / 25joeDct , of Den menfclic Godi lockt m hjn dienit , Dan of Dp de fchepieien (oekt ï Ut / en oogtecnjS bjat Ijp berteliif ber Doet : inDenGods-dienft ( Dien bp fo noemt / cn meent Dat fp Dat geüecl i.ö ) fult gp bem ftcn futen tlapen m oceutoeniuiteioos, Denfelbeniigtveriuymen scc. maacfal Di^felbe menfcft toel fofïapeciggelDontfangen/ efeenamptb^bnppen/of biecgelöcöefabenligt bec^ fumen i Defgeinr fpjeecbt Dien menfcb ecnö geduyrig van Godc , toaar ftn i$ / in» ïonDetbepD in gcfcU cbap om bjcngD te capen / en fiet of bP Gods aangefigt gedue-

English

Urb. That is also true: so naturally that some go to church, read, pray, etc. But their whole life ought to consist in serving God, and doing everything for Him; and they ought to seek God alone as their all-satisfying good, and always for His sake alone: but now each person seeks what he thinks will satisfy him, and serves God also, so to speak, as an appendage — in the hope that God will, through His service for Christ's sake, help him afterward still to heaven; and that entirely passes for his Reformed Christianity, it seems to him — understanding by that heaven not the service of God (for that is irksome to him), but something pleasurable that leads him according to his desire, as indeed follows. But would you see it plainly once, Brother: whether the person seeks God in his service, or whether he seeks the creatures — and at the same time what he does more eagerly — in the divine service (which he so names, and thinks is all of it) you will see him sitting sleeping in a deep, untroubled slumber, not neglecting it, etc.; but will that same person sleep so drowsily when receiving wages, or grasping an office, or neglecting similar advantageous matters? Does that person ever speak continually of God, wherever he is — especially in company, in order to win virtue — and see whether he seeks God's face continually,
Original

tiglijckloekt, al0 Fl'. lor- vers 4.. Of fp.2Cecht bem ban fijn' geld-winfte, vermaken,

English

as Ps. 105, verse 4. Or speak to him of his money-making, amusements,
Original

leckernyen , ftaten 5cc. en fiet of Dat fpn Occt beeft : fal nict Dat eerde aangaanDc / 't bJOojDt fijn hier comr dat niet te pas ? tbp fijn l)kt niet om cen pjeDicatte te bo?en/ maac om njoijjcb te fün ,of inDicn fo al niet tcgengefp?oben entoecDe / toont niet Éenpöec met fijn bJoo^Den en Doen / Dat Godt üjnhert met en hdh ? mofc'jt Dat niet fijn hooMie genoegen fijn, Daac Op DecDalben in b^olijcbe maaUijöen iiefd ban fp^an/aijS Den Godc der blij dfchap fijner vcrheuginge I PI. 4.5:4. jamaac/ Dan en

English

delicacies, estates, etc., and see if his heart leaps: shall not the word, concerning the first matter, come in here out of place? We are not here to hear a sermon, but to be merry — or if even that were not contradicted, does he not show at once with his words and deeds that God does not have his heart? Must that not be his highest pleasure — to speak of Him even in cheerful mealtimes as the God of gladness of his rejoicing, Ps. 43:4? — but then no,
Original

is dat lo met tc vcrltaan.daccomt anders uyc 5cc. U\SJ. inDe fcl)Hft en met De belijDC;? Ui0 i& 't toel fOGodt ons hougft genoegen : maiicin De DaaD/alÖ men om blijdschap

English

that is not to be understood so, that comes from something else, etc. Yes, in the Scripture and with the Confession it is well thus: God is our highest pleasure — but in deed, when one, for joy,
Original

bpelbanDect.d/obccalfp2eecfumenenDaacftDijgtmen ban. Mijn Heren, men en moet ntetbloaaö fijn / anDecsi fien en anDerjS oojDelcn : galmen een boopmait ftDatten /DicopgelegcntJjcpDDaac nict ban fpieccbr i enfaimcn agten Dot Godc des menfchenhoo-ite vreugde is, Dic aijS bp epgeiitlijch tijD neemt Orti bjeugD te rapen / öan.Daai: niet ban en fp^e^fet en fuii: ontjiDig oojDeelt i falmen oo?Dclen Dat fo cen bert Daacbouwnljf^omoeft men toilicnss blinDfön;Delere en falfigfo nm laten b^D?iegem • ' " '

English

gathers with others, one rises away from it. My Lords, one must not be simple-minded, seeing one thing yet judging another: if one would value a fruit-tree, one should not speak of it when it happens to be out of season; and if one would consider that God is the highest joy of a person — one who, when he has a proper occasion to gather joy, then does not speak of it at all — one judges unjustly; shall one judge that such a person has a heart for it? Then one must willfully be blind; and thus they allow themselves to be so deceived by a false doctrine.
Original

Ahik. Ahik,5ï^U ifi onverontfchuldeli jk m ttQt itlQefim waarlijck flifOtniet feldenlttaat

English

Ahik. This is inexcusable in what was said — and truly it is not seldom that it stands
Original

( eiUge 'j epntge uptgcnomen ; oDcc al / 1)p alle ote ooft Utimaten ban be tnare gere« fojin.fteccöefijn/ awujpimimcïiwel tomn/ bjaacöen ban fpjeifet/

English

— some few excepted — indeed, among all those who also claim to be members of the true Reformed church; and even those who are thought well of, of whom one speaks,
Original

tfiit i0 m Diep ^tl-ftopgen ban.

English

this is a deep keeping silent about it.
Original

Urb. Zomoet men ban oojDden Dat <©obt 't Aigenoegfaam goed enfejS Cfijf* flenjj nletentjj/ of men moet ftg feiben g^toelD Doen.

English

Urb. So one must then conclude that God is not the all-sufficient good of such Christians, or one must do violence to oneself.
Original

Sceph. iBaacmijnHerett, fouD Dan ban alle Die geoo;beeIb moeten toetben/

English

Steph. But my Lords, would then all those who must be so judged,
Original

bat fp geen ware wedergeborene Cbriltenen en fijn i

English

be that they are no true regenerate Christians?
Original

Abik. ^unt gp upt 't g efepDe biel anDetiK Dencben ^joebet^ ban bat fp t in belijdenis en met in de daat en fun i olj ! Dat Dit Die UeDen mt meet gefegt )»ie(be/0{i bat fp een0 tot agtetbogt mogten tomen.

English

Ahik. Can you think otherwise from what has been said, Brother, than that they are so in Confession but not in deed? Oh, that this were said to these people more often, so that they might once come to serious reflection.
Original

Steph. jfBaacfp feggen / bat iSi onle onvolmaaktheyd.

English

Steph. But they say: that is our imperfection.
Original

Urb. ^ enige uyi vlagt derduyiteriingen . &10 t ligt fo claat fcöpm bat fobet* tupgt fön / Dog baat na öiec ban in 't gemeen ; nu met een taioojö/ 't comr ftiec 09 geen onvolmaaktheyd aan / toant 't Den tc.iiu bau ai ojii* boich bp na / al0 ontf Br. Ahikam DaaDlöcb fepDe. i^j m^ïcfit gnban toel boc 0H0 bolfe ben dienit des Heren öetcagt/ en baat in beiigtjS/ niet aIjSmpet't gccntiaac hcyiof hoogfte

English

Urb. Some flee out of the darkness. It lies so plainly evident that they are convicted, yet afterwards here of it in general; now in a word: imperfection does not apply here, for it is the state of almost all our people — as our Brother Ahikam indeed said. And see now how well our people conduct the service of the Lord, and are engaged in it — not as if the thing that is their salvation or highest
Original

goede» genoegen t!tf/en ^aac hemel op aercie.maac filUDC bc laken diefyop aerde najagen haar hoo^'ite genoe^^en bleuen fp <0Ottt/ quaofupiS (tiM 10 IJO^en fött ttJOOJt/

English

good and pleasure — and their heaven on earth; but while pursuing the things they chase on earth as their highest pleasure, they come to God, as it were, in addition, to hear His Word,
Original

lefen oat / gebjuöen De faccaniciuen / bibbcn 3fc. / en bat noemen fp ban alleen den

English

to read it, to use the sacraments, to pray, etc. — and that alone they call the
Original

Gods-dientt ) omiiulen Hemel (C tomeil ; öOCnDe toat bittert ongenoeghjx «CC.

English

divine service — in order to come to heaven; doing what is bitterest and most unpleasant, etc.
Original

N. B. om toat baar-genoegUjcx ( 't geert fp fig ban Den Hemel imagintten ; W betcf ijgen ; öaac toe ban fiaac Oelpt Die bolft-bboaling/ ( bic oob toel eene geleerb*

English

N.B. for something pleasurable there — what they imagine heaven to be for themselves — to obtain; and helping them toward it is that common error (which also may well from a learned
Original

OnbOOJjigtelijb upt be monb mogt ballen) bat dm Hemel of Glone van ander we-

English

mouth fall out unwarily) that heaven or glory is of a different na-
Original

fenisdandeGenade jbaacbogin bjaatljcpD Defc niet en (0 Dan bie onbolmaaBt/ cn bic ban bcfe bolmaaftt : al0 Jjicc na b?cber. ,. u ^ w

English

ture than grace — whereas in truth this is nothing other than that imperfect, and that the perfection of this — as shall be treated more fully hereafter.
Original

Ahik i^ac onjj bolb in befen oiwc riochend 10 w. Broeder , CU bobcn fobecw crnftige beniugingen fuljc blijft: batblijcbtin fo beien en blincfit fomb'oogcn/ bat 't bp na ontoeecDig ift ful)C lang te bebefftgen. ^ei be UeDen eens De wereifche

English

Ahik. What our people are convicted of in this matter, Brother, and beyond such serious examinations it remains so clear — it appears in so many and shines before the eyes, that it is almost unworthy to dwell so long upon it. Let the people once seize the worldly
Original

dingen nappen , CUtOt CCU (laalt)e/ ICt Op z vercrij^er. van ^^^^ ^^erelds goederen :

English

things greedily, and go to it with haste — look at those who acquire the goods of the world:
Original

toat een bjif i / hjat een tooel / en mt al onfmmcïjeDen of fonDcn Daar onDct i 3if ftct pmanD om de kolt voor fig en de fijnen tc Docu : De mcnfcDc gaat op enb Upt ti tocïcbc / aW of men van het brood alleen leefde , fo 10 lip ban mcrgc» tot abonDt Sf met fön gar.iche hen inbcfig /en be0 ^eren3efu0 fp?cube / ban eerft't Co.

English

what a bustle, what a tumult — and yet with all its disorders and sins beneath it. If someone only has to earn his keep for himself and his own: the man goes in and out to work as if one lived by bread alone — so he is from morning to evening, with his entire household, occupied; and our Lord Jesus said: seek first the King-
Original

ISncrijck der Hemelen , Of onfe onderwerpingeaan Gode CU Öjat baat tOC bef)00?t / te 1 oecken . onbCC belofte bat de Heere wat ons van noden is op on fen "^^'^ft»^^^" f '

English

dom of Heaven, or our submission to God and what belongs to it, to seek — under the promise that the Lord will provide for us what we need, according to our
Original

beydonsbeforgeniaU bat i.ö al0een uptgebicnDcn regel onDertgco0 ban on0 bolb/DaatnaautopmanöomDencht. ^ ..,1.0,.—

English

state, caring for us — but that is regarded as an outdated rule, disused among our people, which no one nowadays thinks of.
Original

U rb. •(€ 10 fo mijn Heer . CO ol0 mcH ftct Dc UcDcn tc gcmoete boert ( gelöcft bat onfentert möctfijn / fo Dimm bp na al0 top mcnftljen Dter ober aanfpjcöen ) fo tö fict toat b2ecmD0 / cn ganfcb of Det De HeDen niet en bctflonDen.

English

Urb. It is so, my Lord. And when one goes out to meet the people (as our concern must be, so one comes nearly as when we as human beings speak to them about it), it is what is strange, and altogether as if the people did not understand it at all.
Original

Ahik. ^0 10 't h. 3®oo?b ctagtcloo0 getoojben al0 top onlano0 fepben. Is het

English

Ahik. So has the holy Word become fruitless, as we said before. Is it
Original

na de Heden niet enkelijckotn de koft te doen; maarï)ebben fpmtDDclert: fOftCt

English

not that nowadays it is not merely a matter of food; but they have mingled: if food
Original

OP baatblöf bclöcfi of t goud f0 ïjaar eoDt / fo ftl)?apen fpalM bp een/ en vergaderen ly Ichatten j Of DC wereld en 't vl.efch , fO fOCCRen fP tJOcD orn die te dw^nen

English

is the profitable concern, if gold is their god, they scrape it together and gather treasures; or if the world and the flesh, then they seek means to serve them —
Original

toat een baatioeckende en aan Dcaatbe clebcnDe öumcut openbaart figftt «f.

English

what a self-seeking and earth-clinging spirit reveals itself thereby.
Original

van Z I O N. I V. t'SAM. S5

English

of Zion. IV. Together. 85
Original

fcheydingeoffcütftiwocöctöoeDcrcnUuat centwift üi i)k en 111 anbie gclcgcnts licöcnomwnöcrinflcfa&c^ irtcoopmaiircinppeucnDanDclniscn/Ujat a( Icuacn^ wic/ ongeceöticöcpti/bscbaircDinac/ obccUJtnjïc Ö003 flcpaetingc/ öoo^ mono* polte/ öoo? öneUfUnöc öcc armen / wat beDjoa / toat tooccücï gaat a ntet al om^ ciiocfaelöïin dekoopers, tctaatcu ÖCC toawn/ ftoopcn en nieto öctalcn / cn

English

separation or division in the practices of trade, what strife in this and in other circumstances, in buying, in selling, in commerce — what cheating, what deception, what injustice, what oppression through enclosure, through monopoly, through exploitation of the poor — what fraud, what trickery goes on altogether among the buyers: to permit the goods to lie, to buy and pay nothing, and
Original

Urb. i^ict toaat mijn Heer ? etTöat fo Uem/tiat men toel fouD in ezniQC fmatU fenöc opjeoticljcpti / enOanDclbaarlji-pD p^üfcn üoben enige *6ccefo?mcccöe : cn öatliSöat Dotch/ Dat De UjaarljcpDIjeeft/ en Den üjclclicn Godc encödijcl» haar goed fouöc fijn / naljareüclijöcniftV.

English

Urb. Was that not true, my Lord? And it is so remarkable that one could well praise, in some small measure, the uprightness and trustworthiness of some among the Reformed; and that what they do, those who hold the Truth and to whom God alone ought to be their good, they do according to their calling.
Original

Ahik. cngclücöDctnrtöetcrüöcn t>ec goederen gaat/ fo gaat Octoolitn alle tocrelöft^ Dingen/ aijSEerevanmenfchcni mcnfict ogenfcöijnclijcli IjttW öcn mcnfcD encöel om ccrc te Doen toat \jv öoer.

English

Ahik. Just as it goes with the pursuit of goods, so it goes likewise with all worldly things, such as honor among men: one sees plainly that man does everything solely for honor.
Original

ürb. 3lc\jcnöig ficn öjp 3£ecraac0 Dat m gclcgcntDepö ban öeflcaffingcn en

English

Urb. Living, we see clearly that in the opportunity of possessions and
Original

DfergeljjCÜe J Contdentie , Gods gebod 5c c. öaac i$f niet Dat by de ccre op-mag: fchande , CD dat hy beftr^tc werd t>'t föjaarftc/ en becCC ÜODcn De fOUÖe fClDC öllDja='

English

the like, Conscience, God's commandment, etc. — there is nothing by which he can be urged to honor; shame, and being reproved for it sharply, are valued far above the sin itself ever —
Original

Ahik. ^0 gaat Dct fn 't foecken van ampten : ijjat ccn U(i/ toat ccn UcgcH cn OCs Djicgen/ gaatDaarom^ öcfgcliji: in 'tbejat^en vanScaat en Hoogheyd: of Dm nicnfcDöcQuaamijitotfuiclJeampten aljj aan Die ^taat baflfijn/ DatRomtDii ïïejager.öoftoc-b^engcrssnaui33lö]cin aanmciclunge / Daar nogtijan^ cat oanfrt)

English

Ahik. So it goes in the seeking of offices: what striving, what maneuvering and scheming — it goes likewise in the possession of Rank and Dignity. Whether a man is capable of such offices as belong to that Rank, that comes from the hunters, the suppliers to court and the announcements of advancement — concerning which, however, there hangs
Original

gewigtvan Confcientie en rekeninge aan Godt aan fiangt j fOO hey I-loos IjSlÖen Cf)#cn/ CnfO toCpnigbJCegtDpIJCm d' Algenoegfaamheyd des Hemels by die SchepJt-ien.

English

no weight of Conscience and accountability to God; so godlessly do they act, and so little weight does the All-sufficiency of Heaven carry with those creatures.
Original

Sreph. Zefier fo gaat Dct oofe onDcr onjf : binDmcn tocl ergens" ecnen Ijpna /U$ 4n Dcfen anDcrjS tc tocrcfic gaat/ cn fig in eer - ampt- of flaat-fugt bcrlorljcnt i ürb. 't >^ccn UJp Daarin 't Dciagcn Der fcljepfclen geficn ïjcbücn / fuUen top ooft

English

Steph. Certainly so it goes also among us: can one find anywhere a man who goes about differently in this, and does not lose himself in the pursuit of honor, office, or rank? Urb. What we have seen there in the pursuit of creatures, we shall also
Original

Itt'tbefitten, bewaren, of ongebruytk der felverfpCUrcn. 3Bp toeten Dat al toat top

English

trace in the possessing, keeping, or non-use of those same things. We know that all that we
Original

Sier Dooj fcDepfclen betomen/ Datid alt«maal ergens loe, tot onö/ Der onfcc / of cm fcc naaftcn onDerfjouD of nut/ of pet fulr : goederen, amptcn, ctf. allesi ijS a aar toe. HÖcrcfu mp nu censJ aan Die aancieventheyd Dan Der menfcljcn fjcrtcn aan Die Din? flcnfelbc: fietgpniet/ Datfp (gcmelDcepnDen niet of niet Doojnamclöfh beoogt ÖcbbcnDc fn 'tbciagcnjooft DefgelijclisJ Die Dingen met herten-genoegen bcritten/bcf toarenf ^eemt de goederen tenDoo?beelDi onfenC^)ji|IenDoo?DenbanD |ecf een

English

here obtain through creatures, is all directed somewhere — to our own support or that of ours, or to the support or benefit of our neighbor, or something of the kind: goods, offices, etc. — all things are directed there. Now consider once the attachment of men's hearts to those things themselves: do you not see that they, not having aimed at the said ends, or not chiefly, in the pursuit — also likewise possess and keep those things with heart-satisfaction? Take goods as an example: our Christian, according to the bond of Christ, has no
Original

genoegen in de lelve, fonDcC biC als middelen, bOO? ftcm / Dc füne / cn fijncn naaflcn

English

satisfaction in them, apart from viewing them as means for himself, his own, and his neighbor —
Original

aantcmcrtftcn : of fo fjp Defcibc nog voorfig en de fijnen als middelen aaufia/nog Heeft (lp genoegen in Dier becl tc Ijcbben/ en Den fönen na tc laten (l)oetoel Dit laatflc öicötoiljj maar een boo^tocnDfeli.tf) tcnrnpmcn gebjupclie/ of mifDjuPclic Daac top nog ban fpjelien moeten: maar Dat ÜP Die fouD aanmerben ais middelen voer fijn naaften . Dat i0 fo berrc Daar af / Dat ïjp Dat fo niet en bcgrüpt fcibe : toi e onfec sTÖjlftcncnberflaat Dat fijngocD fo wei voor fijn naeften als voor fig cBoetocltnDe ttocDc plaaifc] gegcben fijn ; cn Dat Die tn 'sf ^atn oogc en bier fcDaar foo wei fi j n

English

to note: or if he still regards them, even for himself and his own, as means, still he has satisfaction in having so much, and in leaving it to his own — although this last is often taken up and used, or misused, merely as a pretext, of which we must still speak; — but that he should regard them as means for his neighbor, that is so far from it that he does not even grasp this himself: who among our Christians understands that his goods are given just as much for his neighbor as for himself — that the second place is given — and that they in God's sight are here and there just as much
Original

naaften als hem tOC COmcn i

English

to the neighbor as to himself?
Original

Steph. ^at iSf een Wonder-fpreuck , en ongerjOO?D ; fo toarcn alle goederen gemeen, cn fouDen D'armenDe rycben mogen aanfp^tben om fiaar epgen gosD» • Urb. Woader, om Dat D^ toaarDcpD onDcc onjef/ Dooj't berfupm/ bcrgaat:maai:

English

Steph. That is a Wonder-saying, and unheard of; if so, then all goods would be held in common, and the poor could lay claim to the rich man's own property. Urb. A wonder, because the Truth among us, through neglect, perishes: but
Original

I» Daar*

English

There —

S<5 BESCHOUWINGE

Original

S<5 BESCHOUWINGE

English

Contemplation
Original

taatom niet min waatagtig j toant öcti €ti2iftm Diöt fict brood nUt ööö? fiQ aMw

English

therefore no less worthy; for Christ did not ask bread only for Himself alone,
Original

maatOOÖ UOO? fÖU naaflen/ aijS Ijp feot/ niet Geeh my mijn brood, maac geeft ons

English

but also for His neighbor, as He said: not "Give me my bread," but "Give us"
Original

ons brood : fo moct l)p ooh Ufcftaan Dat tjtt Dem öc lo setowöcnlaat: Iwbmöenöcnu batölc on-eymiige Wijsheyd tjcijaagt / f)em goederen te g(öc«/ enfött «aaflcn(t)oo? toien öp 't fo toel ai.ö boo? fig oeUcöen yaö; öcnnooö^uft toepast » fö ftetöptmmetclaatöcnoco/ bat fijn coeD/ oohdicr bchoeftigergocDf^/ ijattita i^6tK fijnen naailen op die wij ie;t.to. door htm; '^nft öeileDeu toe te fisnoen: baat

English

our bread: so He must also understand that infinite Wisdom requires him to give goods, and to his neighbor — for whom He cared as much as for Himself — to apply the necessity accordingly; so that it clearly follows that his good, even the good of one more needy, is hereby destined for his neighbor in that manner, and to be dispensed through him; there
Original

en bOben Upt De CjCp^etïe gebOÖen / ban uy t ons goed andrcn te onderhouden, biij&t

English

and beyond what the express command requires, to maintain others from our goods, remains
Original

'f 19eecen ooomcccü in öefcn / en Daac boo? toecb onjS öoefr(Bp ben l^cece) fo toel onönaadenalö onjs (uw infigte ban'tgeb?upU) toeöomenbe/ bp bien / telneten/

English

the Lord's intention in this; and thereby our duty (toward the Lord) — as much our neighbor's as our own (in your view of the use) — is incumbent upon us, along with those, to take note,
Original

bptoClcHenbCÖ Hecren geboden, gcboDcnfun/ en den felvenagten wareeyge-

English

by those who are bound by the Lord's commands, and to consider themselves true own-
Original

naar, en onbepaalde Beitciier allccfunecgoebeccn. €nbe utoe tegcn-toetpin^ett

English

ers, and unlimited stewards of all their goods. And your objections
Original

en bolgcn baat npt niet/ ïjoetoclbe gebolgenfeccfpccieuji/ en boo? beoverhromende onveriaaktheyd (baar top nu ban fpjeöen) en onopmetcBige agtelooföepö/

English

do not follow from it, however plausible the conclusions may be, and though through the prevailing negligence (of which we now speak) and unobservant carelessness
Original

tot paflive waarheden geto02ben fön. |Ben moet fig ban alle gemeenheyd der goederen fo b?eemb niet IjouDen ; onber bc €^iiflmn fijn de goederen gemeen , ai^ wptbjucöeU3c6banb'eecfleRtcttie(iaat.Hand.2:44..en4-32- ^ . Stepb. ïiaaac bat isS fo niet te ber jlaan / t toii feggen bat fp fecr miidadxg tea*

English

they have become passive truths. One must not consider oneself so estranged from all commonality of goods; among Christians goods are common, as is expressly evident from the first church (see Hand. 2:44. and 4:32.). Steph. But that is not to be understood so; I mean that they were very charitable,
Original

ren/ bjantAnamaegOebeccnrouden de lijne gebleven lijn, Cap. f:4. ettOOtRflUir

English

for Ananias's goods would have remained his own, Cap. 5:4. and yet further
Original

cnbetMnbtonsïnuniet. . . ^

English

it does not bind us.
Original

Urb. ^0 toeroen becragtigftefchriftuyr-piaatfenboegent/ alj3 fp bc menfcpeti tnfjace begeerte ccüpciaen/ ofbengemcnen trant en mf.öb?aginge tegen-gaan. éoe ! i0 t eremncl ban b eerfte ftercfie onjS niet een patroon ban naboiginge / m fobetrefietonfctijbentoepafTelijcöi^ i enfoubebitnict toepaffelöcfefün/ mxj maar tberte-genocgeiiibegoebereniiiegi ^attot Stnania gefegt toerb ftxmt tegen mp niet/ alssgpmpgeöcel iipt-gefjoojt fult fiebben. fegge/ onder de

English

Urb. So the most powerful scripture passages are added, as they restrain men in their desires, or go against the common tendency and manner of conduct. Come! Is the example of the first church not a pattern for us to imitate, and is it not so applicable to our times? And should this not be applicable, even though the goods are sufficient? For what was said to Ananias, that does not stand against me — as you will have heard me out fully. I say, among the
Original

Chriftenenfijnde goederen gemeen, bCbJiJl fP alU den Hecre toekomen , Dien topaUealsonfen Vader aanroepen; belWijlfPbOOJ €D2i|li lübcnUertoOjbcn fun/ toelr verdiende den gelovigen gemeen is : betoÜl bül gelorigen alles in Chrifto

English

Christians goods are common, since they all belong to the Lord, whom we all call upon as our Father; since they have been acquired for us through Christ, whose merit is common to the believers; since to the believers everything in Christ
Original

toccomt I. Cor.v.ii- 2(l(s8 topgerefo^m. tw fo fp^eüen berftaantopfiUjt wöe^

English

belongs. I. Cor. 3:21. When we Reformed, as we so speak, understand it, we understand it before the
Original

Hemels vierfchaar, niet tn der menfchen ; onbet UJelCfie teaörli)tB onderfcheyd

English

Heavenly tribunal, not before men's tribunal; under which there is truly a distinction
Original

derbefittingenijj/füirbeneencn toecomt/ tgeen benanbjen niet toecncomti baarom tan 'er dieveryeonber be menfcDen fijn / enbjierb tot Anama geiiegt / öao flp'tnictgcgeben'twasfijne gebleven: O^itregtbat pöertotfun goeberen Beeft onber bc mcnfctjcn isi ban bc ^cere felf ingcHelt en gcapp^obccrt / oelDCö Pber t fiinetoenebjagt ; toaarombe dieverye ooft tegen den Hemel fonotgt: enoe igou rent of defe eygendom tot injju oocb na bC!S lieeren intentie / alleen ten refpeetc toanmunennaaffe/ nietten refpecteban Mm/ bie nietanber^

English

of possessions, in that what belongs to one does not belong to the other; therefore there can be theft among men, and it was said to Ananias that since he had not given it, it had remained his own: but the right that one has over his goods among men is established and approved by the Lord Himself, Who upholds him in his own; wherefore theft also sins against Heaven: and consider whether this property, in your view according to the Lord's intention, belongs only in respect of your neighbor, not in respect of Him, Who is nothing other than
Original

flljS öe goederen (bfC Hem eygen fij n en blijven , en bUjS allCtt tOetOttien / blC Deel aan Mm DebÖcn) Jefe of die, in fo of fo een mate aan te bevelen , Om Pente-lljees

English

the goods (which are and remain His own, and thus belong to all who have a share in Him) — this or that person, in such or such a measure, to commend, in order to be stewards
Original

fterjs ober be felbc te fijn / dié na fij n voorfchrift te vertieren , en j^cm uan alle»

English

over them, to administer them according to His prescription, and to render Him account of all
Original

goede rekening te doen : luaar Upt ban blftCftt/ Dat Of \ttA geen gemeenheyd öej

English

good things: from which it is evident that there is no commonality of
Original

aoeberen en fp onber be menfcDe ten infigte van eicandre , fpjsi baar nogtljaiïJ m rnfigtenflrarbecmclbt/ eningeb?upfi(baarmönbifc«ï^fUisibatttoasj/)\»eirB be ieere in fijn tooo?o niet tooo2 ben befltter alleen / maat voor allen verordineert heeft. <enbe m bOlgt OOfl baai upt nkt/ bat öet d'arme van de rijcKe metma^ ey-

English

goods among men in view of one another, yet there is nonetheless in view of the Heavenly tribunal, and the use (wherein, as I said, that was) which the Lord has ordained in His Word not for the possessor alone, but for all. And it does not follow from that either, that the poor may by force take from the rich
Original

van Z I O N. IV. t'SAM. meent öat fön ooeö heVaSSey J^^^^^^^ ïï^^l^"^'^ ^'5^^" / ^^^^

English

of Zion. IV. Together. — who thinks that his good belongs to himself alone, and
Original

vergadert dac een fchuire . of vcrtem^er ^^ï^* ^P" Ö^ltCbe/

English

gathers what a miser or a squanderer does for his own pleasure,
Original

top nu öanfp^cftcn / dame tenenöe v^eriSS 1 Jr"?^" 1^ Jeive öaac mtcchimt tran -f ^cieriAtooea^aXv^^^ ''^ï^ goederen m aan*

English

of which we now speak — hoarding and squandering — the same falls short in goods in
Original

of o4ebruy k Wc fdbcr. ' *^ öngemoatifi«crt men in t üefUtcn en gcbruyk

English

or the use of them. One acts without warrant in the possession and use
Original

om öacc linlijckheden tC bOlöOCn ïliS ^" rchcpfcien.

English

in order to fulfill one's lusts through creatures.
Original

toat al met i öaac m öe l^cecc alle ö K f»il iJfF"^? ^'^^ ^"^^"^ ^« ï^J^^ö^» ' ^ » fecc jaioets fijnde o.l oSm^^ 't öcö^upcfi berleent / cti

English

whatever the Lord has given for use in all of this, being very jealous, has granted the use thereof, and
Original

Bjouu) ) öie encftelöcö boo: ft en jne TVÏ'^ ♦^n

English

who is solely intent on His own
Original

om genoegen aan de begeerten te oei miö^^^^^^^ l^Ö^rt.

English

to give satisfaction to the desires of the heart.
Original

en i af0 bp c,r. Saihey5 in fpijfe ? O, S ïa^^^ i'^ alle fcficpfe.

English

and as with godliness in food? O, salvation in all creatures.
Original

Drancktot ocnaeoenUau Daac dünZiT b^^^^ "^"''"^ tf ocbcn/ m

English

Drink, to receive grace from them, to give in
Original

pncoconsj,enoeg(.am onderhouCö^^^^^^^^^^^

English

and a sufficiency of maintenance
Original

heyd onfen eet en öcmc6-lufl berfaSffeSen / loh i ! ^" " Aigenoegiaam-

English

that satisfies our honor and social desire — ah! self-sufficiency
Original

Ikben'cbrooddeslerens&c. wieS J-^^^^^^^^^^ ^'^'P' 5?' 3^48»49.&c. m overdaad is , maar worr vervult rnet den H Geer r .rl"' L" vvijn , waar

English

I am the bread of life, &c. — John 6:35, 48, 49. &c. — not in excess, but is filled with the Holy Spirit rather than wine, where
Original

om genoegen aan de fmaak teaebetl / bïiV h^^h-m^ t '^^^" mi.OtJ^upcfit meO

English

to give satisfaction to the taste, but the use thereof
Original

fcDepfelenlïeleöt Beeft / op öSt to" e oeb/iiptö^^ maart aenoeoen ban onfffmaaft boo/HS ^^f"^ tnp^Ufaifouöen/

English

creatures are appointed, so that the use may be sanctified, but the satisfaction of our taste before God may be humbled,
Original

len ftefiouöen / pf. u: vers g I Per :» • , mT rV'"' r J^^"P^^'-^'^'"h^y^i Oceft tDi(« ftaupf öt men tot ge^nVgen ^^n dc üV'^^^^^ öcballtcöept, mlf.

English

to be kept. Ps. 4: v. 8. I Pet. 4: — the self-sufficiency of this creature causes one to take pleasure in the creature, with all carefulness,
Original

onleMinbOOJfijneAIeenoepfame r- ,?"^^^^^^ '"^^"^ i^^ac »eeCC

English

drawing him away by His solitary presence, so that the Lord
Original

pntopöeminnen/o%l^.r^^^

English

may be loved by us.
Original

m allefcUcpfelcii / fo öat fo fuflten oSde S , ^"u^^i ^aat fjct boo;ti* hJiilefjetaöoötöe]^. Wf? noo n et m ^^^^ . öe^

English

in all creatures, so that they might glorify God, where the foremost purpose is to glorify God. For this it is in
Original

ftote ban fün ^i?,Zc^i Jmhcy^^^^^^^ öcn. Cö^iftencn boo^ t ot*

English

the state of His glory and majesty. Christians, toward the
Original

kinderen Gods. Rom' g: 2i. baat ben Shr/ftl^ff'^^^ cler Hecrlijckheyd der

English

children of God. Rom. 8:21. where the Christian looks toward the glory of the
Original

ftacbe toe f omen moefic. ^^'^^'^^^ «mmerö m föne mate) {iiec op

English

state that must come. Accordingly (at least in his measure) here on
Original

fiet'baa.f%^affofS^

English

he sees it already in part,
Original

Ofcnverr..tge^e^genra^^^^^^^^^

English

and not far from the occasion
Original

*® * haar

English

her
Original

Sg BESCHOUWINGE v^n ZION.IV. 'iSam.

English

A Contemplation of Zion. IV. Together.
Original

haar belijdenis tJCtUPS^n / fiaacfjCpI Icgt öaöCtlt / dat fy den Heere eygen fijn , Qia

English

their confession — and wherein it indeed lays this down — that they are the Lord's own,
Original

!j^c6Den H^tnnaac t bcmfntie epgcn i cn öte tod perfect 't ^anjSDom Oaatiom Öctrtjcn Ueciatcn / om Dat öacc ficlc auanfup^ geen Uetfatringc iJonD in De ingebed? Dc gentetinge öan DcgctcanffuUflantieccDcn jefus tn Dc Miffe , «nOc Daarom fnalii

English

have the Lord as their own according to that confession, and who have moreover completely forsaken Papism on that account, because their soul formerly found no comfort in the forced enjoyment of the transubstantiated Jesus in the Mass, and therefore yearned
Original

tC na Dc waragtige geefteliicke genietinge des Heren en fijner Algenoegfaamheyd,

English

after the true spiritual enjoyment of the Lord and His All-sufficiency,
Original

ten epnDedefeljaac deel f^nDealU fc{)epfelcn U\ Daaroogen totDtoümnfouDen: toatDuncbtuH

English

to the end that, He being their portion, all creatures would be as servants in their eyes: what do you think?
Original

Ahik. ^at fiet 'er mCCD' gcfjJOt 10: 0C|^ ! <C6 b?CefC de Heerefal het ficn en foekea

English

Ahik. That looks more genuine: yet! I also fear the Lord will see it and seek
Original

t\ïet 't gen. gereform. Chriftcndom , gelijcB ïjp in Mi plaatfert geDaan Dceft / in

English

within general Reformed Christianity, as He has done in many places, in
Original

Urb. usaar laat Doo?tgaan tot anD?e fahtn.

English

Urb. But let us proceed to other matters.
Original

Ahik. iiaetuuerlof (mijnHeer; ttoerttoadiaat/fttftfmpbanaDonDnogpet ce berrtgten / gelieft a top Dft fparen tot naDer gelegentgepD i

English

Ahik. With your leave, my Lord; there is still something we have immediately yet to report; please defer this until a more convenient occasion.
Original

Urb. SClfo'tSbeDaagt. <$eUeft De lieren Dat top op OeDcn ober agtDagcn to^' Derom ten 4.. upren onfe berljanDeUng fierbatten i

English

Urb. So it pleases. May it please the gentlemen that we resume our discussion this day eight days hence at 4 o'clock.
Original

Steph. éSo 't Dsn ^eete Degaagt. ^te gelepDe ü Weerde Broeder.

English

Steph. If it please the Lord. May God guide you, dear Brother.
Original

Urb. €nD«aU^D(nDefgClÜj: mijn Heren.

English

Urb. And likewise the same to you: my Lords.

DERDE DEEL

Original

DERDE DEEL

English

Third Part
Original

Ceftelt in eenige ffamen - fpraken, , Vcrvatendc dc V. cnde VI. t' Samen-fpraack.

English

Composed in several dialogues, containing the Fifth and Sixth Dialogue.
Original

t'U T R E C H T,

English

AT UTRECHT,
Original

Ter Druckcryc van Willem Clerck, Boeck , «B Boeck- verkoper op de Neude in Kintjens,Haven , A n n o

English

At the printing house of Willem Clerck, bookseller on the Neude at Kintjen's Haven, Anno
Original

-druckcr 1575,

English

printer 1675,
Original

T>e FrFT> E fS A M E N-ST R A A C K,

English

THE FIFTH DIALOGUE,
Original

Handelende van nog twee foorten van Onverlochentheyd ^ r. w. van Eygen Geregtkheyd ende Eygen Cragten.

English

Treating of two further kinds of Self-denial withheld, namely of Self-righteousness and Self-reliance.
Original

Stephanus. <©cDen Dag w. u rbane , mp öuncfit icft f om u b'cctflc l)p,

English

Steph. Good day, Urbanus; I think I came to find you first,
Original

Urb. OSpfüt mp toClCOm W. Broeder iföfie öaac mijn Heer

English

Urb. You are welcome, dear Brother; and see, there my Lord
Original

Ahikam ooch Ql aaiicomcn.

English

Ahikam is also arriving.
Original

Ahik. ((Docticn Dag Mijn Heeren, 'ft [leb al bctlanflt na onfc tDC* ber-öpccn-fomltc : gelieft fjct ul. Dat top toccc l)oo?toaan Daar üjp 'tlicteiw

English

Ahik. Good day, my Lords; I have long desired our gathering again. If it pleases you, let us proceed further from where we left off.
Original

Urb. (©Dia* DcHcerefyonsLigr. =ilant(ï fp?aftcn tDp/ baii Dcr onfiT On-

English

Urb. That the Lord may bless it. So we spoke of our Self-
Original

verlochendheyd, nopcilDC de .Sclu picleii, CIlDtrfclDcr begeerte, bcfit, gebruyk,

English

denial, concerning the soul, its desire, possession, use,
Original

$c.<GnDc ini(om booji tc gaan(cben fo onveriocheud biiiDmcn ooli onfc Chriitenenin 'tflufliban bygeii-Geregticiicyd ; Daar iiogtOaujei Datpoïnt al0D'mu*

English

etc. And to proceed further: just as self-denied, we also find among our Christians in the matter of self-righteousness; and yet that point has as its
Original

gen roem CU 't UjCfCH Uail DC Ltere der Genade tjSl : aiö \ levrcye, en de baniere

English

own boast and the essence of the Doctrine of Grace: as its freedom, and the banner
Original

onDer toclcfie fio De Reformatie Oecft opgerigt; Den boo?namc mljouD onfejef Ca-

English

under which the Reformation has been raised up; the principal content of our Cat-
Original

techifmi en BelijdeniflTe aljOi tegen dcwerck-geregticheyd des Paufdoms infon^ DerïjepD aangefet : aem een reken dat van alle weder-fproken is.

English

echism and Confession, both set especially against the works-righteousness of the Papacy: this is a token that is contradicted by all.
Original

Sceph. iBijn i^ccc (onöer beiDcteHngy fult gp in delen ai bafl gaan (gelijcft gp mp tnDe bo?fge obertupgt [jebt ; i toant D» point ijCi Den mcnfcDe aange^ naam/ Dat bat Dpltgtaani entoieen trooflftg ouDcr De Gereform. nietmet

English

Steph. My Lord (without doubt) you will proceed firmly in this matter (as you have already convinced me in the foregoing); for this point is agreeable to man, so that it is indeed common and quite a comfort among the Reformed, not combined with
Original

Gods genade, De vergevinge alJer onfer fonden , en 't regt lot den Hemel om

English

God's grace, the forgiveness of all our sins, and the rightful claim to Heaven for
Original

niet ? boIgeniEf De óue b^age onfeisJ Catechifmi.

English

nothing? according to the old question of our Catechism.
Original

Urb. 3®el onbefupd Daar tjenen / Dat iö toaar : om ftare guabe confrienttc toat te Doen ftoygcn fig gerufi en fojglooiS te maften ; fjare fonöen te berltgten/ ofban minöcc getoigtc cn ftoartcljepD teDouDen/ omfeteligtcrteDoen ;etc. alle mw'phen ban Die H Leere. ^ogDatfuljcfouDe romen upt een waragtige verJüchcning van eygen Geregticheyd, gefonD en geeflelijcft gcnomen/ la" fo bccs

English

Urb. Quite thoughtlessly in that respect — that is true: in order to silence their bad conscience somewhat, to make themselves at ease and free from care; to make light of their sins, or to hold them as of less weight and gravity, in order to make the matter easier for themselves; etc. — all misuses of that holy Doctrine. Yet that such should come from a genuine renunciation of self-righteousness, soundly and spiritually understood — far rather,
Original

re Daar af / Dat fp eer uythaar ongere^ticheyd haar Geregticheyd, en uyide Leere der Genade, eygen onf chuld, fullenfmeDen.

English

from this it is far more likely that they will forge their own righteousness out of their own unrighteousness, and out of the Doctrine of Grace, their own innocence.
Original

Ahik. ftcb toel gcmcrcfu Dat tn Defen b?p toat papert onDcr 't boltft; maac nopD öeb kft regt tonnen Doo^fien toaar 't al Dapert i beel min/ Dat üct er fo fous öeleggen/alsfgp toiiiiSDaarDooD-bcrbjet.

English

Ahik. I have indeed noticed that there is some ferment among the people in this matter; but I have never been able to see clearly where it all ferments — much less that it lies there as deadly a poison as you say.
Original

Urb. <!^at'Jif0b2eemD niet mijn Heer, tDaiUfOObeelcn behandeirgy de lieden met nopenDe Den (lanb Ijarer fielen/al$i \\\ Doe : en fo beele meditatiën en Debt OP beel ligt Daar ober niet opgenomen/ aljeftcöbjcl genooDfaacftt gebjeeü ben

English

Urb. That is no wonder, my Lord, since so many deal with people concerning the state of their souls, as I do; and so many meditations and considerations have very likely not been taken up concerning it, as I have nevertheless been compelled
Original

te Doen / om gem. guaaD npt tc ijaicn/ cn na bermogen in Predicaiien enandre oeffeningen te tocDer icggcn of berbetcrcn* ^at gp 't ebenbjel gemerckt ftebt ij5metb;eemD/ toantgelöcft tfelbefccr moeyeiijck (en diflbnantelijck ) firnö

English

to do, in order to draw out the said evil and, as much as possible, to refute or correct it in sermons and other exercises. That you have likewise noticed it is remarkable; for as the matter itself is very difficult (and dissonant) and
Original

tegen utogefonDebebattingcn/ foo iai fjct oocli foo overvloedig, grofF, cn openbaar. Dat ih mp ten boogfl bertoonDere/ Datftet ban fo bele regtfinnige niet m«r gefien/ en obecgefiaalt en toerDt. €gecn icft in Defen feggc (mi j n h eeren

English

against your sound reasoning, so it is also so abundant, gross, and manifest, that I wonder exceedingly that it has not been seen and examined by so many right-minded persons. What I say in this matter, my lords,
Original

^ 2 Dat

English

— that

90 BESCHOUWINGK

Original

90 BESCHOUWINGK

English

90 CONTEMPLATION
Original

öat ölucUt l3cel\)ulöiolijcft K TDcmcnfcöc fn'tgtojSkentnooUerflaat

English

that this clearly and evidently shows that man does not understand in the great knowledge what is needful
Original

'z regc des Heien Gods nicc. €tt DOt Qa^ï BltyO nOOÖfallGlU& t famcn niCt de opregunge van eygen geregticheyd, fm Roin io:?. töant alfmcnÖC wet fatfOj m'mnaeygenverftand, encragten, foifmcnötcil fjOCft UflH regcveerdigte fijn tC ÖOUen. fO ifl met onSS bolCÖ OdCOen ; i . geboden van Gods Wet in 't

English

the righteous rule of the living God. And this goes together necessarily with the erection of one's own righteousness, cf. Rom. 10:3. For when one takes the law only in one's own understanding and strength, then one has the need of being held to be righteous oneself. So it is done with our people: 1. the commandments of God's law in the
Original

gemeen tiecilaanfommtgetoclecmgfin^/ of tonnen fpopfeggen ; öogderfeiver

English

general they can declare to some extent, or can mock; but of the deeper
Original

verbreydmge (gclUCH des Heren Wee leer wijd is Pf. 119:96.) jOal^DieW t i^.

English

breadth thereof (even as the Lord's law teaches: it is very broad, Ps. 119:96.) that those who
Original

3B00JÖ ÖOOJ geboden vermaningen, aanprijtingen, geprelene ot" gelaackte exempelen, beitr.iffingen ttu gcmaaöt toccö/ Daar cn toeten fp nautoluï pa Dan/ Boe- Uiel oefelUe in De p?eDicatic DiclilBilöi/ enopDc gcboöcn iccen.ö-getoüfc tocrü Uoo2gcftcUi QujcU oocli fommigc arbcpö b^ugtbaaclöö Daec in bejleeDt/ en een regiiter der deugden, en ionden uiDe i©etgemecnD t lamcn-geflclt öeooen/

English

the Word by commandments, exhortations, commendations, praised or condemned examples, and reproofs has been made known — they hardly know the application thereof — even though the same has been set forth diligently in preaching and in an orderly manner according to the commandments, and also some have spent laborious and fruitful effort therein, and a register of virtues and sins drawn from the law compiled together,
Original

Qi^ Wiil. Teeliinck infön Noodwendig Vertoog. ^25.i2.Ciip. Mr. Nic ByfieldinhisMarr. i. B.^.Cap.tot 't eynde; lofiasvan Houten in ftjn Hicgt-boekjc

English

as Wil. Teelinck in his Noodwendig Vertoog, B. 2. 12 Chap.; Mr. Nic. Byfield in his Marriage, B. 1, Chap. to the end; Josias van Houten in his little handbook
Original

der Chrittenen, naöetljanö Dan öen geleerCen G;sb. Voetms obecftcn/ cnöe öiriiicerDect met bc extracten upt öe boo?fcD?cbenen / uptgegtben: futbanbcfen tntoectonöbollinautolötpet. 2. ^oenbjetcnfpoohban den Geeitehj eken fin des Wets bp na ganfcft niet; lafo berre gaat bit onbecflanö bat onsi gemeen

English

of Christians, thereafter corrected by the learned Voetius, and enriched with extracts from the aforementioned, published; but from those books hardly yet complete. 2. They know almost nothing of the spiritual meaning of the law; so far does this understanding extend that our common
Original

grOÖ nu al in pofTtfTiC i& ban alle Die be H .Wet geefthjck willen aan-mercken, en

English

people are now already in possession of all those who wish to consider the Holy law spiritually, and
Original

op minoere gebalten.ban be confcientic (laan/ upttcfcöupben/tcgcntegaan/ cnöe aliBi MuggefiFters, Prazcifianen, en Purueynen en Diergcl. te lajlcren ; la alp fulchc bie werck-heyügen fijn/ en toeberom door dc wercken Of epgen gcregtip

English

on lesser cases of conscience, to evade, to oppose, and always to slander them as Hair-splitters, Precisians, and Puritans, and the like; yes, as though they are work-saints, and conversely through works or their own righteous
Original

ijCpÖ ioecken geregtveerdigt te werden: baat tegt in tegenbeel/ bC Wet op 'c

English

ness seek to be justified: whereas on the contrary, the law in its
Original

fcherpö:e voor te ftellen ben cenigctt toeg tSS om fijn ongeregticheid te lecren kennen , en fi)n geregticheyd buyten lig in cenen anbet t. tö. Chnfto te foeken, a\0

English

sharpness sets before them the only way to learn to know one's unrighteousness, and to seek one's righteousness outside oneself in another, that is, in Christ, as
Original

cnfe Chnit. Cacech. lecct in cn op. Vr. n?. fobeïfmagt blinbfün befe men* fcljen/ batfp'tcontrarpe bcflupten tegen bc gcfondeieere der Reformatie; en bccljalben en ficn met öat fn (öe wet maar in 't ge meen aanmcrctienbe / en Gods Regt in allcsi oocb in bc minHc gcballcn niet boojfoeclienbc ) in flate fün om fig

English

our Chr. Catechism teaches in Q. and A. 113. So blind are these people that they conclude the contrary against the sound teaching of the Reformation; and therefore they do not see that they (considering the law only in general, and not pursuing God's Right in all things, also in the least cases) are in a state to
Original

aan luik een wet tOCtfenbC / regtveerdig te iijn in Öaat Cpgcn OOgen/ en alfO haar tygen geregticheyd op te regteii. . •/-

English

compare themselves to such a law, to be righteous in their own eyes, and thus to erect their own righteousness.
Original

Ahik. a©Gecbe 232oeber/ alömen onjj bolcfi ontrent befefafieban prxafiteyi etc.beaöemt/ fo fcggcn ft* bat niet fclben met Ijaar cngcn monb : toant bp na met enen abem fullen fp bic p2ecifiancn/ werck-hcyligen Heten / en fcggcn/ bat

English

Ahik. Dear Brother, when one addresses our people about this matter of precisianity etc., they say it openly with their own mouth: for almost in one breath they will call those Precisians and work-saints, and say that
Original

fp nog bOO? hare eygene wercken geregtveerdigt tOiUcn toerDcn i cn mct CnenflU*

English

they still want to be justified by their own works; and in one breath
Original

Icn fp Clagen bat men de wet fo niet honden en can, bat bat een weg is tot defperatie, toant alfmcnbiffop2eCijjiSenfCl)erplecenfOUb/ wiefoud danconnenfa-

English

they complain that one cannot keep the law thus, that this is a way to desperation; for if one would preach and teach this preciseness so sharply, who then could be
Original

licrwerden? fcggcnfp: claarUjcfitelicnnengcbcnbe/ batfpl. gcenmtbbelom

English

saved? they say — clearly showing thereby that they 1. know no means to
Original

vTa nhope te ontgaan , cn falig te werden teeten/al0 be volmaakte onderhouduige

English

escape from hopelessness and to be saved, except the perfect observance
Original

cie^ H. Wets ; öc felbe baarom fo gemeen/ ruto/ en riipm bcrftaanöe bat fp öo* pcfflKppcnfonncn/ bancaab te toeten/ om bie te geljoo?famen: bat ben gjonD

English

of the Holy law; and therefore they understand it so commonly, coarsely, and broadly that they can skip over it, rather than knowing it in order to obey it — that this is the foundation
Original

tö ban allee tocrrft-Ijepligcneygen-geregticheyd. r^i.^i

English

of all work-holiness and self-righteousness.
Original

Steph. ^Dat lö een grutofame tupmel- gÉCjt. a©ant fo cn berclaccn fp niet dU

English

Steph. That is a fearsome confusing spirit. For thus they declare not only
Original

leen bat fp m haar eygen doen , haar ey gen geregticheyd Ioecken op te regien, macc OOCh met cenen/ bat gem. nauwkeurige voorftellers van Gods Regt, en

English

that in their own doing they seek to erect their own righteousness, but also in one breath, that the precise presenters of God's Right and
Original

vm Z I O N. V. t'SA

English

of Zion. V.
Original

yfch verredaar van afF fijn : CtiCH in» dl om dat, Daar OtlJ (JCIM. namvkeuri-

English

of it are far removed from all of that; and indeed for this reason, that where our precise
Original

I rcqterss uan cpöcn oci^OticDcpD gcnociuD ijaöDcn / cn noo t'aaolüjr lalletcn } fï> üiijtJcn m öe fciüc fc jjulö oic fp ano?c bcrtoütcn/ cn Ucrc laren h'awij^c lj?P aict ecncn aöcm. i^oc lronDccl|)U maaf lii öc SJccc «ÖoDt De wijshtyd deict

English

judges of their own righteousness found it, and in all things followed it — they find in the same the guilt that they accused others of, and now leave behind likewise in one breath. How wonderfully does the Lord God direct the wisdom of the
Original

ceuv/c, of ÜCUt'C [jarCkiccltcloolc oiibtdai^Uaamlnya COnfUfiS/ cn te Ithandc !

English

age, or this generation's careless and unnamed confusion — and to their shame!
Original

ü rb. ^0 ooft cn ücrtiaan fp in 't bpfoiiDcr Den c y ich van 't tiLiide gebod met/ of/Dat 't occn Daar bccüoDen UjccD fouDc londen fün: o^Dinacc batten fp t al.ö Dic

English

Urb. So also they do not understand in particular the essence of the tenth commandment, or that there would be any sin forbidden therein: ordinarily they take it as that
Original

ban 'i Pauldoiu t.UJ. ÖatniCt •topcomcn, macrll'Ct tocltaan ban dic begeerte

English

of Paul, Rom. 7, that it would not come but the welcoming of that desire
Original

fouDc fp : toaat ban Dan ooft yacc toufcn ban comen / ^edaj^ten üjn toi-

English

they would consider free; that a bird flying over our head is not our fault,
Original

vry ; Dat een vogel over ons lioofc vliegt is onle Ichmd niet,tnaar wel, dat hyVrop neitelt; en dierg, nanfiCUDc DcfclbC allS Tentauen (t.UJ. palJiveof lijdeÜjcke) eU DU0 geen (bnden, OCllJCft DC adue Of werckclijcke teiuatien De$l ^atljOnjSCtt DCfli bJCCelDieJ/ Onfe pallivc tenrauen fijn/ cn Du.Ö teaatlÜtft onle iondenniet cn fijn ; ntetaanmcrcftenDC/ DatDcfCadiveOf werckelijcketcntatien des vlcefches

English

but not that he nests thereon; and the like — regarding the same as temptations (that is, passive or suffering temptations) and thus no sins, just as the active or working temptations of the flesh and the world are our passive temptations, and thus strictly are not our sins; not considering that these active or working temptations of the flesh
Original

lijn, Doo? toelftcu vvyons (elven bcclocftcn/cn ÖII0 toaavljjcft onfcfonDett. €\\ flCt fO bJCtt 't geeltel jckfte van de wet ba|t iipt ocfcl)obcn/cn 't occn Den nicnfc Ij niCCfl lijn eygen geregiicheyd fOUD DOCn bCVlOCiJencn. v^cfoclUl»V ÖlÜCftt Dat Dc

English

are those by which we are enticed by ourselves, and thus truly our sins. And so far has the most spiritual element of the law been thrust aside — that which would most cause man to loathe his own righteousness. As it seems, it appears that the
Original

lieDcn Godsre^t nict en öennen Daat iipty Dat Ijaat licat in'tljactc fitDicn

English

people do not know God's Right in depth there, that the cause sits in their hearts in this
Original

grond-regel , Godteneylcht van den menichc niet, Of den menlche en is niet gehouden tot, *t geen hy niet doen en kan. <Cen grond CCgCl-rCiJt 0^ iinDctCflCnDC

English

foundational rule: God does not require from man, or man is not obligated to, that which he cannot do. A foundational rule standing directly against
Original

<i5crcf0?lt!. Leeren ban De vcrdorventheyd des menlchen van nature, ban DC onvolniaacktheydder Heyligen enDlcrOClijCftcn: ^3 tCgcn de eygene woorden des

English

the Reformed teaching of the corruption of man by nature, of the imperfection of the saints, and the like; yes, against the very words of the
Original

Catechifmi 9. en Dtc nofltljanjff fo Diep in bpna pDeciai liectc isi in-ocfoncften/

English

Catechism, Q. 9, and that nevertheless so deeply into almost every heart is sunk,
Original

DatpDeCÖCrceDiSS Neen te anttOOOjDcn op Dc ©J. Ol Godtvandenmenfchyec

English

that it is ready to answer No to the question: Does God require of man
Original

eyieiu dai hy niet doen en can ? %\ Dcftoaarlijfft can DietoaatDcpD Dcn mcnfflic inoeplant toerDen Doo? bcle en r larc onDcctDijfmocn / en obertuoinöcn uy t 't H.

English

that which he cannot do? Yet how much more easily can that truth be planted in man through many and clear instructions, and convinced out of the Holy
Original

Woord, a\0/ Dat tbetllanD DCJSS blcefdJlJ Oö ^ÖODjS ïDet niet onderwerpen en can, Rom. 8:7,8. Dat wy van ons felven niets dencken en conncn , i.Cor.;^:^. Dat de tongeniet bedwongen can werden ]ac. 7,: 8- cn DlcrO. nicmanD fan noOt*

English

Word, as that the understanding of the flesh cannot submit itself to God's law, Rom. 8:7,8. That we can think nothing of ourselves, 1. Cor. 3:5. That the tongue cannot be tamed, Jac. 3:8; and the like; no one needs to
Original

jöanjstbJüfelcn/oftop fijn aan alle Dit adjonDen. ^0 diep fitter Dit in/ Dat oP

English

doubt but that we are subject to all these sins. So deep does this sit that in
Original

<n difcoerlen over des menfchen pl igi , feer OCrccD fult mccftcn/ Dat De UcDen uyt dermenfchen magt tjarc Ücbattmo ontrcmDcn eylch des wets DOOZDcDanDOp-

English

discourses concerning man's duty, you will very widely find that the people, from man's power, derive their obligations concerning the requirement of the law by the hand of lifting up,
Original

maften/ enDcDatupt den rang der piigten upt monftcren/ tqeencnmooclijck i& i laof Deliccrc oabe/ Dat niet top Leraars felbc fomtijDo in onfe tooojDcn nopende des menlchen pligt onjö pct fulr OHtballcn ftetc» / fcoöcntc conncn top nict boUnaaftt fijn tmmeri$ iö onfen pliot opregt te fi j n, na dc Vdlm.mcktheyd tc

English

and to dismiss from the rank of duties that which is impossible; or the better observation, that not we preachers ourselves sometimes in our words concerning man's duty let something such slip from us — so that we cannot be perfect; indeed our duty is to be upright, to strive after perfection,
Original

ttaan, bC onvolmaackiheyd niet te verdedigen etC. al0 Of DC bOlmaaffttlirpD op

English

the imperfection not to defend, etc. — as though perfection on
Original

ccrDen onfen pllot niet cn toarc. ga off geleerde Schiijvers fclbc nict tod tot bc=» toijjj/ Dat een CD^iflen aan fcher pliot nict ocftouDcnijj/ uytdepenfeive Uetcn ballen/ want die piij^t onmogeiijek is inDcnflaat Dcr onbolmaaf fttbcpb : fiet n\m ileeren / fo diep en gemeen 10 Dit QuaaD/ Dat Den flroom Den (icrcfttn fclbc Doo? onboo^figticDcpD toco-flcppt : upt toclcficnallc Dan daar \0. De menlche

English

earth were not our duty. Yes, do not learned writers themselves prove well that a Christian is not held at sharp duty, by letting fall from the same texts that that duty is impossible in the state of imperfection: see now here — so deep and widespread is this evil that the stream sweeps even the learned themselves along through imprudence: out of which then for all those there is. Man
Original

cn kent Gods geregticheyd niet,cn dus rigt hy lijn eygen geregiicheyd op.

English

does not know God's righteousness, and thus he erects his own righteousness.
Original

I I.^e JH^enfdje enfient ooft fig fel ven niet, en Öp gebrek van gem.Wet-kcnnis, en bp gebrek van ligt in 't eygen herie. ©an t Ccrftc ijS nU Ocfpjoficn / ttwar 't ii*

English

II. Man also does not see himself, both because of the lack of the said knowledge of the law, and because of the lack of light in his own heart. Of the first we have now spoken; but the second

91 BESCHOUWINGE

Original

91 BESCHOUWINGE

English

91st CONTEMPLATION
Original

tc ironöcr fioe öupfler Oct öcn mcnfcljc t'ïjupjs / en ïjoe oncunbfg iJan ffg fd» ben 10 : öaac ontü?cecöt'et öcm aan kennis, erkentenis, en gevoelen.

English

to wonder how dark the house of man is within, and how ignorant he is of himself: for it robs him of knowledge, acknowledgment, and feeling.
Original

2lan kennis, omDattseu menfcyc öcfe feif-kennis oocfe al toil Uctbullcnm mccmtc bolöoen/ nmöc kenmiiederwaarbeyd: cnDcrDalUcn/ al0t)ptocct

English

Of knowledge, because a man who wishes to fulfill this self-knowledge thinks he is satisfying the demand of knowledge of the Truth; and yet he falls short, as it appears
Original

uyt'tH. Woord DcgdCöCntljepÖÖeCerf.ronden m verdotventheyd.der Chrill'nen onvolmaackiheyd Etf. «Cm daiyder menfche dickwils gefondigt heeft j cnöe

English

from the Holy Word, that the corruption and imperfection of Christians has been taught. Also, that a man has sinned many times, and
Original

DptomDaarcn tJobcnfuljc op fig feilen toe te pajTen/ toetende dat ook hy icWe

English

to apply those things above to himself, knowing that he also himself
Original

verdorven, (ondig en fondigendc 10/ fiel öan/ mCCnt Dp/ kent hy fi{> felven j Öaat

English

is corrupt, sinful, and sinning — at that point, he thinks, he knows himself; but
Original

t berrc Dan tiaan 10 : toant öefc bcrcpfcötc leif-kenniire , niet anticr0i0al0een

English

he is far from it: for this highly praised self-knowledge is nothing other than
Original

tupöflljClï oog-geügte van ons eygen ziel by 't ligt van des Heeren geelt , U\ ett DOO? tOelChe top ÜemerCfeen/ öe byfondere vlecken , verdorventheden,en onvol-

English

an inward sight of our own soul by the light of the Lord's Spirit, through which we discern the particular spots, corruptions, and imper-
Original

maacktheden ban onfc ïjcften / en flen Daar boo;on0oogen/ onfe byfondere fon-

English

fections of our hearts, and see before our eyes our particular sin-
Original

dige daden <|C,

English

ful deeds, etc.
Original

^00 ontU;ee6t {jetöen Cf)?l(lcn ooft aan erkcntenKTe, toaaröoo^Dp erkent m fijn eygen fchuit tefun. J^ct 10 fclöfaam aan te mccchcn / Bocgcrecö pbec nienfcljc 10 tot ontfchuidigingc van (ig felven UI alle gelegentüepöi ött toa0 ö'ccca Oe Ijoobaaröige tcecfi ban 't Iject al0 t ban <©o£it afgctocfien en fig eygen getooj* bcntoaö/ ^ictGen. 5:12, 15. en ïüccft en Oeerfcljt nog in*tgco0banonfeUes ben: Ijocgciingbanfteonlö of becflanörpfün/ fp binden altjjö pet / toaar fu liet oocö ban Daan Dalen / al fouöen fp Godt leive befchuidigen , offooft niet feu

English

So it also robs Christians of acknowledgment, through which one acknowledges his own guilt. It is remarkable to observe how ready every man is to excuse himself on every occasion — that was indeed the first proud fruit of the heart when it turned away from God and became its own, see Gen. 3:12, 13. And it still lives and reigns in the heart of our lives: however crafty or clever they may be, they always find something to justify themselves with, wherever they go to fetch it, even should they accuse God Himself, or else seek their innocence in their accusation.
Original

ben haar onlchuld in hare befchuldiginge foecken. <Z?n toflt gelijCfU Dat een <0e'

English

And it will be seen likewise that a Re-
Original

refo?m.Cö?ifïcn/ Diefiggecniïns maarChiirto eygen foudc ()jn,enDetOalben in alle ootmoeD ccftennen DeDefcDaamtöepö füne0aangefigt0/ en laten fig van

English

formed Christian, who would in no way be Christ's own, and who therefore ought in all humility to acknowledge the shame of his own face, and let himself be
Original

Chritto verdedigen, DiCP t)P toecomt.

English

defended by Christ, which is His right.
Original

Step. ^ter ban ftaifi obertupgtj foTjegt <0D(t QuaaD <npeDer0 fiertcDat 'li niet en toeet toie fig niet bolflag0 Daar in ijeen geeft. Urb. <Cn fjoe €D?i<lent Dat^iuaar ebcn fo Dapcrt'et oofi aan 't gevoeie, bat bog/ biettoeeboojöaanDconil)?clicnbe,niet funencan:toatieif-vcroorddinge,(i Cor. 11:51.} i0 in Die/ bicbananDjenietbecoojDeeibentoillenfün/ ombat fp geen

English

Steph. Even conviction of self drives God away in bad times, seeing that he does not know who does not give himself wholly to it. Urb. And how evident it is that the same is just as lacking also in feeling, which still, though prepared for by the foregoing, cannot flow: for self-condemnation (1 Cor. 11:31) is absent in those who will not be condemned by others, because they have no
Original

gercgticheyd vóórhaar als de hare en toCteuitoat mif hagen en toalge ban fig feU be/ al0 Ezech. 16: 51. ? toat befchaamtheyd, fer. 31: 19. hjat d'roefheyd De0

English

righteousness before them as their own — and what loathing and abhorrence of themselves, as Ezech. 16:63; what shame, Jer. 31:19; what grief of
Original

Jccten/ oniuft, wrake etc i 2. Cor. 7: 11. nict0 ban allen bcfcn fpeurt gp in on0 bolch maat in tegendeel / eene ftiiiegeruitheyd , en forgeiofe oncunde , en

English

heart, indignation, revenge, etc., 2. Cor. 7:11 — none of all this is perceived among our people; on the contrary, a quiet ease, and a careless ignorance, and
Original

onbecommertheyd vanen over de gelegentheyd van hare fielen, tngc&Omen (fO

English

unconcernedness about and over the condition of their souls, having come (as
Original

'tfc{)önt) boo?ö'affcöaffingeban'tconfcicntic-onDerfoecö inbe biegte/bp toebal banbec menfcDen geefteloofheyd, en gebrek van inwendig ligt, om bat door Gods Geeft en voor Gods oogen te bOCn/ 't gcen in de biegte bOO^ Cen mcn*

English

it seems) through the abolition of the examination of conscience in confession, through the chance of men's spiritual deadness and lack of inward light, in order to do that through God's Spirit and before God's eyes which was done in confession before a
Original

fcrjen-bonb gefcrjicDcDe. ^og ban Defe dingen nopcnbe be0 menfcDen feifkennis, laaton0 nietberdec fpjcftcn mijn Heeren, tgeben&tmp/ baticltnip

English

human bond. Yet concerning these things touching man's self-knowledge, let us speak no further, my Lords; it being sufficient that I once
Original

baacobec een0 uptgelaten IjcüDe/ infefeete Dandelinge ober dec Heyiigenonvoimaacktheden en gebreken. J|ieci|ton0 HU genoeg dit aangemcrcfit te Beö?

English

expressed myself on this subject in a certain treatise on the imperfections and defects of the saints. It is sufficient for us now to have observed this,
Original

btW entCfien/ omobectnpgttcfljn / hoe verre On0 bOlCÖ van de verlochening

English

and to have noted it, in order to be convinced how far our people are from the denial
Original

van eygen-geregticheyd afi0. 5^ulaaton0 boojtgaan/ in bccdcc te onbetfoec^ lien beblijclien daacban.

English

of self-righteousness. Now let us proceed to examine further the evidence thereof.
Original

III. D'ervarentheyd fteeft mp geleert/ dat icfi te bo?en nopb en fottde gebinc? «en/ fio« beftoaarlöcB den menfcüe toti0 te maa(Ren ijj / bat jefus en Cj-

English

III. Experience has taught me, that I would never before have found it, how burdensome it is to make a man willing, that Jesus and His
Original

van Z I O N. V. i'Sam, ne Geregticheyd comc in plaatfe van de onfe, öaflC noatfiantf Ï3(n ridnbdb.m

English

of Z I O N. V. His righteousness come in the place of ours, however great his need may be.
Original

Carcchifmus te Uitm/ eiitoil Dit in Den mcnfcl) niet/ Die De faach ui ccn 00. DcnülicR öccflaan fouöc toicrD pmanD in t tocrdD^^U^

English

to teach the Catechism; and this will not go down in a man who would understand the matter in a godly manner — should someone in the world
Original

iï^^rm'^h^^??f'^'^f^'^*'^^"'^"/ 'tgenaden-verbondganlchnierenverltaan . fllHc ?i?Ji ^ 1 V^'''^''/''"" »J^'n"»^C"OanfcD andrenucgdcrSalicheyd, enDuöac^ Si l'irrv. eygcn-geregticheyd. a©ant Dit nUUWc If b/Dat(

English

wholly misunderstand the covenant of grace, seek for themselves another way of salvation, and thereby fall into self-righteousness. For this new life is such that
Original

OCO^eC i Da <a(c(t) ^ hene met in en cr,jgc( om Dat fp J^cm nict lief en hebr!u' met tot run reatecpnDe/ Dati^tOtfclNverlakingen wa-

English

Christ does not enter in and is not received, because they do not love Him enough so as to bring Him to their righteousness — that this very neglect was
Original

beiiulif'"n1l!^?rE »''"^''l""ï-^ ^"'^^P cpnDelücftniet Den moiiDetoel

English

sufficient, in the end, not for the mouth's use alone
Original

Jls'^ï" DietoOOjDen fmm/ lefus mijnSaligmaker; DOOOpccnan.

English

those words, namely: Jesus my Savior; goes through one ear
Original

SanSSL''fh%V^^ nicnffDcDaar toeocöMOtfünDe Doo^ oVïtuomoc

English

and the other. The man who is suited for this, being by humility
Original

tc feöÖCn en toeet / fo en toect I)P Den Heere Jef u.n nommH nat by te brengen,

English

to confess and knows it, he also knows what to bring to the Lord Jesus, namely,
Original

htil^J»" ^»J'ic"Ptmen Danfiet/ Dat tljertc en De affecten

English

his need. Then one sees that the heart and the affections
Original

ftaai^r 'L^fZ?Vl^^ ® • ^^^'^'^'^ ^^^^^^ «^öf ö DtcfetDil0 Doen DerDaafl mct öeS^^^^ '"^ ^'^«^^^^z DenmenfcDcaltf

English

are there too. Those who wish to do this in haste, with the tongue the man as
Original

nr^L^m^iS i , ''^"i"^''''^'^'' ^'^'y<t*-'-nis. iKaac laat on^ in D aamxinfin- ?en?de^?nd"/R^''^^^^.^ crDacenfjoe Dcftoaaclucö Den mcnfcrjc De kere der

English

it were by rote, the self-knowledge. But let us now experience in the following how burdensome to a man the lesson of the
Original

hin inrrw h /Au^fu '^'^^'''"S ^^^js gemaackt werd , alfo DcDinDen

English

humiliation of Jesus is made, so the things are found
Original

?f'^/^'5'^/ öaac niet alleen niet ingelaten entoerD in 't Ocrte/ ffhïS, ?I^f " ^ T^"^ ^"^'^ naDoIaclüch hat(t toeDer verloren en Dcrge.

English

so that not only it was not admitted into the heart, but that through negligence it was again lost and for-
Original

leiier-kennis fünDemct inoeptc Daarin oeOjantbcrnaat/

English

gotten — the letter-knowledge having rooted and been planted therein anew,
Original

tornt Det Dan Daan Dat on0 bolcö fo oncund.g iö ban dde H Waarhevd - bat »«^nf^ öroot en ölepne een^ onderfoecken fonDe rtoat fouDmen een ^nvL tenheyd binDen i nu öaan fp boo? oocDe Cöjifienen Doo? / onSc Kf"cie^ b^^^^^

English

whence it comes that our people are so ignorant of the holy Truth — that one should examine great and small alike as to what certainty one would find — now they pass for good Christians, our church
Original

met onderfogt tc toCCDcn/ maar op haar fieck-bed OfanDcrfin^/ a s eeniaon"

English

without being examined, but on their sick-bed — or otherwise — as if by conviction
Original

OOO? ObertUOmge tot erkentenis van fijn verdoemelijckheyd , ccn ban ttoccn (al W'^ ^'ÖOCn Dat gy hen, verdoemt ! eii DaSr o{;c{S^^^

English

to acknowledgment of his condemnation, one out of two — should you dare to do that, you condemn them! — and there also
Original

hnnW x' pp '^l ^^^y fend wegen binDcn om fm vchminQ Dp <0oD op te maften/

English

they find ways of laying their salvation upon God,
Original

Dupten De leere Der öenaDe: op Gods bar.r,harticheyd te (tcXn (onder een^^^^

English

outside the doctrine of grace: to rely on God's compassion without any
Original

borge, Dat iss Dcn o?Dinaren trant,- Dan boow fyfuiien God bidden ; rpen

English

surety — that is the ordinary course — then to pray to God for themselves; people
Original

f« r "u^ ^° q"al'jck niet gemaackt , altDOOjS niet als wel fommiee andt en;

English

say: God has not made me so badly, always not so much as some others;
Original

ip luuen hg bekeren fo fy opkomen, en «©oD en toil Dc DooD nict ban Die fio De*

English

they will be converted when they come of age, and God does not will the death of those who thus

^4 BESCHOUWINGE

Original

^4 BESCHOUWINGE

English

CONTEMPLATION 4
Original

Ahik. 3©aaclp icft m mt mijn Ubcn niet oelooft / Ijaö icfe 't nfct felbc me ninmaal in fultöcn oeballe getjonöen/ toat De Ueöen al bp b^ngen aisi men öaac ban fonbcn oba tupat / en öoo? bc bjepgemcntcn ban be toet pecfl i niet mtnöec iö'töan leiusiiiyverinharepiaatfe, fp ijalcn baac pbcitcommu ■ u rb bai iö obctclaat/ mijn Heer, üoo? bte toat lun connen feer oncundig

English

Ahik. I would never have believed it in my life, had I not found it myself more than once in such a case — what people bring forth when one presses them about sins and constrains them by the threatenings of the law; it is no less than leaving her in her place; they draw far over — Urb. That is overstepping, my Lord, for those who are thereof can be very ignorant
Original

leonÖ bOlb van de Icere der genade, Of onbehendig Om ble terfnebCtC bjcnOC»

English

and fully ignorant of the doctrine of grace, or unskilled to handle those tender souls.
Original

alötop nu oefent Ijcbben. ilBaatlaatonisi boo?toaanen'tfcibc upt hare gronden Dtcmen baaoHjnnOwt becneemt aanmctcfien. ^Ê^Ölï'^.b'Jf"")^!,^"

English

as we have now been practicing. But let us first set forth the same from its grounds, which one perceives in observing them.
Original

eoede werckcn al3 vru^ien desH.Geetts inonjS/ Ctt desgeioofs, bC beloften

English

Good works as fruits of the Holy Spirit in us, and of faith, the promises
Original

Rebben bec ^alicljepb/ i. Tim. 4: 8. fo hallen bcle f toüoen$s op hare goede

English

have of salvation, 1 Tim. 4:8. So do many women rest upon their good
Original

vvercken tecUÖe/ ly geven wat aan den armen, fy helpen deel ot die. EtC. cn ip

English

works indeed; they give something to the poor, they help some of them, etc. And they
Original

menen fp fnn inde Bekeringe Doo?oaan0 beiip , Doetoel fpoocft toepnig betoij.* S ban foube connen gebcn/ of tonen : gaat 'ttoetcti bet 23ehecmge met Dooit/ ( geliich m in bie natueclücöc niet cn can ) menigte ban gconbcn Dcbbcn

English

think they are making good progress in conversion, although they could give or show little proof of sin; does the knowledge of conversion go with it? (as indeed in that natural one it cannot) — many grounds have they
Original

fl) om te ruftten £erll,be leere der onoolmaacktheyd. bte ben ÏCgt beCll^^^^

English

to rest in. First, the doctrine of imperfection, which the light makes
Original

een miööcl ban be bieufteneöjicljepö / befcüaamtöcpb / cn verr.at heyd van aiifevV/en Jere^^^^^^ fiet bie toetcn fp öicc toe te mifbjupchen / bufenbmaal cn bP na fbnber fepleti tomt on^ bat Mm i öc oerceöfic anitooo?D Dcc menfcöen

English

a means of the wretchedness, shame, and remoteness of all — and here they know how to misuse this; a thousand times and almost without fail it comes to us that this is the right answer of men:
Original

ttifmpnfia.ichanfflnbcnobeCtUpgtiÖ/ ly en connen mei volmaackthjn, d Hnge-

English

in my opinion, I acknowledge and am overtaken; they cannot with perfection, long-
Original

bclcn can: Dog hiecban fiet b^ebecmgem. uadaaije van i gewigte van der Hey-

English

ing they can: but of this see brother m. at length concerning the weight of the holy
Original

li Jer OPVolStheden, fiCt i. Hand. z.Onderhand. i. Deel. 2. onderd. 5. Ud,

English

duties, see 1. Hand. z. Onderhand. 1. Deel. 2. onderd. 5. Lid,

Translator note: This block is a bibliographic reference to a Dutch work cited by the author; the title elements are preserved in their original Dutch form as given.
Original

ftiucko^^^^^^^^ comtDaacbp/ Of fpjupt baat upt/ ecnen

English

piece — there comes with it, or springs from it, another
Original

anbren erend, t: to. Da: de Heere Godt nu van ons fijne wet (oo Icherp met en SS't ouck bat baat toe doe geepfCfittolCCbe de vofmaackt-

English

other ground, to wit: that the Lord God no longer requires His law from us so sharply — and also that what He requires thereof demands the perfection—
Original

h^V nu maac de opregticheyd ban een €lj;t|len Ocho?bm^^^^^^^ fo DmanD t hanö maac opregt wandelt voor Oodt , al(tt«PcHeit Öpfomtop»/ bat tjbcn 4Snu foo aangenaam (en baat op toil W nu ben menfcfie ^alig. mallen) / ol.ö doe bebolmaaluïjepb etc. , ^ *r»«jo„«.

English

now only the uprightness of a Christian required — so that if someone only walks uprightly before God, although imperfection comes with it, that God is now so well pleased (and on that ground would make man saved), as does the perfection, etc.
Original

Ahik i^gcutofamcbecbaliectngc! alfmen fpjeebt ban <l*^^^^öftcdeve^►

English

Ahik. A dangerous deduction! when one speaks of — giving the light of
Original

aifg'igev^n'tTgtderSalicheyd.foen^

English

salvation — so then
Original

iieib/ non onreaticUcpD maac fupbec Niet : cn al0 be Cereform leten/ bat/ die des Geeits in bc Qclobtgen fp / toclclic derieiver geitaite cn gclegcntijepb IP /

English

ness — not unrighteousness but pure Nothing: and as the Reformed teach, that those of the Spirit who are in the believers, which are their form and condition,
Original

en welcke d!en weg fp^ fP ^00^ d'onvolmaaktheyd na de volmaakt-

English

and which way they go, they go through imperfection toward perfection—
Original

^T) r^S'ö be fahe rcgt gebat/ mijn Heer. maac glab tegen be nature , bte

English

the matter is rightly stated, my Lord. But gladly against the nature, which
Original

enh 1 bef^iö om lygen geregticheyd op te regten. |l0g CCUCn derden grond

English

desires to set up her own righteousness. Yet there is a third ground
Original

SenfPOoHSlVöanb'^efè^^^ t.to. ^-'^'j-"-- taanScJimTS

English

of these, to wit,
Original

verbond onle onvólmaackie wercken als voimaackt aanfiet . cnbC aanneemt/ en*

English

that the covenant regards our imperfect works as perfect, and accepts them; and
Original

be (fo fpfo bctfïanöigfön) boen fp cc oocb toelbp/ om Chnfti wihe, Die voor

English

they (as they so understand it) also add to it well: for Christ's sake, Who for
Original

•^t.eTh'^'S^ll/f/baTb;^^^^^^^ i toecbenniet alle Onfe onvolmaaktheden

English

the works — not all our imperfections

% 1 *

Original

% 1 *

English

* * *

Translator note: OCR artifact of a typographic section ornament or printer's decoration; no linguistic content to translate.
Original

fdf öan %mm/ tithm^ cDfDoojbt tc Deöbcn. Urb. 5,iüen omfitnnc met/ datöie üjpfcban fp^eficn fomtiJöiS ocbjupcfit

English

Urb. We must not confuse the matter — that those who speak of it sometimes misuse
Original

tDCCD/ nitiac of onvoorfjgu^üjck, of ineen andrenün. J^ufai tcfe OÜClflaan öat onjJ DOiCh mcn^omaal lunder van Jefute gewagen loo fpreken, entielUlft tnaac ÖCrtCOUtOCUDe op IjarC onvolmaakte gehoorraamheyd , Ö002 acctptiiaue

English

the word, whether carelessly or in another sense. I mean, I understand that among us there are those who sometimes, speaking without mention of Jesus, trust entirely in their own imperfect obedience, through acceptation
Original

Of genadige agtinge i)ooi voimaakc opgcnoiucn/ CH fal maat fp^ticn üau Dicii

English

or gracious consideration taken as perfect — and I will only speak of that
Original

0COnD in en met de aanmcrckinge van Jelus.

English

grounded in and together with the consideration of Jesus.
Original

«©atgcljicft a;leonfelbndcn foOOfe OC onvolmaaktheden onfer werken iDCg-

English

That the imperfections of our works are thereby entirely taken away —
Original

gcnomcu tocïöen Dooj Cljjiflum/ Dat cm toiffc Hoofc-waarbeyd. ^ast

English

taken away through Christ — that is a certain chief truth. Now
Original

Upt nu UOlgt lUel/ bat wy volmaakt werden in Hem , Co!. 2:10. inaac ntk't öat On{6 werken voimaaki toCCDcn. Wy,DE pecfoncn UJgCÖCn geregcveerdigc m Chri-

English

it does indeed follow from this that we are made perfect in Him, Col. 2:10. But not that our works are made perfect. We, the persons, are justified in Christ —
Original

ito, gnfonDetfcöulüaanocmctcht/ fictRom. ^: 23,24, 2(5.4: 1,2,5. Sec. ^: i. iiat isi denftijitian«0oD0U)oojöi maacnccgcn.d üjscoen onfewerckengcfeot geregtveerdigt te üjecD^ii/ öan UiDc ö^cpcrpc Uan Dc BcrfcnenDcrocneröic Ijaw nature boloen tn 't opregteu öan eyge geregticheyd. 3©aiu aifincn Katfin:'

English

in Christ, freely without merit, see Rom. 3:23,24,26. 4:1,2,5. Gal. 3:1. That is the established Word of God against all opponents. But if our works were said to be justified, then the sharpest of the opponents who follow their nature would prevail in the establishing of their own righteousness. For then one could say:
Original

Wigfegt öat d'onvolmaakibeden onfer Werken door Chriitum weg-genomen ÜJCC* öen/ foÖCCflaatnwnöOOJ wegnemen (In'tflUhban Rcgtveerdigmaking) nUt

English

If one says that the imperfections of our works are taken away through Christ, then the meaning of taking away (in the matter of justification) is nothing other
Original

anöcrjs aiiet öat Dé fdUe den perione vergeven toccDcn / tn gecnOnjs öat bè toecc-

English

than that the same are forgiven to the person, and in no way that the works
Original

bmöaatöOOI volma.ikcfOUöentDCrÖen/ Ofl)anöel^Cm 430Öt ais (odanig werden aangefien j toaut Gods oordeel is na waarheyd , fofjjn Ctt ÖlÜÖen ban (n fijn OOgcn der gelovigen goede wercken onvolmaakt, cninfFg fdtJCn/ bOOJ fobed/ de verdoemeniffe weerdig , Qtlj^tU fp WbCÏ DaaÖ fün/ cn fOÖanïg mOCten fp OO6 Oltijö fön cn blijücn in d'oogen der gelovigen fel ve , a(0 ö!c uy t de waarheyd , m

English

are thereby made perfect, or that God regards them as such; for God's judgment is according to truth, and they ever remain in His eyes — even the good works of believers — imperfect and in themselves, to that extent, worthy of condemnation, as they truly are; and as such they must also always be and remain in the eyes of the believers themselves, as those who judge according to truth, in
Original

Ëtnö'ccnber toaacD^pöfünöe na waarheyd oo;öelcn. ^oubtöe i^cere <6oö den gelovige voor volmaakt, en()ouöt fiQhm gcloöïgc Uoo? fobautg / lïolgcnjes ÖC^J %meliS oojöeci / öat Deeft fyn ücfcUtpö / om öat fjp in Chrifto voimaackt Wen

English

and because they are those who judge according to truth. If the Lord God were to consider the believer as perfect, and holds the believer as such according to His own judgment, that has its ground in the fact that he is perfect in Christ —
Original

lefus volmaackie geregticheyd, COItlttnöC plaat0 Öatt fijne onvolmaackte geregticheyd, fupöec ö^Ó^d; enöaac toe ötent tcnfioogde/ öat fijne wercken

English

Jesus' perfect righteousness, coming in the place of his imperfect righteousness, without mixture; and to that end it serves above all, that his works
Original

als onvolmaackt Öp öcn H^mt aangcmcïCfit tDCCbCH/ ÖClÖCfe aljf fUlï in öe do vra-

English

are acknowledged before the Lord as imperfect — as they indeed are — in the very question
Original

ge onfes Catechiimi , tn toccrtollic cn tcgcn(lanö ban alle i)k bupten fijn / c laac cn ctagtfg toecö aangcbjongen. €n öat öe anö'cc rcöc / toaar upt blöcöt öat

English

of our Catechism, and was forcefully and clearly urged there against all those who are outside it. And that is the other reason, from which it is evident that
Original

tJet de gelonde Leereonvoeglijk i0/ tC fcggcn/ dat de Heereonfeonvolmaackte wercken als voimaackt in Chrifto fouden aanfien , toant öan fOUÖeU top/ door

English

it is contrary to sound doctrine to say that the Lord would regard our imperfect works as perfect in Christ, for then we would, through
Original

onfe wercken geregtveerdigt toccöen; gcnieïc6tö« Daftgaat/ öataltoatöe

English

our works be justified; and it follows from this, that all that the
Original

i^eece voimaackt oordeelt öaar Ottt ttlOCt ^p den menfch regiveerdigen ÖOlaentf föne ïïcgtöeetökftepö» » »

English

Lord judges as perfect, He must on that basis justify the person according to His righteousness.
Original

Steph. naaac fp feggen in Chrifto, cn menen öan cUcntoel Chrifto alle de ee-

English

Steph. But they do say "in Christ," and yet mean thereby to give Christ all the
Original

re van onfe regtveerdicheyd voor Godt tC geÖen/ en ÖerfCfiflt öat toat Öan UtoC

English

honor of our righteousness before God — and you show that what of our
Original

itienfnge i

English

opinion is —
Original

Urb. 55tet mm 't Paufdom öan öe Reform, öcïfcfiflt/öie feggen ooö/öat

English

Urb. What distinguishes Popery from the Reformed, who also say that
Original

m fp door de werken geregtveerdigt toeCbeU / fp ÖCCflaan Öat Öen menff fte ftaat

English

they are justified through works — they understand it to mean that the person stands
Original

m den geiove en indegenade, cnöccïiaiöen öatftace tocccDen inCD^iftoaan*

English

in faith and in grace, and they declare that those works are accepted in Christ and
Original

gemcccftt/en aangenaam fön moeten/etc. ^aac top tegen Iceten/ dat uius getieehn onfepiaatfecomr, enöe onfc wercken , nogöoo?/ noguaöe gcnaöege» öaan/ m onfe regtveerdigmakinge geenfins plaats ÖeÖÖen m (Onnen/ öat fp CeÖea

English

must be acceptable, etc. But against that we teach that Jesus entirely takes our place, and that our works, neither before nor after grace is given, can have any place whatsoever in our justification — that they

96 B E S C H O U W I N G E

Original

96 B E S C H O U W I N G E

English

96 C O N T E M P L A T I O N
Original

tn Dc mcn(ngcï>an 't Paufdom ) ijMm fouöcn/ tn getjallc fp in Chrifto voor vo!maackc aangemcrcbt tolccD^n. 5:eph. moeten cbentoel ii^ Chrifto fodamj.>toccöenaangcmcrcI{t/ fullen

English

in the opinion of the Papacy, they would receive wages, in the event that they were regarded as perfect in Christ. Steph. We must likewise be regarded as such in Christ, if we are to
Original

top loon op onfe goede wercken t>etftrj)gcn : al.Ö H. Woord fpjttht i Cor. j :8.

English

receive wages for our good works, as the Holy Word says, 1 Cor. 3:8.
Original

Urb. g^an fOUÖe Ret een loon na waarde fÖlVÖOg nu ijEf Bet na genade, Rom.

English

Urb. Then it would be a wage according to merit; but now it is according to grace, Rom.
Original

4:4, öefd0/ Dengenen/ öie nieten werckt, veri. ^. Dati'ss/ aisiöemenfcBe toaarlütö m €^Müm gelooft/ öantocïti hy tnCDiiflo geheel voimaackt en

English

4:4, that is, to him who does not work, v. 5. That is to say, when a person truly believes in Christ, then he is regarded in Christ as wholly perfect and
Original

londer eenige vlecke aangemerfftt/ Ö^ÖÖenbe Chritti of Gods geregticheyd j gnöe fijne wercken aangaande ((jjnüe onvolmaakt en Ijan öen ifcece/ totenjS OOJÖeel na toaacÖepÖtSf/ fo toOjtlcnDC aangemerckt) bCCfelUeConvoJmaakche-

English

without any blemish, possessing Christ's or God's righteousness; and as for his works (which are imperfect and, according to the Lord's judgment in truth, so regarded as imperfect), those same imperfections
Original

dtii aiie toecöen dien perfoon vergeven, om öat f)p in Ct)?ifto (.0 / enöancrijgt fipop gau.onvoimaackte wercken (oonuptgcnaöe. ^ictöat <s{ De bjaragttge

English

are all forgiven to that person, because he is in Christ; and moreover he receives on account of his imperfect works a reward out of grace. See, this is the true
Original

ftonöigc Öeöattinge ban de H. Leere der Genade onder de Gcrefom. ; fo biyft ÖC aaiunerckinge der onvolaiaackiheyd der wercken altpl) tot onfer vcrnedcringc j Cnbe om al den roem uyr te üuy ten Jef.(j4.:6. Kom.y.zj. fict OOCft Catech.op Vr.

English

sound and solid treatment of the Holy Doctrine of Grace among the Reformed; so the acknowledgment of the imperfection of works always remains for our humbling, and to exclude all boasting, Isa. 64:6. Rom. 3:27. See also the Catech. on Q.
Original

60. en 62. CUonfeConfcflie Ariic.22,2^. 3tem/öatöelieerc3!cfU3Sons,de fondaars regtbeecöfgi Rom.4.: f . en fo fp?vcclu 't I^.3©oo?i5 oberai/ cn niet onfe onvoimaackte of fonötge wercken, toant foo fpjcecfit 'tgcm. 3©oojö nergensf. i^ietnu/ Defeen bicrgcljjchc ontalincHc vaiiche gronden meet fmeöen fig tie

English

60 and 62. And our Confession, Art. 22, 23. Likewise, that the doctrine is: Jesus justifies sinners, Rom. 4:5. And so the Holy Word speaks everywhere, and not of our imperfect or sinful works, for the Holy Word speaks thus nowhere. Now, whoever forges such and similar ruinous false foundations for themselves,
Original

menfCÏjen onöec On.97 om (ö?ObCCOffubtÖlÖer) haareygen geregticheyd op te

English

people, in order (ever more subtly) to erect their own righteousness,
Original

regten , alle flCpbig tegen ÖC gefonde ÖOnbige gronden der Gcrelormcerde Leere ,• meec ijaal ich'ec Ijlcc niet op cnb' obcc/ toant befe tonnen tot onf oogmctcft genoeg fijn/ enbetoöfenfioc't gro?s onfeö bolhö In bcfen gefïclt tsJ.

English

are all flatly opposed to the sound and solid foundations of the Reformed Doctrine. I will not dwell further on this here, for these may be sufficient for our purpose, and they show how the mass of our people is disposed in this matter.
Original

Ahik. iiBetutoberloff/ a©.25?0GDcr/ balie tcfetnutorebe/ (Df e Blcc ff Bönt tec conclufie te gaan ) met nog pet op te tocrpen ; Dat mp altöö feer in 't oog/en tegen De bo?(l getoecfl W onöcr on0 bolli tn Defcn.

English

Ahik. With your leave, Brother, before we proceed to the conclusion (or come here to the conclusion), I wish to raise one more point, which has always struck me very forcibly and gone against the grain among our people in this matter.
Original

Urb. ï©at t.Ö Dat Dog mijn Heer. ?

English

Urb. And what is that then, my Lord?
Original

Ahik. Letter des Ëuangeiiums, Den (cli 't gctooon tcnocmcn Bprnpfefs ben; Die/ mpDimcftt/ fijntiendufenden toeUiiprnDooD-gcflagcnDccft: cnDe

English

Ahik. The letter of the gospel, which I am accustomed to call a stumbling block; which, I think, has spiritually slain tens of thousands, and
Original

i)et iÖ / de Leere der genade geleert, en verftaan , enDe Dan fijn trOCfl en bettCOU*

English

it is this: the Doctrine of Grace learned and understood, and then placing one's comfort and trust
Original

toen Daar op te dellen/ Datmen Die toeet en ber(laat i fonderjefumfcUein fijn

English

upon that knowledge and understanding, without having Jesus Christ Himself in one's
Original

fiele tCfjebben/ wonende, en tocrrfienDe/ dcninenfcheverligtendctotkenniflc van Gods Heerlijckheyd , enDaacDOO? ÖJcngenDC tor ware felf-verlocheninge»

English

soul, dwelling and working, enlightening the person to the knowledge of God's glory, and thereby bringing to true self-denial,
Original

enccneenbouDIg/ gjonbtg Niet. ^efefcDijnentoel alle cygen geregticheyd te verlaken , Detoyl fp De Icere en gefonDe gjoiiDen (cbcn alss fp Daar oocb ban Urb. bccöeDigt fijn ) weten (De letter en iBoojöcn aangaanDe ) en tegen 6'onregtfinnt? gen verdedigen connen/ fp doen oofi belijdenis Daar ban/cn toeten fig Daar mcDc tc trooiteii , ja ooch tod fomtjjD0 aan te letten ccnig QuaaD te laten eenig goeb te Doen/ al.ö Marcóizo. 2 Pet.irzo. cn Dit complex Dan fo tTamcn-genomen/ Dat fss Dan ijare Regtveerdicheyd , Daar ntcDe fp mcenen boo? <0oDttebcflaan: een quaaö ban onfen Chriftei. Catech. al uptgeöaalt en toefcetlcgt inde 61.

English

and a simple, thorough nothing. These seem indeed to forsake all self-righteousness, because they know the doctrine and sound foundations (just as they have also been defended by Urb.) as to the letter and words, and can defend them against the heterodox; they also make confession of them, and know how to comfort themselves therewith, yes, and also sometimes take notice to leave off some evil and do some good, as Mark 10:20. 2 Pet. 1:10. And this complex, so taken together, that is then their righteousness, with which they think to stand before God: a disease of our Christian Catech., all drawn out and laid open in Q. 61.
Original

Vrage , toiïnt 'ti.Ö niCt anÖCtjS aljj 'tgelove felve voor fijn gcrechticheyd tS

English

Question, for it is nothing other than making faith itself one's righteousness,
Original

Sreph. igcecanDatfüne toontDefc Daar gp ban fp^ceïit/ mijn Heer, ftegjii-

English

Steph. Indeed that disease of which you speak, my Lord, begins
Original

Z I O N. V. t'SAM.

English

ZION. V. TOGETHER.
Original

MCnbéfaftè regiÉtt na waarheyd [M flp |tCcl]C fcpöct ) t.b). bat niet ons geloov, le.ve. maar Chntti ^ereg icheyd oniCötCCOUfÖi^PÖ bOO^ 4Di)Öt ijS

English

One treats it rightly according to truth (as he himself says), that is, that not our faith itself, but Christ's righteousness imputed to us through faith is
Original

Auik. ^0 DeGtijpcnfp t öai'jS waar, tn uoo? <ui bcg» iiiuitn p oer<^Ot^cet*

English

Ahik. So they grasp that, it is true, and for God they begin to acknowledge
Original

tliOtieti3ttui.U/ tnöatljj labuysbaabiU .e ici-ChnltenrtUOflJp laiuUp begreep ai.8ich'tnub0ü?ftclle/ nooencoaioe daifungeregtichcyavuo: uo.anict fijn: cuüc öjpca moeten üan öttlamtn-fK'lUcd öcS Catcchiimi (öteinb icn

English

it inwardly, and that he who lives as a true Christian comprehends it broadly, as I represent it; that such a faith cannot rightly be our righteousness: and these three things, then, taken together from the Catechism (which I
Original

tOOUen f eet gecltelijke bevai ters van i!c H. Waa hcyd gcooecft tc fÜI^)»''-^ maiuV

English

find to have been very spiritual interpreters of the Holy Truth) — namely
Original

öat fp öoo? t geiove 't gccn fp feggcn onfe gereatiCö^pü »tet te coiuun fijn / Miu ftaau fouoen üeiJtJtn alleen cengeloovuatoniegtiitinig, toa0;oecnfm$; fpljec*

English

that they through faith say that what they call our righteousness cannot be so, and that there would have to be only an orthodox faith, truly righteous; they further
Original

(laan een geloot inde belijdenis regtfinnig en Dat öcrtialUen jdtiecltaat cat'c gelove IcJve ünlc gcre^tichcyd niet fijn en can, en daar ban UerClacen »p Döt tulk

English

understand a faith that in the confession is orthodox, and that therefore they understand that faith itself cannot be our righteousness, and from that they conclude that such
Original

een geloof iclve ooch onfe flecegttcDepö niet en 10: om aan te tDöfen t geen De

English

a faith itself is also not our righteousness: in order to demonstrate what
Original

toaatlJipD l öat onle j^crcgticheyd \m% <©0Ö mtt anO£l0 IS3 al0 jehova Iel ve Jer.2?:6. gelÖ& l^p on0 aUe0 ijJ;OfteöenluyN eren J el us i.Cor 1:30. DOOJ 'tgC* lOUC in onle herten wonende , Eph. 3: 17. en mei ons gehuwlijckt , Eph. ^r^O, 11,32. tuaac DOOJ al *t fijne 'tonfe werd, 2.Cor.^:2i. de menfche cn ai wat in

English

the Truth is: that our righteousness before God is nothing other than Jehovah Himself, Jer. 23:6, who has made everything for us, Jesus, 1 Cor. 1:30, dwelling through faith in our hearts, Eph. 3:17, and married to us, Eph. 5:30, 31, 32, whereby all that is His becomes ours, 2 Cor. 5:21 — the person and all that is in
Original

cn aan hem is nict anöer0 futiöc al0 een enchel Niet , gelijcfi obecal / fo bpfonDec

English

and on him is nothing other than a sheer nothing, as everywhere, so especially
Original

jn 't flUCh Öan fijn (icrcgucheyd voor Gods heyiigeoügcn.

English

in the matter of his righteousness before God's holy eyes.
Original

U'b. ©at 10 cegtgcöat/ mijn Heer, ol Die letter (onder Geeft Debjtcgt fO

English

Urb. That is rightly said, my Lord — oh, how that letter without the Spirit has struck down so
Original

bete öufenöen I tot oat Ijet öen (^eere befiaaot met fijn Ugt en toaarJicpD/ of' wefen der lake felbe te comen in De 3Uie. lilöaat Hoe notop? t0 nu upt allen öefen/ Dat 'tganfcöe gco0onfe0 bol)C (De bccugieöen uptgenomen; onverlothend 10 nos penDe Ijace eygengeregticheyd, enuiDtt (tuch Daat maat ftcen Uben / gelijcö i^cpDenen / fo al0 De natupjljjcfte (ngct>o?ene Wet-geregticheyd tiaar IcpDet. OCil Dat 10 nogttianö Dat bolch Den toelche dic Leere der genade fo fupbtr geieecc cn boo2gcfte.r toerD tn De Catech. Vra. 60, 61. etc. Dte oocfi fommige De ribe fo

English

many thousands! — until it pleases the Lord to come into the soul with His light and truth, or the essence of the matter itself. But how necessary it now is, from all of this, that the whole mass of our people (the devout excepted) is still unredeemed, pursuing their own righteousness, and lives only upon that, like heathens, just as the most natural inborn law-righteousness leads them there. And yet that is the people to whom the Doctrine of Grace was so purely taught and set forth in the Catech. Q. 60, 61, etc. — some of whom also know how to confess and defend it so
Original

CtinDtg bieten te belijden, en te verdedigen ; )a OO6 daar voor lijden, alle fUlhe la*

English

expertly, and even to suffer for it — all such bur-
Original

flecen al0 tegen Dte onfe óo^ ban De partftpen uptgebjagt toerDen ; Dibtoi(0

English

dens as are brought against us by the opposing parties — and this
Original

DOOjtjare enkele let rer-kenniHVfO bCtte van de waarheyd felvc af fijttDe/ 310 fp

English

through their mere letter-knowledge, being so far removed from the truth itself, as they
Original

öie cunDig toeten boo: tcltaan. <©b! poe ftoaac groept / cn groent 't oordeel des rieeren obct fulh ten bolft/ ! en fjoc can fjet on0 toonDtr fijn / Dat De0 Hee-

English

know how to present it expertly. Oh, how heavily the judgment of the Lord weighs and presses upon such a people! And how can it be a wonder to us that the Lord's
Original

ren Geelt verircckt, al0 't Euangelium, ( Dat alieen dc bedieninge dts Geetts i0)

English

Spirit withdraws, when the gospel (which alone is the ministry of the Spirit)
Original

upt t j)crteberDtoijnt/enb rpDclt^ USaarlaat on0 boojtgaaii.

English

vanishes away from the heart, and departs? Let us proceed.
Original

SOEec onveriochenti 10 ooh tgro0ban on0bol6 nopeuDe 'tft«c& ban Eygen cr igren, cn fobccc ban De otfening van defe verfaking, Dat bp nantemanD De felbc regt en berflaat €nDe gemercbt Dc üeDenDat fteunen up t-v^en cra^jten fo begt in t bertc fit fo merfte i&/ Datfp aan toeDcc-fijDe ban t fpoo? Der toaac# DepD afDtoaicn/ i. Si^? (eUen in lig (elven aangemerclit te veei , en tocDerom/ 2. aangemerftt in Chrifto cn <©oD0 cragt/ re weynin toefcbjijbenbc : ban bcpöc moeten top toat fcggen/om in Dcfen tc mccöcn/öoc tocpnig De i|.<0eeft Dtc men? fcöeti in Dc l©aacbepD IcpDct. Step. ^at aan dit rwede toat i0/ caniöfien/ maar bjocDcc 't eerfte i0 niet te

English

Still more unredeemed is also the mass of our people regarding the matter of self-denial and so especially regarding the practice of this self-denial, that virtually no one rightly understands it. And it is observed that those who lean upon their own strength, so deeply seated in the heart as it is, so markedly, that they err on both sides of the track of truth: 1. attributing too much to themselves as seen in themselves, and again, 2. attributing too little as seen in Christ and God's power. Of both we must say something, in order to show in this matter how little the Holy Spirit leads people into the Truth. Steph. As to what this second point is, I can see it; but, brother, the first is not to be
Original

bcDenchen ban Dat bOlft/ Dic De Icere van de verdorventheyd, en onvolmaakthey d

English

conceived of with that people who hold the doctrine of depravity and imperfection
Original

foocpgenen gemeen i0.

English

to be so commonly their own.
Original

ürb. Broeder 'tomDjCCCÖt 0110 aan DC woorden der waarheyd niCt/ inDcfcrt

English

Urb. Brother, it does not lead us contrary to the words of truth, in this
Original

z DccU :

English

2nd Part:

98 BESCHOUWINGE

Original

98 BESCHOUWINGE

English

98 CONTEMPLATION
Original

tieclc: tip toclcficn niet alleen gedachte Leer-ftucken, maaroocft DiebanbeH. V ooriïenigheyci, foo puuctuelijli en claar oelecrt toerö/en bmim/tat aiie fchcp'

English

these: they teach not only such doctrinal points, but also those concerning holy providence, taught so precisely and clearly, and furthermore, that all creatures
Original

fClcnocUjCftia haar werden, enlijn, fOO OOlUn al hare werken OeDclÖCli van den Schepper af- han|;ei), cnöatfll aile loorten, en hoedanicheden der wcrckineen •

English

as they came into being and exist, so all their works depend upon the Creator, and that all kinds and qualities of their workings
Original

maac 't OntÖJCCfJt On.Ö aan Öcfe Waarheyd felve in 'c herte des menfchcn wonende. ^0 UeCCe I.Ö yet OaSi in de mond geflagen, tïMK aliccn in de herfenen wonentie, öai On0 bOlfJ in 't gemeen niet toctcn/öat OnjS cenige oetFeninge.Of draginge

English

but what is lacking to us is this Truth itself dwelling in the heart of man. So far it is something merely put into the mouth, dwelling only in the brain, which generally does not teach us, which does not provide us any exercise or bearing
Original

onfes leits oHttcnt Di'fe toaatijcpö/opicot ; alö alleen/ bat top toerttenbe/tooelen^ bebaacljecnin'toccjlcijjcftlcbcn/ Dit cbentocl onbcnufïcljcn weten, cn tegen

English

of our life regarding this truth, yielding any fruit; but only that we, while working, feel satisfaction in the outward life, knowing this nonetheless unconsciously, and being able to defend it against
Original

b'önceötCnUligen verdedigen connen, bat de cragc van God COItlt/ m Bik OltfC dadeiijcke werckinaen aan Heni BljJ b"ecr|lc OOJfaaCÖ hangen. <Deft wetenfchap

English

the ungodly, that the power of God works in all our actual operations and hangs upon Him as the first cause. This knowledge,
Original

in onfe (jerfenen Jegocnbe/ en bie wei verdedifr i bunöt ïjaat genoeg te fön/ in be< fen beien; enbe fp en bcrffaan niet bat bie werenilh.ip oniS van boven gdeen moet toccöcn / t.to. boo? ecbaringc en ban onfe onmagt/ en ban <©obö ccagt en toec^ feinge in onjlj m oat öte ieringe ban nr ♦ fig bjcngt b ylonderecefFeningen van die wajrhey d in bcn itienfcft. ^0 Dat oufv lieben bccitaan en beiijben/ bat be Heere

English

dwelling in our brains and well defended, they find sufficient in this respect; and they do not understand that this knowledge must be given to us from above, namely through experience both of our own impotence and of God's power and working in us, and that the teaching of it brings particular exercises of that truth into the man. So that our dear people understand and confess that the Lord
Original

alles wercken ItlOCt/ Cn alleï OOjfaaB i0; en nogtijan^ nemen fy voor, en op, beloven, gaan aan, wercken en woeien, en wachten 'teynde , ebenaljei OffpaU

English

must work all things and is the cause of all; and yet they take things upon themselves, make promises, set about things, work and stir, and await the outcome, just as if
Original

leentocröten/ foniicr op bic oeffeningvan afhangingeeenjf tebencfien j en ftiec

English

Absalom were to be imitated, without ever thinking of the exercise of dependence; and here
Original

bOO? Comt'et bat bcele ÖaccC tOCrCËen cnC&ClC eygene en natuerlijckt werckingen

English

it comes about that many of their works are mere self-originated and natural workings
Original

fün/enfobetiipibaiun. Ahik. w. Broeder bcfe faacö ip al f«ï (tepl ; 'h bcngetooon te feggcn/ fo

English

and are shown to be such. Ahik. Indeed, Brother, this matter is already very straightforward; I am accustomed to say: so
Original

moennen af hangen van God, alsof wy niec met al en deden ; en lo moctmen werken als of met/t aiieei»dede : toant fo toecbcn alle bcugben booj Daw tnebc beug* Den bepaalt.

English

must one depend upon God as if we did nothing at all; and so must one work as if God alone did everything: for in that way all virtues are defined by David as virtues.
Original

Urb. ;©atijS befafiefn fojte tooojbentoel bcbat mijn Heerj ntaac'ttiJöl een feet ftoarc fahc bepbe in fön (leplte (bat tot be beugb bcrepfcbt toecb) te oef* fenen; toaarom be J^.<3ee(l ban befefalie inionderheyd becepfcijt/ batfe onjs ban bcn l]|enui geleect toecbe / en bat top twemanl t)00jen/ dat de itercktc Godes is, Pial.dz: 12. fOfjegtCleeft in bcnmenfCDe biCeygen macht, enwerckinge, na|)p

English

Urb. That is a fine summary formulation, my Lord; but it is indeed a very weighty matter — both in its simplicity (that it is required unto virtue) to exercise; which is why the Holy Spirit requires of this matter in particular that it be taught to us by the Lord, and that we hear it twice over, that the power is God's, Psal. 62:12. It lives, he says, in the man who has made his own power and working into
Original

fig feive tot eenen Go.it gcmaaht ftecft. €n becfjalben toert ban onö bolfi/ dat, eerfte ban J^.T©. baac boo?gcfieltfeet toepbig betragtet. 5^itblpt j.^nbc

English

a god for himself. And therefore it is very little regarded by our people, that this is first set before them by the Holy Spirit. This leads to hasty and
Original

fchielijcke enreuckelofe voornemingen of beloften, bien top Onfe iteben bOO? b$

English

reckless resolutions or promises, which we hear our dear people make before
Original

banb t50?cn baen op bc bermaningen / bie aan ftaar gcftliicben of om bcn bcc# maner baar mcbc ben monb te doppen / of ooch toel boo? oberiuging bat 't foo bcl)oo?t. <^enG fccr betbjictige fahe/ bie alle hoop ter verbetering uptflupt j en ift cciicn ontoiiiigcn tcgenfp?cbct/ ( biemen nog tot crbentenisf ban fiin quaab en oiimagr üjengit) bcrre baar boben te p?ijfcn: bat fijn die fonen, bic op 't bermaan toanbe0aöerfeggcn/ IkgaHecreMath zir^o.endieRegtveerdigen , btenbc (Collenaar.* en londaars voorgaan in<0obiï Coningrijche. *!^icjoruametl)aaï fchielijcke beloften 'tbooftbiaftcn/ bat ïjp gebtoongen toierb te feggcn/ gyea

English

them, in response to the admonitions addressed to them — either to stop the mouth of the admonisher, or indeed out of conviction that it is so proper. A very grievous matter, which shuts out all hope of improvement; and if there is an unwilling contradictor (one who is still brought to knowledge of his evil and impotence), he is far above this to be praised: those are the sons who say in response to the father's admonition, I go, Lord, Matth. 21:30, and those righteous ones who go before the tax-collectors and sinners in God's Kingdom. It was their hasty promises that drove Joshua so far that he was compelled to say, you
Original

fukden Heere niet connen dienen, want hy is een heyligGodt. Jof.z^rip.

English

cannot serve such a Lord, for He is a holy God. Josh. 24:19.
Original

Steph. ,f^jgt()an!S ijj'tgocb batmen goede beloften dot r al^^abib. pfal. 66: 119: loó. enöcö icii btcl5toiliBi onfe leraren buifonbaar baar toe Do?c« aanfetten.

English

Steph. Nevertheless, it is good to make good promises as David did, Psal. 66; 119; 106, and I would very willingly hear our teachers exhort people unmistakably to this.
Original

Urb. van Z I O

English

Urb. of Z I O
Original

t*S AM. S>9

English

N. S. 99
Original

Urb.l^Ogiaj aljSfp in Gode, mop fijn magt oeöaait tiJCCÖcn : fO ÖCÖC David, ötCilVtto0i0cnDePl.ii9:verl.io7.io8.ÖatClÖU/DiD ÖCl^emtoOUtie hem levendig maken, Cll lijne regrenleeren : fo Uerftaan öanooH de leraren, etlfCOOCn t

English

Urb. Yes, but if they are made in God, grounded in His power: so did David, when praying in Ps. 119, v. 107, 108, that He Who had given him the promise would make him alive and teach him His ordinances: so too the teachers understand it, and teach
Original

Daac omtoijfclijcü l)p ; toant Dat fp bp öc mcnfcDe "^aar op beiohen fouoeu aan^ DouDcn foiiDcc aanmctchmo/ hoe cn m war cra^r ocöaan / om fig maat geruit u coumn (ïcllcn / öat mtc «nc fccc onboojftotioe bcljanöeUngc Der fielcn»

English

somewhat hesitatingly in that direction; for that people should be urged to hold to those promises without noting how and in what power they are made, merely to set themselves at ease — that is a very imprudent handling of souls.
Original

Ahik <0nTe bjocDcc tocet ebcntocl tod Dat ljetfomtijD0 fo toegaat: Debocn top ntet toel gefieiv Dat al0 cm meufcDe toat yaiD / cn toeDcrbaiflig t0 / en na neen bamanmge lupftccen en toilt/ (tnfonfccrl)f pD fo Dp De toojgangercn D^cpgt tn 't loffe Deen te toillen gaan leben/ en fig ban De gemcpnfcljap Der licccticn af tc fcbcpDeii fo men Ijem fo tot ftl)iilD-biüentent0 etc .petfen toii)men m fulh een gc^ leaemljcpD btpioeiieJ/ Qlfmen DemenfcDenfo Uertecrügcncan/ Datfpfeggen

English

Ahik. Our brother knows very well that it sometimes goes this way: have we not often seen that when a man is somewhat wild and wayward, and after an admonition is willing to listen, (especially when he threatens the leaders to go and live in loose ways, and to separate himself from the communion of the church), if one presses him thus toward a debt-confession, etc., one tries in such an opportunity to prove it — if one can so persuade the man that they say
Original

't is my leer, m beloften van bercrfchap DOCn i €nDaat Op 10 mcnDan fmt^t^t»

English

it is very troublesome to me, making promises of improvement; and thereupon one is then satisfied,
Original

oetud/ men flilt fpn getoiffe / hy heeft beterfchap belooft ctc, en icö ttoufeU u. Urbane of ich unKt toel Daac tcgentooojötg/ cn gcften ^efaflil teftoögcn.

English

one quiets his conscience: he has promised improvement, etc., and I trust you, Urbanus, if I was indeed present there and saw this very thing happen.
Original

Urb. 't€an tod W Heer, tfft bcn'CttC goed. nog tc gecltelijck tOC; Ctt

English

Urb. That may well be, Lord; I am not yet too far spiritually; and
Original

00& al DiUtoilö toeg geboert getoecd/ (bebcnne tcb met fcljaamtc) Dog Daarom tn tsJ Dat tc beter niet : Dat iö eene berDerfiöcHc mif-öanDclinge Der ftclen;oon cn can onjatfuljc in getoiffebooj^aoDtnlctgcrufUlcUcn/ omtc Dcncbcncntcoo?? öelcn (t.to, fepibaarlpch) Dat dien menlche üg beteren fai.toat top onjl op Dat gci=

English

also I myself have at times acted in that way (I recall it with shame); but it is none the better for that: it is a ruinous mishandling of souls; nor can we set such a one at ease in conscience, by presuming to determine (that is, visibly) that that man will improve himself — what we build upon that spoken
Original

fp^Ohcncn liptgeOaalD toOOjD ttagten tc Plcn/ die onfe herten weegt lal'c irercken : toant gclljCÖ mcnlnfOO CCncn daar ficncan/ hy en meent het met.

English

word we endeavor to see, which weighs upon our hearts and works — for just as one sees such a one there, he does not mean it.
Original

('t geen Dan clDcr0 bcöoo?t / en op een anDcr plaatsS nog fal moeten romen ; fo

English

(which belongs elsewhere and must yet come in another place); so
Original

can men ooft mcrcbcn / De Hcere en is in lijn gcdagic fijn fterckte met, Daar top

English

one can also observe that the Lord is not in his opinion his own strength, whereof we
Original

tjier banfp?ebcn. ^ ^ « j t , r a «rr,»

English

have spoken here.
Original

Steph. iBaar Doe cont gp toeten elsJ D« UcDen bafl goede beloften doen, of ip

English

Steph. But how can you know when the people make good promises, or whether
Original

niet fuljC in des Hei en cragt Docn i , . r u

English

they do not make them in the Lord's strength?
Original

Urb. 5^ieDc waarheyd ban *s Heeren Al-werckfaamheyd, cn des nïenichen

English

Urb. One who has in some measure rightly learned the truth of the Lord's all-working-efficacy and of man's
Original

onmagi cnDc nicttcDcpD/ cenigfin0 regt geieert Dceft/cnDe ervaren, toat cenc Djr*

English

impotence and nothingness, and has experienced what a
Original

tcUjdtC toeverfigt op 's Heeren voorüenicheyd , cn gedurige af hanginge van den

English

devout trust in the Lord's providence and continual dependence upon
Original

Hemel, Ucm vrefe ctt wanhoop in fig fch en gcm. fecnnifFc gctooon 10 m 't ijcrtc banccn Chriften tc maften ; Dien èn i0Dct nietftoaar Dc reuckeioosheyd van

English

Heaven is — fear and despair of self and a common knowledge, accustomed to work in the heart of a Christian; for such a one it is not difficult to observe the recklessness of
Original

cenen naam-Chrilten in Dcfett tC mcrCftcn / upt Dc fchielijckheyd Dcr ÜClOften: fp toeten/ toatter-neder-fminge, Ctt overlegginge Daar tOC ban «ODcn fl)n Lr.c.

English

a nominal Christian in this, from the hastiness of the promises: they know what self-humiliation and deliberation are required for it, etc.
Original

iitig, io ctr. fllö fp Dan fo fthieiijcke voornemingen cn bcloftcn Doo?en/ban een/

English

etc. When they then hear such hasty resolutions and promises from someone
Original

Dien fp upt Den ganfcDcn trapnfün'sei leben$rmet cn ronnen mcrchen fecr gemeeniaam meiden Heere tcfün/ cnDaat bp nictcn bctncmcn ccntgcn imtcci: op fijn onmagt,ofop 't Souverayne Ai-befchik , toat cunncn fp Daar ban an? Dcrieioo^Delcni êSo isf DctDcfgelftr ligtaf tencmcn uptDcaanhoudehjckheyd, cnDc herhaalde beveftiginge Dcr boojnemingcn cnDcbrioftentengocDc/ fclfop

English

whom, from the whole course of his life, they cannot observe to be very familiar with the Lord, and in whom they perceive no sense of his own impotence, nor of the Sovereign all-disposing providence — what can they conclude from it other than this? So it is equally easy to detect from the persistence and repeated confirmation of resolutions and promises for good, even
Original

cn tegen DCwaarfchawinijen in defen, alSf in 't bOOjbCClD ban petrus Math^ 26:

English

and against the warnings in this matter, as in the example of Peter, Matth. 26:
Original

v^' ^4» K. t' to. fodaar fict DenmenfrDc fijnen goeden wille, cngenoegiame cragten; cn Dat iiS tgccn onsjt'Dan0 bpna ober al tocDcr-baart. (ÊnDcof ai fomtöDjJ / Den mcnfclic boo^gcm. waarheden tcgcmoete geboert fünDc \]ct gc» fcDicDcn mogtc/ mip Dc fdb8 bekende , fomeicötmcnnoötDa«0tod/ Dat

English

v. 34, 35 — where the man sees his own good will and sufficient powers; and that is what nearly always happens to us. (And if at times the man should be met with the aforesaid truths and it might happen, even by his own admission, one still sometimes sees today that
Original

Uinaltcc'if > if.?,?.? ^"il ^'^l""*^" ^'^""^ genoeg fcHötit : maat tc

English

that hardly seems sufficient: but to
Original

Sn, n i-T';'''' '^'^"'^^ bewegen, öan Detioegenöc • ofte (om imt

English

move them, more than the moving cause is needed; or (to say it
Original

Sau^'Vfm'r^^^ ^^^"^ "^^^^ entocrcbcn rofopn op'a um)' öatf?

English

differently) they ought to be roused upon the Lord's Word, so that they
Original

Woords en Catecinimi i)cn half geett-dri,vig fcDjjncn / ont Dat ÖC ocffcninflÊ

English

of the Word and Catechism appear to be half spiritually driven, because the exercises
Original

up nare tijoen , ni op den Ie! ven trant öaac tiencn.

English

serve in their own times, on the same track as before.
Original

rT^^^ J®*^' J'^^^'?"^^ €l)ji(len niet Ujnc ujden der oetFeaingen tC mbm »

English

that true Christians do not take their times of exercises for their own —
Original

maar Dat öcn Cl^iftcn alöaa? e?nige woorder. of ban öiiptm neuirf / of ooft

English

but that Christians there find some words either from outside newly arriving, or also
Original

WÏ.,??". ^'^'O; ^^''Z^'^'^^" Oebbcnbe/ of een CaputerftSnOeT- efenV f^

English

having a chapter-understanding, or a certain
Original

toepnro agtficcft/ ofOpfniy Doo?cpoenöjift/ ofdoorGo'isGcïltöoét eiioo oat gedaan werck ban geruit öaac fjcncn gaat / Dat opcnbaait onö onneftaltc in

English

application they have in view, or openly preceded through, or through God's Spirit — so that the done work of it quietly passes away — that reveals to us our shapelessness in
Original

?v ^r?/f.?!^?;Ü-"S '"^ö al becl ( of Dooj Dc DanD} ma een nat LrS d. ey"t^^ wcrckïnplaatfebaneengeeiteiijckbecgcnoegt. ^

English

already much — or by the hand — so that a natural working takes the place of a spiritual delight.
Original

^^öteph. Haaat onfe negte Chnltenen m mmw Dat fo fubtyl niet onderfchey-

English

Steph. But our simple Christians cannot make such a subtle distinction —
Original

ti> ^wf?i*^^"^ öepoojt geen mceifutJtilftcpt toe /Dan een fchipper Befioeftom

English

that requires no greater subtlety than a skipper needs to
Original

te OnDerfCÖepDen of fUU fCijrp door fij,. arbeyd of door de cr.^t des vvirids in^

English

distinguish whether his ship makes progress by his own labor or by the force of the wind —
Original

leyi boojtgancli maaht. m onfc fwaricheyd tn Defc onDerfcnepDinge tornt/ upt i^^t/'^'u^" de werckinge desGeeits Daactopnuban fp?ebcn/ eniö een ie* bcnbig betoijflt Daar ban: toant fefiec Daar deHeerecomt. Daar openbaart io f{g ecniget maten 'b fal mp nu tn 't beröaal Der p^oeben Daar ban niettn-ö£ oen/ Dat toarc ï)icr te lang.

English

in sailing he makes progress. Now our difficulty in this distinction comes from this: the working of the Spirit of which we are now speaking is itself a living proof thereof — for certainly where the Lord comes, there He reveals Himself in some measure. I will not now enter into the account of the proofs of it, as that would be too long here.
Original

Ahik. ^t>nDmnfTcDcnDcnhlcfi/toattoocItonöbolc& oofi geefteloos Daar Rc^ nenj Dat fpfelbc geen onDcriclKpö connenDc maden tufTclien fiarenatuyrintke toercftingcn/ en die des Geeits; Ijetal toatinïjaar ftooftftfnct/ enfpmaa** Doen/ booj goeD opnemen/ en becreunen figniet meer Daar ober/ altffn'-

English

Ahik. To make those blind understand, how spiritually dead our people also are in this respect — that they themselves cannot make any distinction between their natural workings and those of the Spirit; whatever stirs in their heart, and whatever they do, they take for good and trouble themselves no more about it, as though —
Original

werck maar gedaan IjeÜbcn. <OU ! bjat Ijecft 's Heeren Geelt t lanD berlafcn » "

English

the work were merely done. O! how the Lord's Spirit has forsaken the land!
Original

Urb. en Dat lö nogiitanö 't bolcft / Dat gerefo^mecrD ig/ om 't geen tn \ Pauf-

English

Urb. And that is nonetheless the people that is Reformed — to do what in Popery
Original

dom natuyriijckgcfcliag/alle.Ögeeftlijk, cn alleen door des Geelteswerckinge

English

is done naturally, all spiritually, and only through the working of the Spirit,
Original

te Doen / al.ö top boben fepDen. jBaar/ om boojt te gaan. 5^efe Onveriochent-

English

as we said above. But, to proceed. This inexperience
Original

heyd onfer IteDen nopende hare eygen cragten , Daat tópttU ban fpjefeen ÖlnC&t

English

of our people concerning their own powers, of which we are here speaking, also comes alongside
Original

oocli benebensj tgefegöefjferupt. ^^atonsjbolcfefotoépmg toeetof oeffcninge

English

what has been said above. That our people have so little knowledge or practice
Original

Öeeft ban uy t te fien na den Heere , cnDe op Hem te wachten, Dcn Heere en fÖ?

English

of looking to the Lord and waiting on Him — to await the Lord and His
Original

mn goeden Wille, cn toetcfKngcii teverbeyden: Daat ^. i§cD?ïftupre nog=

English

good will and workings — of which Holy Scripture yet
Original

Z I O N. V. fSAM.

English

ZION. V. SAM.
Original

tfianöbanWetöi)fentianfp?efecnfo\)oiisi/alïi/ Pfai.^:4. vUy'M- io<5'

English

so fully of knowledge speaks to us, as: Psal. 5:4. Psal. 27:14. Psal. 106.
Original

Steph. iDïc plaatfenfpjclicn altoan op Gods hulp m noodenftoaUaDcpö

English

Steph. Those passages always speak of God's help in need and difficulty —
Original

Uib ^ot.öon^bolügetooonallcsJvieefchiijcktcbctftaan/ cnUan tiebct^ lofTinae m i)^^^ Ucöamciuclic noöcn/ etc niaac 1 . Bdc Dec iclDec piaatfm ftg^

English

Urb. Our people are accustomed to understand all things in a fleshly manner, and the redemption in their bodily needs, etc. But look — one of the same passages itself
Original

oen DupÖelÜCh / öat Den geeltelijcken menfche op den Hcerc vvagi, om in (ijne

English

shows plainly that the spiritual person waits on the Lord, to be guided in His
Original

eereeticheyd geleydetie worden PraL^:4. mct veri.p. omteweren waihylprekenfoude, fiab.z:i. Ctt WeCOelljCUe/ 2. |BaaC 10 ntCt ORÖ werckinHeyhgma-

English

righteousness, Psal. 5:4. with ver. 9. to watch what he would speak, Hab. 2:1. And secondly, 2. But it is not only a working in sanctification —
Original

kinue, 't prootite, ctt öecljaloiu oufe fcer grote onmagc in pttü Qocmé ^oen/om fcöooaflc en fwaarite nood öaac tóp öCjS %'eren huipe tuban noöcnftcb&enl in ; «jèun d'ooriocTen , bpauDen en noDen Dc0 <0. €. voorbeelden ban onfe eceiteiijcken ; foo ttTeccacn en leeccit 'üip Dan upt Dcfelbcn/onjJ wagten op cn öc»

English

making — the greatest, and therefore our very great impotence in it makes itself known; for the most arduous and severe need in which we have need of the Lord's help — in the wars, plagues, and needs of the Old Testament — are examples for our spiritual ones; thus we learn then from them our waiting on and
Original

iimia afhangen van den Heere inonféngeeltelijckenftrijd ; 810 onfe Cacech.

English

entire dependence on the Lord in our spiritual struggle; as our Catechism
Original

(ebcnöio bcctoonttnbc bcrclatinoc bande fefdeBedeop ©j.i27. Dewijl wy

English

likewise shows the exposition of the same Prayer on Q. 127. since we
Original

van ons felven fo fwakfijn, dat \vy niet een oogenblickconnen beftaan et(. ett

English

are of ourselves so weak that we cannot stand for a single moment, etc. And
Original

betfialben <ö/ 't geen top ban blnbcn ban 't wagten en uytfien ter hulp of veriof-

English

besides this, what we find concerning the waiting and looking for help or redemption
Original

finge, Opon.tf<nbcfcntOe-epoenli)!t. lau'ftfeogebltfliUe wagten cp den Heere, OntbJCCCÖt onÖeC tboKh: toieif'er in gedurige iuchtu-.gen en wenfchingen ten hemel, OlttDat vier bat van daar COttten / en alleen onfe herren aanfteken , en

English

in the Old and New Testament. That constant waiting on the Lord kindles among the people: who is in continual sighings and longings toward heaven, so that the fire may come from there, and alone kindle our hearts, and
Original

offerhanden aangenaam ttiaben moet i tote legt alfo aan 'SI ^mm beuce al^ een bebelaac wachtende op 's Heeren goeden wille ? toïe lüpflect/ en neemt nautoc agteop'tgecn de Heere in hemfpreetkt enwerckt, om bie öctoegïnge piaat0 tegeben/ op tcbolgen/ te gebjupclicn/ enaljS mei die wind leyl te maken, ai^

English

must make our offerings acceptable — who lays himself thus at the Lord's feet as a beggar waiting on the Lord's good will? Who watches and takes careful heed of what the Lord speaks and works in him, in order to give that moving room, to follow it, to make use of it, and as with that wind to make sail, as
Original

Steph. JiKaac/ broeder, falmen ftille fijn, Cnbe foo wagten tot den Heere

English

Steph. But, brother, must one then be still and so wait until the Lord
Original

comt ? batfoubc belemenfcben ecncloflT^toomgcbcn/ totnaiaticbeydgnver-

English

comes? That would give people an excuse for negligence and
Original

fumeniffe in 't goede. ,

English

sloth in what is good.
Original

L rb SlogtDanSi fegt 't H. Woord, bat in ftil futen, end vertrouwen foude onfe Itcrckte fun Jef. lo: 7, i top fOUbcn ftaan en 'i heyl des Heren met ons fien 2Chron.2o:i7. niet in forgc fijn wat wy fpreken fuUen Math. 10:19. ÉtC <en0U Cnliibgcen laftbanbcn menfCfje nalatigen verfumig te maken; mijn Broeder:

English

Urb. So then the Holy Word says that in quietness and confidence shall be our strength, Jef. 30:7, 15. that we shall stand and see the salvation of the Lord with us, 2Chron. 20:17. that we need not be anxious about what we shall speak, Math. 10:19. etc. — and yet it lays no burden upon anyone to make the negligent person slothful; my brother:
Original

toantbtegcenebienbitcaacfit/ fijn des ^^ Gf ftslcmpeien. i.Cor. 3:1(5. m

English

for those in whom this dwells are the Lord God's temples, 1.Cor. 3:16. in
Original

wclcke de Heere )efus leeft. Gal. 2: 20. IJOe fullcn fp ban in'tgeetthjck leven

English

whom the Lord Jesus lives, Gal. 2:20. How shall they then in the spiritual life
Original

doodfnni bcfetoöfcnbanfp?eticn betcfienen/ niet een minder behcheyd, maat etn ander begin: cnbe cnbjcngcngccn nalaten of ver! uym; maar een nocftetn

English

be told to prove themselves dead to sin — not a lesser diligence, but a different beginning — and they bring no negligence or sloth; but a laborious
Original

«.beydfame werckingc iU/bpbiC/ biefCverftaan en ervaren; toant dewetdes Geefts des levens in Chrirto , en bicn levendignukenden Geeft. Kom. «: 2..

English

and diligent working is in it, for those who understand and experience this — for the law of the Spirit of life in Christ, and that life-giving Spirit, Rom. 8:2.
Original

X Cor. t c- 4?. töecb betllaan te tomen in be piaatfe ban be doode natuvre. pp bie nu/ biefe niet en vcrftaan. om bat fp be fahc niet en ervaren , en boo? toeicben

English

1 Cor. 15:45. came to take the place of dead nature. As for those now who do not understand this, because they do not experience the matter, and through whom
Original

het Euangelium bedeckt is 2.Cor.4: V4- cn tan tfft niet ontltennea of defe leere

English

the gospel is veiled, 2.Cor. 4:3, 4. — and one cannot deny whether this doctrine
Original

isS hen by toeval van hare blindheyd ënb'onlisftten QOcbc/eene oorfask den vleefche, tot betbete nalaticheyd , en verfumenifle ; geU)Ö Ijaac Gods goede woord, eenrencke des doods ter dood ilS 2.Cor.2:i6. €ÖOg top en mOCtcn om bie IC

English

is not, by reason of their blindness and inattentive reception, an occasion for the flesh toward greater negligence and sloth — just as God's good word is to them a fragrance of death unto death, 2.Cor. 2:16. Yet we must not on account of those
Original

öeöouben/ bie de Heere niet beDoubcncn toilt/ bee^waatheydmeteenigf nsf

English

hold back the truth with some
Original

loi BESCHOUWINGE

English

101 BESCHOUWINGE
Original

ttmtm of crcufjcn nmat b?p upt fmm toat ban be fafte 1^/ cn öat niemand

English

silence or restraint, but freely declare what the matter is, and that no one
Original

lot Jelumcomen kan, dan dien 't gegeven is vanden Vader , alfouticn veleie

English

can come to Jesus except him to whom it is given by the Father — lest thereby many
Original

ruggegaan, gduch eöcn op Dat tDOO^D öefcöieöeöc Joh.óróc.ód. D uptbecfoicne en rcgt geroepene fullcnuiuücn eniceren (nietïjacc goede oefFeningen, nate laten / maar; op oen wind desjGeeits geloobig te wagien, öie OefienOig te tree

English

gone back, just as on that word that was spoken, Joh. 6:63, 64. The truly chosen and rightly called ought to exercise and learn — not to leave off their good exercises, but rather to wait believingly upon the wind of the Spirit, to practice that diligently, to tread
Original

ken, fOjgÏJUlötg te bewaren, ncctflig te gebruycken, fjg felbcn (naöte/ ininOf

English

carefully to preserve, diligently to use, to bring themselves (according to the
Original

«leen^/totbeeieïofDJeociTcuüigi.ö/etc.) tevoegen, metg?otc nedrichcyd en befchaamtheyd cingeUal Dan '0 45ec(ljStn.öouO(ngc) f<g ober fijne vleefchliike

English

alone, unto the gathering of the congregation, etc.) together, with great humility and shame, before the Lord's leading, accusing themselves of their fleshly
Original

of wereldfchf dorheyd, cn Daar Upt fp^enbe/ onaandagtichcyd, cnb' oneerbiedicheyd nevens foeen oneyndige Majelteyc . te ÖefClJUlbigcn / ja OOfJtöel

English

or worldly dullness, and the inattentiveness and irreverence springing from it, in the presence of so infinite a Majesty — to accuse themselves, indeed to pass judgment
Original

wrake Of firaffe te nemen van fig leiven Ober fo een ongeflalte met fnn ocffenina

English

and take vengeance or punishment upon themselves for such a shameful state in their exercise,
Original

DOOJbtetöb meer met fugringe, en inwendige voorfteillnge van fijn nood , baS met fo geelteloole woorden te boen ; fig nogtfianig altÜD/ nopende des Heeren

English

preferring rather to proceed with sighing and the inward presentation of one's need, than with such spiritless words; and yet always, concerning the Lord's
Original

H. befteihnge in befcn / ï)ouDenbe m een effenbaar poftupr ban geiatenheyd, en

English

holy leading in this matter, maintaining a manifest posture of yieldedness and
Original

onderwerpmgc aan 's hemels wijsheyd , bien Öet fomtüDiS bJCl ÜCfjaagt De eebc- <ien te doen ophouden ; Of fOO/ Dat |jet geen fundeen fy, al0 Ier. 7: 16. Of foV bat Ijet fonde fijn fOUbe/ i.Sam. 12:23.

English

submission to heaven's wisdom, which it sometimes pleases to cause the exercises to cease; or such that it is no sin, as Jer. 7:16; or such that it would be sin not to pray, 1 Sam. 12:23.
Original

Step 2Clfmen be toaarïiepb fcggen foube/toeinig BefeffeniS geeft t ganfcRe orotf onfe^bolöji baar ban/en ober. jlSaarmijn H«eren, ïjSbatalfonoobfafjelöcfti

English

Steph. If one would speak the truth, very little impression does the whole body of our people have of this, and concerning this. But my dear lords, is it so necessarily required,
Original

al$j men weet datalles van God comt , en men Godede eere geeft van alle goed,

English

when one knows that all things come from God, and one gives God the glory for all good,
Original

t0Dat n(et genoegd fofpieecHtonsibolft/ enfioget cntoeetgp t befïegteWeben mettoojJtemaBen. y rb aaaijai / t enSel toeten ban be toaaröepb en nfet genoeg Broeder . at

English

is that not sufficient for our people, and to go further and to deal with the forecited things? Urb. No indeed, the mere knowing of the truth is not enough, Brother — that
Original

fCDönt baar fomtÖbSi Gods eereal eenigfins in erkent tebJcrben; aljJnietde

English

seems sometimes for God's glory to be in some measure acknowledged; but if not the
Original

feive waarheyd (banöobengeleertfönbe) benmenfcfte tot alle oetfemnge/ We

English

same truth (which ought to be taught from above) does not lead the person to all exercise — those
Original

upt ïjaren aarb bloepet / aan en fct. <enïy infonberïièpb ijs fuix in defen warapug; toant/ommeGode ban alle goeb alleen de Êere te geben/ en toerb dit weten niet alleen berepfcfjt ; maar oocö alle fulcbc oeffcningen, ban opfien na-, tn

English

which flow from its very nature, unto and in it — and it is especially so in this very case; for in order to give God alone the glory for all good, not only is this knowledge required, but also all such exercises of looking to, and
Original

fugten toi-eilwagtenop-, ctl afhangen van cnaan den Hcere ; tDCiCfiC ödÖCfi fp

English

sighing toward, waiting upon, and depending on and in the Lord — which exercises
Original

fpruyten uyt CCne BpfOHÖetC hoog-achtinge van de eeuwige louvereynewerckfaamhey d , fo f^n fp OOCh ttUmn batt fo een hoogagtinge ftt ÖCn ttlcnfcDc / ÖtC Öami OlanffÖ Qt\3Cn/ om anöcrc tot gem. erkentenis cnhoo2;-agringe tcbCC;^

English

spring from a particular high esteem of the eternal sovereign working — so they are also fruits of such a high esteem in the person, who then becomes prompted to bring others to the said acknowledgment and high esteem, to
Original

iDccBcn : cnöc Daar en boDen iiei {jet oofi toi? en fehcr / öat öefc boojgem* oefFe-

English

bring about; and above that it is also true and certain that the aforementioned exer-
Original

ningen Dan wachten, afhangen etC OelljÖ 't (laat tegen Dat reuckeloos , en natuy rlijck byde hand nemen, Dpfonbec cragtigfijn tot dadelijck voortbrengen der goeder wercken, en vlieden derfonden s toant fietfieltfeec BeïlcnÖlGlljCft ÖC

English

cises of waiting, depending, etc., being set against that reckless and natural taking matters in hand, are especially powerful for bringing about good works in deed and for fleeing sin; for it places very evidently
Original

cragt des Almagtigen fn plaatfe Uan der menfchen onmagt ; öie Dan OOCfe Den nedrigenenOOtmoeDIflCn fijne genade bewijft, ]ac. 4:6. fU\X top Dan roemen in onle fwackheyd, opdat Chrifti cragt in ons wone, en als wy fwakfijn? dan fijn wy machtig. 2. Cor. 12:9, 10. toantble Al-magt werd in fwackheyd voU bragt : fiet De prouve van de kragt der Godtf. öan Den Geleerden Voetius,Cap.6.

English

the power of the Almighty in the place of human impotence — He who also shows His grace to the humble and lowly, Jac. 4:6. So then let us boast in our weakness, that the power of Christ may dwell in us, and when we are weak, then we are strong, 2 Cor. 12:9, 10; for the Almighty power is made perfect in weakness: see the proof of the power of godliness from the learned Voetius, Cap. 6.
Original

, , pauiuö tooegt fiet mlftroutoen op fiem felben/ en fiet bettroiitocn op CoD bp „malfianDecen2.Cor.2:4.,f. Die op 'js menfcöen tollleeenige (iaat maabt bec^* „ laat fig op ^gnpti rfet-(to6 Dic Doo? De öanD (ieebt/ en tec aarDe Iaat fincfien/

English

"Paul joins the distrust of oneself and the trust in God together, 2 Cor. 2:4, 5. He who sets any state upon the will of man abandons himself to Egypt — as one who leans on a staff that goes through the hand and lets one sink to the ground,"
Original

M Die op f)(lX\ leunen / DaeC en tegen die den Heere vei wagten fuUcn dc cragt ver-

English

"those who lean upon Him — those, on the other hand, who wait upon the Lord shall renew their strength,"
Original

van Z I O N. V. t'S am. ioj

English

of Zion. V. 1 Sam. 105
Original

nieuwen,opvaren met vleugelen, gelijck de arenden; lopen en niet moede werden etc. Kf.4o:;i. öaav tntcöCnDcclO«n gereder misHag , m fchriklijker val

English

renew, mount up with wings like eagles; run and not grow weary, etc. Is. 40:31. For in the other part there is a readier misstep, and a more frightful fall
Original

aeöaanentDccij/ Danaijsöeumenfcöe/ naöctoufe Han Petrus, ichieiijk voorneemt en hoofdig beloohbcCjd.Mat.ió::^^ 3?. imtverl. 09,70, ClC»tt)elCfecp CmpclDe H. Geelt onsS m ÖCU aanöang toahöe nj^en der verbecenng l)Ccfl tDll»

English

done and gone than when the person, in the manner of Peter, rashly resolves and stubbornly promises, Mat. 26:33, 35; and more besides. Whereas the Holy Spirit inclines us at the outset toward the exercises of improvement and wills
Original

len UOOJflCllentOt een naam-CUnötO l^^ken, tegen fulftC voomemmgen , cn tot bevorderinge Dan opccgte leif-veiloclienmg tnöefen. ^atmen nu Defe octttningcn

English

to present to a nominal Christian the marks against such resolutions, and for the advancement of true self-denial in this matter. That these exercises
Original

öen tlcoten menjcucn / om Dec0 tüö / ntet maUen en can / (of lijb OP feflt;

English

cannot be brought home to the common people for the time being — whether because of the time, or
Original

cn öat liei bluft ten hoogte verre van hen: Daten COmi niet aan der uicnlchen

English

and that it appears very far removed from them — that does not arise from human
Original

flegthevd; toaiu tiöoocb Dcn veritandigften met toö0 te maüen / altoett Dp

English

weakness; for it is possible to make it intelligible to the most discerning, provided one
Original

QelecrDclijcU tcfpjtljen/ öanal'toccntop nuoetjanDcIt ftcbben/ eneenAegtvcritandige, fouoijetop t eecltc l)oo?cn iDcl coHucn batteu/ bccftaan/ en Doen/

English

sets it forth learnedly, as we have now dealt with it; and a truly discerning person, upon hearing it for the first time, would well be able to grasp, understand, and do it,
Original

de lering van boven q nam : nOO OOCft COttlt liet ban De IJOOCljcpD cn verbor-

English

if he received the teaching from above. So also it comes from the loftiness and hid-
Original

gentheyd der fake , öjant toat t0 Q^cHa te Derllaan/ al0 Dat men wagtcn moet

English

denness of the matter; for what is more difficult to understand than that one must wait
Original

Op tgeenmennictenheett, aUfOlUU nodigis, en van den hemel c men rroet ?

English

upon that which one does not yet have, which is absolutely necessary, and which one must receive from heaven?
Original

maar DatcomtbanDat gconDeloo^gcbreck van Gods Geelt , Daacb^p t'ljantf Dan fpjehen. l|oc l fouD Da een fcljippecjj longe / Die maat een0 meeD gebaren Jeeft fo Ijp lenig üegtip O^eft / niet düüsS te maücn fijn / Dat als de wmd met ea waeyimen daar wagiet. moet i bjat tcDei ouiDatDp leeft/ enbetflaat *t on-

English

But that comes from the fundamental lack of knowledge of God's Spirit, whereof the speech is at hand. For how could a ship's boy who had only ever been born where he was nimble on foot, be made to understand that when the wind does not blow, one must wait for it? What is natural is that he lives and understands the dif-
Original

derlcheyd ban DeSl frllipiSi bOO^tgang door arbeyd, of door de wind: fo Jjapcrt ftet OnjS bOlfe aan gebjeh ban gceltclijck leven, verftand .ervarenis, D00?b3£lCliC fp

English

ference between a ship's progress through labor or through the wind. So it is that our people are deficient in spiritual life, understanding, experience, because
Original

UanDewinddcsGecitstDelgeOoojt/ maat De toetcfeing DejS-felfsi nietgcboelD

English

they have heard well of the wind of the Spirit, but have not felt and experienced
Original

cn écbben ; en Dtt^alben al0 fp ban voo. tgang maken Jjojen / fo comen hare pogingen ftaac boo? ; maat gcene geDagten ban opfien , ban wachten, ban afhangen, Dat 10 tpat b^eemD0/ eene itcyUc verre van hen : gelijcfe h3p on0 tonnen bcrbeelDen 't gaan fouDc nut een ionge Dtc nopö gebaren IjaD / ai0 op een fcü<P of fcDuptC/ Die geen boojtgangen maacftt q10 Doo? arbepD toi0 Die en fouDe/ al0 men ban fpocD- maften fp^aft / geen geDagten ctugen ai0 ban riemen en bo^ tncn ; eben fo i0 't met on0 bolfe gelegen ; Dat Ijet Gods Geeft Doen moet weren

English

the working of the same; and therefore when they hear of making progress, their own efforts appear before them, but no thoughts of looking up, of waiting, of depending — that is something strange, utterly far from them. Just as we can imagine how it would go with a youth who had only ever been born where no progress is made except by labor — he would, when one speaks of speedmaking, have no thoughts other than of oars and poles; even so it is with our people. That it is God's Spirit who must work
Original

cn ftaan fy toe om Dat 'i Gods Woord fegt / en DC gereformeerden leeren , maat Oeen geDagten ban ilaar op te wagten , of Gods Geeft in haar te laten wercken,

English

and work — this they allow because God's Word says it and the Reformed teach it, but they have no thoughts of waiting upon it, or of letting God's Spirit work in them,
Original

om Datfp fnljcmetcrbaren) fleg^Uare eygene natupjltjche pogingen gctooon fiintegeb^upftert/ fpenöebbcn op geen levl fchipopD gebaren.

English

because they are accustomed (as one gathers from experience) simply to their own natural efforts, having been born on no living ship.
Original

Ahik. Weerde Broeder, icft Danciie u booj Dc upttDicheiingc ban mijnegc* tiagten / Dte icft fomttjD0 Daar ontrent opneme/ maar Dtc b;p bat bertoerD mp

English

Ahik. Dear Brother, I thank you for the unfolding of my thoughts, which I sometimes entertain on this subject, but which up to now have confused me
Original

tlOO^-tomen. ^it is (getotffclÖCft) tor daar toe gaa^ Degereform. leere ; en

English

in their coming forward. This is (undoubtedly) thus far indeed the Reformed teaching; and
Original

fobeice/ Dunfttmi»/ 10 'i ban Daar / Dat Dit Den mrnfclie agtelooscn ve fumig fouD maften (ombtt bobcn tgeen gp gefcgt ti> bt DaarnogbpteDoen) Datmp imntfttgeen verhevener en hemeifcher faftc Daar fön can/ Dan Dat eene redeiijcke

English

so it seems to me it is from this that this would make the person careless and negligent — above and beyond what you have said is still to be done with it — because there can be no more elevated and heavenly matter than that a reasonable
Original

fiele geDUCig Daar Öenen gaat in erkemems van eene hoger we rckinge in fijn «verftand en wille , en nabOlgen0 in een gedaDig afhanpen van dengoddjijcken

English

soul continually goes forward in the acknowledgment of a higher working in his understanding and will, and subsequently in a continual depending upon the divine
Original

geiukfaiig-makenden in-vioed in fijne 5icle j na die bictig ^Dog onDertoo^pen) verlangende,- op die geDulDig wagtendei item in al fijn tDiDer- b^en en Doen

English

blessed-making influence in his soul — longing after it, still (though subjected to much resistance) patiently waiting upon it in all his experiencing and doing,
Original

lOaCfteC/ cnb' aandachtig daar na luytterende, toat De ^tm incn door fijne vrycgeoade (Daar top Gereformeerden Uptroeper0 «nbeCCOnDiger0ban fi^n) in

English

attentively listening for it — what the Lord does through His free grace (of which we Reformed are proclaimers and publishers) in

104 BBSCHOUWINGE

Original

104 BBSCHOUWINGE

English

104 CONTEMPLATION
Original

hemfpreken, of toel ftmi öoettfpielicn oftocrchcnfal/ai0 Hab. 2: i. B^ectiooj

English

to speak to him, or indeed to act or work according to it, as Hab. 2:1. Before
Original

lei hy fijn hiiys «llji op, tiao? Dcll bcfoeckcodeii God ; fjUC bOO? IjOUÖt DP ÖC fClji'P? felcn en fonöiOC begeerten biiytcn , Ddtdie den Hecre niet biaiocvcn en ÏOUC heen doen gaan Cant. f :2, 5,4, s". <S. ; DieC DOO? belXIdan l)p flQ ban telwcvcnin dydclheden, enlijn bOOt cnbCttlCnipb tC bCCUefcn ,• ÜUtÖOOJ uoat hyligfeU

English

he sets his house in order, so that the visiting God may find it; for he keeps the selfish and sinful desires outside, so that those which do not please the Lord may not pass through. Cant. 5:2, 5, 4, 5. Therefore he holds himself back from busying himself in vanities, and from pursuing his own advantage and pleasure; but through holiness
Original

ben by huys , op bat De i^eeec l)cin bcfoectienDe i'huys vmde , en nut becficopO

English

he remains at home, so that the Lord, when He visits, may find him at home, and usefully occupied
Original

cnD' ontjerecb lOt s Hceren werckmgen : Oflt 1)8 ÖCn eeuwij^cn babbatti lil üit Ie* ben aanoOtigen/ t» to» als wy alle onie dagen van Ue bol'e vl erken vieren , eu aen Heereduoi li ji, en geelt in ons wercken laten ; btt 10 ÖUlUftt mp / ble |)emcifCt)e

English

and prepared for the Lord's works: so that he may press toward the eternal Sabbath in this life — that is, when we celebrate all our days free from fleshly works, and let the Lord through His Spirit work in us; this is, it seems to me, the heavenly
Original

(ItlK banf en Cl)^i(len boo? Den <S)abbatö be0 voor-gebeeld, enbcv rogc naharemjie, bOjDoO? bCC Cl)?l|lenen ruft bagenChel tebewercken : toelcöc bogtocberom/ doordenHeere, enfynen H.Geeitaiieeninbesfmenfcöenfiele begonnen en ingclrjogt moet Irccben.

English

life of faith and of Christians, foreshadowed by the Sabbath, and in truth pursued after its manner — through which the Christian's rest-days are to be wrought; which must in turn, through the Lord and His Holy Spirit, be begun and carried within in the soul of man.
Original

i»ceph. ©it(bunc6tmp)bo«;tmpallctlebcnbigfttcftcn/ bat bit warren op denHeere, ben geeftelöcöen nicnfcDc ni.t werkeloos envcriumig, maar tn te» oenbeel fecr hemeifch en werckUam maacbt; enbatbte tegen-toeepuige niet

English

Steph. This (it seems to me) is, for all living things, the most vivid — that this waiting upon the Lord makes the spiritual man not idle and sluggish, but in his part very heavenly and active; and that the objection to this is nothing
Original

anber0 al0 ban d'onverltandige, onervarene, en vleefchii)ckc COmt/ blC tOt" t bjerCh des Gcelh geen luft en liceft/ plante van onfen Hem. Vader niet geplantet,

English

other than what comes from the ignorant, inexperienced, and fleshly, who have no desire for the work of the Spirit — not planted by our Heavenly Father,
Original

toelche men ebentocKbunc^t mp nu ooch) ntet al0 boo? be b^aacbepD genefen m moet / al fouben fp baar boo; argec tnerben/ en te rug gaan.

English

whom one likewise (it seems to me now also) must not treat other than with the truth — even if they were to become worse by it and turn back.
Original

Urb. <©ati0be faacUregtgeeftelüchgcbaitei mijnHeeren. ISugelocöonjl bolcft in't gemeen openbaar toerb t'enemaal onverlochend te fön nopende eygea

English

Urb. That is the matter rightly and spiritually grasped, my Lords. Now as the common people openly appear to be altogether undenied with respect to their own
Original

cragten, upt tgeenenUflefegt 10/ t.tO. tiare fchielijcke en reuckeiofe voome* minge , aangrijpingen etC. fO blÜCht 't felUc OOCff aan d'andere (ijde, Uptbe uyr-

English

strength — as is evident from what has been said, namely their rash and reckless undertakings, strivings, etc. — so the same also appears on the other side, from the excuse
Original

viugt, die ly op iiare onmagt nemen al0 fp tot cene pli0t bccmaant/ Of obeï eent* Oe mifbaab of nalaticöepbbcftraft bjerben.

English

they take in their powerlessness when they are admonished to a duty, or when some fault or negligence is rebuked in them.
Original

Sreph. Höaar Broeder, bjaat fuilen fpanbcr0 fteen-ï fpen mogen ftg lm» mcr0 op ies Heci en Gods veriatinge niet eïcufere» , en bu» ijocwtje (bunht mp) crfiennen fp nog tiaar .mmagt, m berlocfjcnrng ban epgcn cragten.

English

Steph. But, Brother, where else can they go? — for they can never excuse themselves on the Lord and God's abandonment, and by this means (it seems to me) they still acknowledge their powerlessness, in the denial of their own strength.
Original

Urb. UlOeften ftg op geen van beyden ontlchiildigcn ; maar ftflonveronr-

English

Urb. They ought not to excuse themselves on either of the two; but should unconditionally
Original

fchuidigiijck erkennen : cnbeen 10 bit tn Daar (alfmcn t toel infict ) geen nederige erkentenis van onmagt j maar beflutenbc/ bat *t nict bjeemb en 10 bat fp bu0of foobocn of niet en boen/ uptljare onmaot/ gebenfpte hennen/ bat fp

English

acknowledge it: and the one is indeed (as one well perceives) no humble acknowledgment of powerlessness; but by concluding that it is not strange that they do such or such a thing, or do not do it, out of their powerlessness — for they must know that they
Original

geen cragten erkennen door welcke te werken (y , alsde haare : baar fp ('al0 fp

English

acknowledge no strength through which to work, as their own: whereas they (if they
Original

cemgftniJ geeftlücfe/ en verlochend toaren ) fig bicpelgcfe ober Ijaar onmagt fouden bedroeven, cnb' befc^uibigen/ enbeCfonberecnigeuptblugt te nemen)*

English

were at all spiritual and self-denied) would deeply grieve over their powerlessness, and accuse themselves, and take no particular excuse for it —
Original

door 't gelove gedurig uytfien na cene oneyndige almagticheyd , Op en bOO? luel* ften fp cloeckmoedii; als een jonge Leeuw, alle0fOUben voornemen, cragtig wercken , enGode faeerlijck volvoeren : Qlle0 bupten ftg in Hem die haar cragc geeft. Phil. 4: 15.

English

but would through faith continually look out toward an infinite almightiness, upon and through which they would boldly, like a young lion, undertake all things, work powerfully, and gloriously accomplish them for God — all things outside themselves in Him who gives them strength. Phil. 4:13.
Original

Ahik. Weerde Broeder ich mercfie/ bat Qp 't OOge fiefit Op'c wercken door 'c

English

Ahik. Worthy Brother, I notice that he has his eye on working through
Original

gelove, 'tgcen tbantf fo berre (0banbc oeifeninge onfe0 boljt/ battooubgp

English

faith — which now is so far from the practice of our people, that if you
Original

gaar bonrbjeberom toe b?engen/ gpöaacfouöfcöijneneenegeöeele nieuwe leert, en Gods-kennis te pjebtCÖen.

English

were to bring them back to it again, you would seem to be preaching a whole new doctrine and knowledge of God.
Original

üxh. ^ObCCW i0 On0 bOlfe öan 00C6 ban ware verlochening. 4ln tofltif «

English

Urb. So far then is our people also from true self-denial. And what now is
Original

nog^!

English

yet more!
Original

van Z I O N. V. i'Sam. 105 watöantf in Heeren Woord Qcmccncr/ alsiDcnitienfcüe tewijfen na, en te

English

of Zion. V. 1 Sam. 105 — what is more common in the Lord's Word than to point men toward, and to
Original

ÖOen aaneaanop, cnweickcn door des Heeren cragt? öceniCOt Ik (al henen gaanindeMogenthedendes Heeren, KEEREN. Plal.yirió. t»*anöCC/ worde t kraPtigindenHeere, end' in de Iterckce fijner Magt, tph.dtio. tnUJeövr/ Ik vermag alles in Chritto die my cragt geeft. Phil.4:i5. CntöC'et deuytncuiende

English

urge and stir up to work through the Lord's strength? Hear: I will go in the mighty acts of the Lord. Ps. 71:16. And further: be strong in the Lord, and in the power of His might. Eph. 6:10. And again: I can do all things through Christ who gives me strength. Phil. 4:13. And the surpassing
Original

grootheyd van (ijn cragt aan ons die geloven (is) na de vverckinge der lurck:elij ner raagt, die Hy i^ewrogt heeft inChtiltoals Hy Hcmuyidendoodenhcett opgeweckt Ctf. Hph. 1:19,20. tntoCÖCCOm/ de Geell deslevens in Chnlto inaacktons vry van de wet der IbnJen Rom. 8: 2 Um de H. Geelt woont in ui. l.Cor.2-i6. cn lefus leeft in my , en ik leve door 'tgelove van Gods Soon. Gal.

English

greatness of His power toward us who believe — according to the working of His mighty strength which He wrought in Christ when He raised Him from the dead, etc. Eph. 1:19, 20. And further: the Spirit of life in Christ makes us free from the law of sin. Rom. 8:2. For the Holy Spirit dwells in us. 1 Cor. 2:16. And Jesus lives in me, and I live through faith in the Son of God. Gal.
Original

2:20. cnfoooncpnDiö. €nöc nbötïjaniJ (oclü^Jö^'todfeat) oniei bolli tocct ncc^-

English

2:20. And so on endlessly. And yet now (so wretched is the state) our people know neither
Original

nenjaimmDecUflU/ i'nDCCnfiCmicn'^eencragcQl!3D«(lub)cdi)v, tn) t.y manier

English

name nor manner of such a strength as God (so to speak) gives, nor the manner
Original

van hebbel ijckheyd UI öcu mcnfcjjc tooout/öaac na mm Ijp jig/ cn Oaac op aaat !){> alleen aan.

English

in which such habitual strength dwells in man — by which he directs himself, and on which he alone relies.
Original

. Steph. ïDel' waar na fainpfioanöetüJ meten <

English

Steph. Well, by what standard are they then to measure themselves?
Original

Urb. Ne rgens na : ÜJUnt waar in is hy le a^ien ? OOCB fijn inCleiJCnD QOi^ «nbecmao IlICtSl fonöcr ecne byfondere tweede of opwetkende genade, ntaar i!p fal/ lig ( nUt meten maar toen vem ouwci. op eme almaatigc cragt des h.Geeüs fnentlOO;Det Euangcimm lJUptcn flO fcltJen / D00;toClClK\jP machngis mden

English

Urb. By nothing at all — for in what is he to be seen? Even his inward God-almightiness is not without a particular second or awakening grace; but he shall, safely (not by measuring but by trusting, resting on an almighty strength of the Holy Spirit breathed through the gospel out of Christ Himself), through which he is mighty in the
Original

Heere, endoor fijne üerckte : cUen aijBi öe Iftaèiiten, tnliareoojJoflen (Duonss een Doojbeelö onfec oecftclijcliec oojlogen toarcn)/ en bpfonöerlüch comenDC

English

Lord, and through His strength — just as the Israelites, in their wars (which for us were a figure of our spiritual wars), and particularly when coming
Original

aan tlanöCanaan/ totaenen erftenöen/ (oelijh ip mocflen) Dat fp by die volkeren niet anöetsi ban fprinckhanenentoaten/ Num.i^:??. enoe noötöantf gc*

English

to the land of Canaan, to take possession of it — as they had to acknowledge that among those peoples they were no other than grasshoppers, Num. 13:33. And yet they had to
Original

lOben moeflen / de Heere ibud haar in dat land brengen , De Heere was met haar

English

believe: the Lord would bring them into that land; the Lord was with them,
Original

«tf. Num.iirg.O. en Daar op moctten aanoaan/ om niet in hare, maar in 's Heeren Aimagtige cragt De Dolcücven te Detflaan / cn 't lanD in te nemen : Defpelohtf

English

etc. Num. 14:9. And on that basis they had to press forward, so as to defeat the peoples not in their own, but in the Lord's almighty strength, and to take the land; just as
Original

toÖfldes Heeren Geeft DOO? lahaziel DejJ Heeren volck, enDeDenConUIÖ lofaphat Daat Benen al${{)pfegt/werd niet onifet etc deftrijdenisnietuwe, maar Godes. Gy en ftilt in delen ftrijd niet te ftrijden hebben , ttellet u (elven, ftaat et» fiet 'theyl des Heeren met u O luda, enierufalem; vreletnietnog en ontfeitet u niet , gaat morgen iiyt, hen tegen ; want de Heere fal met u wefen : 2. Chron.

English

was spoken by the Spirit of the Lord through Jahaziel to the Lord's people, and to King Jehoshaphat there, as he says: fear not, etc.; the battle is not yours, but God's. You will not need to fight in this battle; position yourselves, stand and see the salvation of the Lord with you, O Judah, and Jerusalem; fear not, nor be dismayed; go out tomorrow against them, for the Lord will be with you. 2 Chron.
Original

2o: 14,1^.16,17. ^ietbefcenmogtenRaactoctmoaen niet afmeten tialiarein* tlebenöe of OcbDdDCöe craaten in tjaac (om fiflop üare onmaot / al0 upt ne fiepD/ Dan Die toot te ontflaan ; ; toantfo toacen fp in toaatljtpD maat fPJinft* Sanen bpöacc DpanDen/ en nog entoaj» die hare cieyne cragt Dief? öaDDen/

English

20:14, 15, 16, 17. By this example the Israelites were not allowed to measure themselves according to their inherent or acquired strength within themselves — by resting on their powerlessness as from necessity, in order to avoid the matter — for in truth they were no more than grasshoppers before their enemies, and yet even those who had their small strength,
Original

(fönDe maat eene bequaamheyd , en ftellenDe maat eene mogeUjkheyd des t weden oorfaaks ) in fig felDé/ niet magtig een fgepjopojtioneett effect of ) tocrn na ÏJie DefljuaamOepD Doo?t te bjcngcn fonDec meeD* toetcfien Dan U Aimaputheyd:

English

(having only a fitness, and positing only a possibility of the second cause) were not in themselves able to bring forth a proportionate effect or work corresponding to that fitness, without the co-working of the Almightiness:
Original

tnaac fp mocjteh / alle Die bc lthouwingen van alle eygen magt of onmagt, llflia* tenDC/ enDealfo alle eygen DecfaÖenDe/opfien na des Heeren Magt, figDaaCop vertrouwen, DaaC op aangaan, en DOOjfpoeDig fijn.

English

but they were required, setting aside all those considerations of all their own power or powerlessness, and thus forsaking all that is their own, to look to the Lord's power, to trust in it, to press forward on it, and to be prosperous.
Original

Steph. jgsaac W.Br. Daitoaren miracuien, en DeröalDcn en fpn Die Dingen onjJ niet/ aljsnaDolgelüch/Doojtc (lellen. , . . ^

English

Steph. Yes, W. Br. Those were miracles, and therefore those things are not ours to set forth as examples for us to follow.
Original

Urb. <Dpetifciiüntmön oogmercö niet te batten Broeder; cbentoel op figbattinge eentooojD. DöoetenDat allenooDfaöeiöcö miwculenfön/ aLö in

English

Urb. That does not seem to be my aim, Brother; yet one word in reply to the objection. Must all necessary things be miracles, as in
Original

a 2 gjote

English

a 2 great
Original

to6 BESCHOUWINGE

English

106 Contemplation
Original

O^OK maot boo? ccn ctepnc öcrflagen tot cd i al$r m\ totnö/ toat flofiof/ een panöt*' hc of Uoec-fcl)?itb / öoo? '^l^emelsi boo?ficincljepö bcffijicöt öen minöeten otieitoinning o«ft/ tiSöat aityo eygemiijck cmmirahci bobtn öcnloopDec

English

even when a small thing is brought down — for instance, a wind, a straw, or a written note — when the least victory is accomplished through heavenly providence? Is that always strictly speaking a miracle above the course of
Original

natUptCi maac'tfpfo/ füUOn$ niCtÖic daden gn uytflagen :oc voorbeelden bOO^ÖeddÖinfjet beleggen, en uyt-comll verwagten Danonfe QCtHcUjCtlt 002»

English

nature? But if it be so, we are not to take those deeds and outcomes as examples in the same fashion — to besiege and await the outcome — in the manner of our spiritual
Original

logciW ujant fehi-r/ <fien tDcetcnict tajaatom 'tfaltgma&cnöeocloötv öat im* mctsj een toaragtio gelobe i^/ enöetf l^ccceu beloften Uan meer als overwin-

English

wars? For truly, do we not know why the saving faith is, and that it is always a true faith — and the Lord's promises of being more than conquerors,
Original

iicrs te fijn, ban deti üaihan onder onle voeten te verpletteren , ja alles te verttio-

English

and of crushing Satan under our feet, yes, and of overcoming all things —
Original

gen, aang?üpt/ en tn öefelbc des Heerenih rekte fjecft/ minö*c alsf 't geloobe öcclBiracuUn fouöebecmogcn/ infungitlagte. JiKaar (muiKepüc) Huft fouDen bjpban onjspjopooflraftcn/ t ljan^iui t booMjcbbenoe te fpjeftcn ban be Aimagtige cra^c Dte m ifallgmafimOc gciobc iö/ en öcngocöm uptflaa baac ban te toagten/ maar alleen aan fiMmjf n/ öatonö boiciitn gemeen ganitii wen ooge daar op en heeft , enbupunliurc mljangcnCe ftagt/ genean^ öereenöent/ totbetoü-ö/ bat tfelbeöoojrjeb.ir.a geheel onbcriocljcnbtjjtenm* figtban eygenmagt, geljjcti bjp fjct teboojeninöeanbcce pointtenaanaetoe<» fen iKbben.

English

touched, stirred, and directed in the same toward the Lord — less than faith in its full power could accomplish, in its lowest degree. But (as we said) we ought to derive our chief argument from speaking of the Almighty power that is in saving faith, and to expect the good outcome from that alone — not from ourselves — so that our common eye rests upon this and is fixed upon it, dependent upon it, united with it, to the end that the same, through its proper working, is altogether investigated and kept outside the sight of self-reliance, just as we have indicated this in the other points above.
Original

Ahik. ©ft t« maat onisoogmerfi mijn Heer, anbergf (eröenne fcfi) toaö baat toe nog beel te feggen. iBaac nu befcöoutoc nbc 't geen top baac ontrent gefpjo»

English

Ahik. That is indeed only our aim, my Lord; otherwise (I acknowledge) there was still much more to say about it. But now, considering what we have spoken concerning this —
Original

feen{)cbben/ (la tcö berbaad (n bertoonbcring , enbcnche ijBi bat bat gereformeerde voick ? ben felben i0 immers ban lonjcopfngeboefembbe ieere ban ben

English

spoken — I stand in amazement and wonder, and I think: is that the Reformed people? They are indeed from of old nurtured with the doctrine of the
Original

grondelolen poel van 's menfchen verdorvcntheyd, eu bOOffjCPb / en berf)alben ban bC allenthal vige f<rjverain- vrye genade ban ben ^cmcl in bc eerrte Bekerin-

English

bottomless pool of man's corruption and wickedness, and therefore also of the altogether sovereign free grace of Heaven in the first conversion —
Original

ge: mitfgabersj be ïeere ban bc H. Voorfienicheyd, enbegcïiele afhmginge

English

and likewise the doctrine of the Holy Providence, and the complete dependence
Original

aller fchepfelen , van die Almagtige werckCaamheyd : OOtl fjebben fp Om 'tlee^

English

of all creatures upon that Almighty activity: they have also, for the sake of this doc-
Original

ren enfiaanbc öonbcn belTcIfiö fobdc fmaatheptï/ enlaftcrcnuptgtftaan: en fu't Ditfsfalbe (thonevrugt bie ben l^eetc OBobt baar ban gentet; bat be men* fCDebte materrele Waarheydweet, enbefig nopende de oettenmgcbergcnoegt batDp in Het boen ban pit goebö liet daar voor hom't dat talles van God is: i^at Ijp ban gene bcrberf piaCtOCh ban wagtenopden Heere, afhangen vanGodt, werckcndoor 'i gelove ongeproportioneerd fijne inhangende cragrenetC. naub)*

English

trine and standing by it, endured such contempt and slander raised against them: and this very thing is the noble fruit which the Lord God gains from it; namely, that the person who knows the material Truth and, with respect to the practice, is satisfied that in doing this good thing he sees that all of it is from God — that he expects no corruption from his own place, but waits upon the Lord, depending upon God, working through faith in a manner unproportioned to his own inherent powers, closely —
Original

löï pet en bjeet ; ja bat Op bit allesJ begint te ftoubcn/of boo? Geeft- dry verye, of een occafie van forgioosheyd en flappicticpo ber (ianb:n i in bier boegen/ bat be gemene Uebenbefen laflcr ber ontegtfinnigen (t.w, dat defe leere dcnmenfche lorgeioos maakt) genocgfaam in be oeffeninge toe-|taan/ toant fp befe leere niet anber0a!0 tothareexcnfe fonnöb$Jenb3etente geb^upcben/ enbe3!;erai> rtn felbe/ rna telt laatfi bernam ) beginnen te fpjcben ban befe %em foo dick»

English

he knows nothing else; yes, that he begins to hold all of this for a Spirit-free excuse, or an occasion for carelessness and slackness of hands — in such a way that the common experience confirms the slander of the disorderly (namely, that this doctrine makes man careless) sufficiently in practice, since they use this doctrine for nothing other than their own excuse for sin, and they themselves (as was noted most recently) begin to speak of this Truth so fre-
Original

wils niet te herhalen by elckepligt, UPtbjeefe bat be m^'nfCÖe baat bOOJ eetrig indr jck van forgloof heyd of nalaticheyd crijgcn mogten Of pet fulJC.

English

quently as not to repeat it at each duty, out of fear that people might thereby get any impression of carelessness or negligence, or something of the kind.
Original

Urb. SiS bat mogeiijtïH mijn Heer) töaar b?i)ben topfjfenboo;gcb?ef6

English

Urb. Is that possible, my Lord? Yet we have been driven forward
Original

ban Gods Geelt, bie On.Ö be waat heyd felve leerc/ Of Ücber te fmaken gee ve ? 9&

English

by God's Spirit, who teaches us the Truth itself, or rather gives us to taste it. I
Original

mecnc tn tegenbeel/ enbecragtbanbe getefo^mecrbe ïeereiö/ bat befe h,

English

mean on the contrary, and the strength of the Reformed doctrine is, that this holy
Original

Waarheyd de eenigefonteyne is van alle ware vverckfaamheyd CCn0Cï)?ifienj5f/ al!E! bie Godsfterckte fïelt fn plaatfe ban bejf menfchenonmagt, enbe Geeft des

English

Truth is the only fountain of all true activity among Christians — all of it placing God's strength in the place of man's inability, and the Spirit of
Original

levens in Cbtifto in plaatfe ban bc doode natuyre s cn bcr^albcn agtc 16/ Boem en

English

life in Christ in the place of the dead nature; and therefore it esteems — honors and
Original

tie toaac^cpt) meermalen fegt en fieifjaalt / fjoc men betct toercft maacBt m t fiucU Dccbefeeerinflc/ (Uoetoelmiffcbun mtnöci: belijberjJ fouDcniiin/ enbeele

English

the Truth says and repeats many times, how one works better in the article of conversion — (although perhaps fewer would confess this, and many
Original

teruggegaan aljCiebenop die leere OtfcUieDeöC. jüh.ó:6^,óó. ; toaiit tC&metfiC

English

have turned back, as it is said of those who departed on account of that doctrine, Joh. 6:63, 66; for I notice
Original

bat anDecftniS ben natuyrüjcken mcnrcheaangefet/ boo^'lt toeetmettoat boo}

English

that the natural man is stirred by — through I know not what kind of
Original

«ene bevatunee van CCnc Salicheyd, upt eygcn-liefde, OP be becmantnge tOt

English

a conception of a salvation, out of self-love, by the exhortation unto
Original

tm pliflt Oofelben in fijne natuyre (Irajc aauftct toetch oeeft/ en alfobergaat mettec tgö den Geeft en begecftclijche bDmümge/ en be natuyre comt in be piaatfe : en baar comt on.0 ten o^oten beeU ban baan/ bte berbaarlijrbe Meia-

English

a duty — the same stirs in his nature the power to work, and so in time he lets pass the Spirit and spiritual dominion, and nature comes in the place of it; and from there comes to us, to a great degree, that dreadful Meta-
Original

rnorphtilis, Of wclen-uiUeltng van de Gereiormeerde kercke ;bteupt Cragtbatl

English

morphosis, or transformation of the Reformed church; which arises from the power that
Original

be 1^. JIDiiarijipb nioctenDc door den Geeft alleen leven ctt Ujtrcbcn / enbe baac in ban b anberé onoerfcfjcpbcn lüerben/ t'lm\ë btbonbcn tocrb bpna m alle |)a=>

English

the Holy Majesty, being obliged to live and work through the Spirit alone, and thereby to be distinguished from others, is found almost in all their
Original

relebcnen aiiebcrfelbccljanbcUnoen/ gttfteioüs, endoor de natuyre, formaiiftijichen leturiijk le werckcn ; en bat al/ om bat men toel fomtijbiS opfiin op b;ebie toare Leere van 's Geefts werckinge geleert f)eeft/ maar bte gefcb^eumt geeft t elflienÉl op 't boojflcllen ban een pligt te tierfjalen (met aantDyfinge banbe geejielijcbe pjactuche befTclfss ) uptb^eefe banberUeben l)anbin (lap tc ma6en>

English

daily lives and all their dealings — working in a formal, literally fleshly manner, both according to the Spirit and through nature; and all this because one has sometimes learned to fix the eye on that true Doctrine of the Spirit's working, but the one who preaches is silent about the same when setting forth a duty to be urged (with pointing out the spiritual practice of the same), out of fear of making the hands of the people slack.
Original

Ahik.é$o batte ift tooh/mtjn l^ccrialfo toerben ber Hebcn Banben tod gefterkr, maar 't 10 m ül^, cn m ijare nature ,• bufli moeflen fp flap gemaal» toerden / fou* ben fp opb tlercli fun i be natuyre mocfl (lerben fai be Geeft lebcn ; top ons leven

English

Ahik. So that is it indeed, my Lord; thus the hands of the beloved are strengthened, but it is in them, and in their nature — whereas they must be made slack, if they are to be strong in the Lord; the nature must die so that the Spirit may live; we must forsake our own life,
Original

verlaten, fllüen top 't waragtige vinden Mach. i6:2f . en ÖOC men't toent Of fieCCt/

English

if we are to find the true, Matth. 16:25; and how one turns or looks,
Original

gelijf Jnuen ntet booj be leiteriijckekenniffe ban be genabige üegtbcerbtgmas feing / maar boo? be wanhope op fijn evgen geregticheyd , tot bc toöre rcgtBeetf btgmafting gcraahti alfoengeraafumcn tot 't toare gecfitiijcft lebcn niet booj

English

just as one arrives not through the literal knowledge of the gracious justification, but through despair of one's own righteousness, unto true justification — so one does not arrive at the true spiritual life through
Original

fene kennis cn belijdenis vnn de Genade-w,'ercking des H. Geefts , maer alleeil

English

a knowledge and confession of the grace-working of the Holy Spirit, but only
Original

boo? cene Icbenbige/geboclige,/ cn altnb buircnbe ü anhoop op de natuyre ; toeic» lu toaiiftoop lukke opgewekte (tot be beuQb comenbc fonbcr boo2(lel ban öaac onmagt) nog nopb geboelt en Hebben / en berDalben bujben fp m fjarcn natuyr. lij eken ftaac m grond : Qciijchfp re rug gaan en t toerft flcficn laten/ fo fpbcrne^ men/ men mocft upt een üegtnfel tocrcfeen t geen fp niet en ficbbcn / cn bat ftaac gcreebe aanbiebmge bcrtrojpcn toe rb/ al0 loi. 24: 19. toelcb tc rug gaan ober* bioebig genoeg onbcrontfc()ulbeli)cft gemaaht toerb/ metbcnmenftlieaan tc

English

through a living, felt, and always enduring despair of nature — which despair those who are stirred up in such a way (coming to virtue without presenting their own inability) have never yet felt, and therefore they remain in their natural condition at the root; just as, when they turn back and let the work go, they perceive that one must work out of a principle which they do not have, and that the ready offer presented is cast away, as Josh. 24:19; which turning back is abundantly enough rendered excusable, by pointing the person to
Original

toilfcn/ dat het iijn pligr is, CU bat de Hecre met fonder ons maar door ons werkt

English

the fact that it is his duty, and that the Lord works not without us but through us,
Original

5c. i ebog fomen 't felbe foube toillcn berïjocDen / met die Waarheyd wat fpaar-

English

etc. Yet some would preserve the same, by using that Truth somewhat more spar-
Original

famer tegebruycken , om We UebCH tOt die wanhoop niet te bjcngen ; fOCan ÏB toel ficn / bat men peen waarachtig geeftelijck leven , maar CCU natiiyrlijck ey-

English

ingly, so as not to bring people to that despair; whereby one can clearly see that one fosters no true spiritual life in the person, but a natural self-
Original

gen-levcn tn ben mcnff ï)c bebojtJcrt / en bat baar upt defe dood onber onjS ont* ftaanfss.

English

life, and that from this there arises this death among us.
Original

Urb. ;i^ft bat gpfeer toel/ mt)n //eer, en bacromfieböcnoolialtijbbebonbf* geberbebigerjJ banbefc ll. ï©aatf)cpb / ooft tegen be alierfc fterplle regenwer-

English

Urb. I see that very well, my Lord, and therefore we have always needed bold defenders of this holy Truth, also against the very strongest counter-
Original

pin{»en , ban bat defelve fchadeiijkwas in der ongeregelder bekeeringe, &c.(n

English

arguments, that the same was harmful in the disorderly conversion, etc.; and
Original

fiarc anttooo2ben öet baar noptigefogtt.to.batmenbefelcercDaattoatfpaarc

English

their answers have sought what was necessary in it — namely, that one would present this doctrine somewhat more spar-
Original

famer boo?(lellcn foube / ( geliifi fp becl ligt in 't (luth ber et uwiger predeftinalie , en biergelijchen toel boen foube / m fönbc baflefpijfc boo? bie inbc genabe opgetoafTcDen fijui ) maar f? öeböen gem. ongeregeiden geanttooojb bat fufr

English

ingly (just as they would do well to keep much light in the article of eternal predestination, and the like, as solid nourishment for those who are grown up in grace) — but they have given the disorderly in general the answer that such
Original

1^ 3 tMat

English

— That
Original

„ öaat pliotbJiijJ/ m bat bc ï^eercmct fonbtr onö/ maoc ober/ in met/ enïroo2 .,on$ütlL»iitmöetotrcht/iic. ,iêutin,onberncpb / bat öofielöUe boccö / baii

English

" is not fitting there, in that the Lord works not without us, but over, in, with, and through us to do the work, etc. But in addition, that the same does, from
Original

tUtn|ar€>el.CttticD. Gisb. VocuusOCnacmt dcProuve van de cratrt (!f r Godt-

English

Wilhelmus Gisb. Voetius, who names the Proof of the power of Godli-
Original

lahchcyd iu toelUen Ijpalle bie bcifctjil-ponicteu tuffclKnoniöen bc öemonftr. f en tDttfe bjcngt feec f raaiiö en üonbio : en Doe W ö» ümb becDanbeit €ap. v cp Dc 2.t£ocnto. p. 88. in 4.0. en gnfultüebtnben/ bat öpöe ongeregelde met 'i Joben-flaanöcbaaciatenbc/ een oanfcij onbec gevoelen, en prtöijck der ware ^"n"^'^'^'"'''*^"^^-^^ - 'JP ^oftop €lj?ini aancloppenöe ftemme

English

ness, in which he brings all those different points between us in the demonstrative and practical manner very beautifully and thoroughly: and how he treats Cap. V on the 2. Corinth. p. 88. in 4to; and you will find that he, leaving the disorderly with the accusing voice, puts forward a feeling and practice of the true — calling on Christ with an approaching voice,
Original

„meifiiilefun/ en met te min metg^abiöop s^j^cereneeeaensenabctoan--

English

"most sweetly, and no less graciously calling upon the Lord and looking to the grace of —
Original

itöe"/^^' ^' ' ^^^^'^"'^^"^ toaacOcpÖ jjeeftelijck, of door den Geelt

English

the" — the Truth spiritually, or through the Spirit
Original

.hi;ih'','?\,^Vi"."T^" . batbiffoucjj Deeft mpbjp «at ococbcn (n bfe faöe; b m al bed baar tegen in te tocrpen odjab / bog 't iö hip alle fcpna in bc ber^ Danödniö opoelojl.-aileen biijb ich in bcbencficn ; en moet ben mcnfc 0 op fijn ev.

English

This discourse has helped me greatly in this matter; though there was much to object against it, yet it is with him all resolved nearly in the dealings — only I remain in doubt; and one must set the person upon his own
Original

gen cragc dc pligtnit-r aanvanj^en , Om baac ÖOO? f}jn OI,vclmo^cn tCicrcn fiCl'j*

English

power to begin the duty, in order thereby to learn his own inability —
Original

TT u " wanhoop op cpgcn cragt te gcrahen i

English

to arrive at despair of one's own power.
Original

4^ . -LÏ' J'"'-""-'^'''^''' fCn^ getftelijckc pl:i;r aan tC bangCtt in eypencragten

English

To take up a spiritual duty in one's own powers
Original

Waltöö <©obe onaangenaam/ toant l|em nittjS enbetjaagty öljsbat van fijn Cicdt aanbang/ boojtgang/ encpnbe öeeft. 2. €cn natuyrlijck menfche cn

English

is always displeasing to God, for nothing is pleasing to Him but that which has its beginning, progress, and end from His Spirit. 2. A natural person and
Original

lai DOOJ fUn aanvang op eygen cragtt fpn onmacht in t geeftelijckc leven niCtCOn*

English

he has from the beginning, by his own strength, come to know his incapacity in the spiritual life —
Original

jjenmcifben/ maar fal ficgjtf boo^rgaan / en menen bat Rp 'tgeeftdijckboct; ibantfjpenUjeetbangeen anderBegin upttoelchen tctocccfetnfp/ foDembat itj tccrite met al claaren gcbocligrö voorgeitek , en ingecomcn: Dpcntoeet

English

he will not know it, but will simply go on and suppose that he is doing well spiritually; for he knows of no other beginning from which such works proceed — seeing that I first set it before him most clearly and feelingly, and he entered into it. He does not know
Original

ntCtdat;erfo een Geeft is; fiet Ijp maafit cen toerc& / bat infijngeüag'tbeftaat/

English

that there is such a Spirit; he only performs a work that in his own estimation subsists,
Original

cn fünticsi boo?t gaat ; baar upt tan öp ban niet oo^beicn bat jjem bc toercfiing can een geheel ander gcflagr eii foo2t ontb^ccht. 3. dreggen top fomtöb^/ öat# ijien upt t gebreckiijk wercken fyn onuiagt fjcnnen leert / fo berfïaan top bat wan een gebjecBlijcB geefteü jtk werck bat iipt ben <0ee(i fün aanbang fiecft; Wc

English

and proceeds forward; from which he cannot judge that a working of a wholly different kind and sort is lacking to him. 3. When we sometimes say that a man learns his incapacity from defective works, we understand that from a defective spiritual work which has its beginning from the Spirit —
Original

begint met den Geeft , biCCanmenobertUGCn bat hp eyndicht met het vleefch.

English

which begins with the Spirit, of which one can discern that it ends with the flesh.
Original

Gal. 3: 3. biccanöat oocögetoaar toerben/ maar ben natuyriiickcn menfche niet.

English

Gal. 3:3. This can also be perceived, but not by the natural man.
Original

Steph. ^ocnfouöcmcnbanecn natuyrlijck menfche nictmoetctt aanfettctt totfonpligt.

English

Steph. Then ought one not to set before a natural man his duty?
Original

Ahik. ga men bog: toanttoat hycan of niet. 'tblöft altöö fijn piigt bat ibercutcboen.

English

Ahik. Yes, indeed; for whether he can or not, it remains always his duty to do it.
Original

Urb. «©nberfcBepbentlÖCB/ Broeder Stephane : bcrflaatgp tot fijn pligt natuyrlijck te doen, fO anttoOOjb iCft neen,; toant dat en heeh de Heere van onie

English

Urb. With distinction, Brother Stephanus: if you mean that he is to do his duty naturally, then I answer no; for that the Lord has not required of our
Original

handen niet geeyfcht. jef. i; 12. 3!a bat mlfftaagt cn bcrtoojnt i^em/alji fn 't

English

hands. Jes. 1:12. Indeed, that displeases and provokes Him, as when in the
Original

OOOjOCelb vreemd vier voor fijn Aangtfichte, Levit. lo:i,2. ttiaar tn tegcnbccl

English

foregoing example strange fire was brought before His face. Levit. 10:1,2. But on the contrary,
Original

men moet ben menfcftc toel bcgeJf)fB daar tegen waarfchuwen , en met thoop (ïcllen ban ben pligt met tcntn fcogen^atbic geefteiijcktc betragten tjS/ enbe

English

one must indeed earnestly warn the man against that, and set before him the duty together with the demand that it be practiced spiritually, and that
Original

Öatïjp infich fel ven baar toe t encmaalonmagtigiSI/ op bat bc verlochening van fig en alle eyoen cragten fÖnceerflC Idle fp/Math.i6:24. Cn CCrfl ban ÏJCm gCOCf* fenttoerbe; fomoCtÖp fterven, falflp leven: ooft op bat Öp infijnnatuyrlijcke

English

he is utterly incapable of it in himself, so that the denial of self and all natural powers may be his first lesson, Math. 16:24, and that he first be given this as a gift from Him; for so he must die, if he is to live: also so that he in his natural
Original

(ragtcn ntct op Wq / m aan toerei en \la toant men bebinbt / bat ben men«

English

powers may not rely on himself or go to work; for one finds that the man
Original

van Z ION. V. S a m. 109 fCÖC fia CCUf n natuyr'üjcketi trant, UI 't €f)j(|lcn-lcbcn CrÖl(JtCnbC/ flQ (ÖOO*

English

falls into a natural habit, in experiencing the Christian life, and thus
Original

<3oO0 cccijtüterDiaoo^öcel ) öanr in bcotiu le Ucljatjcn / conucnöc fij-ïc Qibic'

English

readily (as a just prior judgment) comes to live therein, converting his
Original

beu iniClJlChtU ÖOOiöc Icerc ÜaUÖC onvolmaaktheyd der heylij^cn, of ÜU'tOUOb^

English

understanding through the teaching of the imperfection of the saints, or from the
Original

biöencöinoeu i cnDacc ciecfi lipöan aan/ cn Ijiüft baar in / cni$ ben oubc* kteriijckcr, Daacencu ö^ounaifl^oUcn fottöaac / aljUDe Ph iri/.eeu cnSchatr

English

Scriptures he comes to lean on it and remains therein, and is the more boldly confirmed in his folly, just as the Pharisees and the scribes
Original

geleerden tmtüt»CnÖC]Ö iictien C-iintti fict M.iih.21 r^l,:^!. Luc.7:2;^,;o cnfo*

English

who opposed Jesus Christ — see Matth. 21:31,32. Luc. 7:29,30 — and so
Original

Oaniac iiatuyriijcke , ïjie ficl) ceiicn iraïu öcö gccftclncheu lcbcn0 Qcbonbcn |)eubcn/ lüu(nulcpDcc!)DeCiiniici)cn öoo^Dni lianö ; ombat mcnmitTcDicn

English

also natural people, who had formed a habit of the spiritual life, are now beforehand ruined by this means; because one has through it missed
Original

|)act alm t UC^Ul nare gtheic onm.cht. CU bat Uk't g.iDlchvan den heiiiei con.ea

English

their true and entire incapacity, and that the gift from heaven must come,
Original

moet, nt<tenl)ceft tioo^gcftclt/ of npt ö;efc bat fp te ru|;ge j^aan fouden (tegen

English

and has not set this before them, or from fear that they would turn back — against
Original

toelfte incnlcbehjke wijsheyd be H. Saii^makcr on0 in fÜn CJCCmpcl fO ClaaC

English

which human wisdom the holy Savior so clearly warns us in His example
Original

toaarfcfjutot ioh.6:6^,66,67.) <9f m bcbcnchen bat ^üc waarhcyd maar toaar^ I;cpb mot'ii fun aan ben bchcerbcn c'rijnertyd te leren/ en ban ftcm te üciüben/

English

Joh. 6:64,66,67. Or considering that this truth must be truth only for the converted to learn at its proper time, and then to leave it to him,
Original

aljerofbiegeenp^actijrüentjab md'cerih bekeennge. cn al0 of niet be vry willige doud van alle eygen moeft bOOjgaan bOOj't leven des getits in ben menfclje. jjaaetberdaatgpiotfijnei.pligt^eiltiMijcktedoen, bogia: ai$imÜn HecrA-

English

as if those who had no practice earlier in conversion need not be told it, and as if the voluntary death of all self-will need not go before the life of the Spirit in the man. Now, if you mean that he should do his duty spiritually, then yes: as my Lord Ah-
Original

hikam toel geanttooojbt l)ccft / toant fün onmacht gn oiujïaat fjem ban fön pügt niet ; en baacotn moet ^cni oob bp fijn pltclit claer gdeert tocrben hoe bie te be«

English

hikam has well answered: for his incapacity does not release him from his duty; and therefore he must also be clearly taught, alongside his duty, how it is to be
Original

tCagten fp en uyi OfOOO^ weick begmle.» nam. d Almagutje crat^t die lefum uyt

English

practiced, and from what beginning — namely, from the Almighty power that raised Jesus from
Original

den dooden heeft opgeweckt, tph.i:i$>,2o. toant fijn pligt cn iè nict allcen bat te doen maac 't wel te doen : en bcrfjalben en moet f)cm niet alleen 't enc/mac« oot6 't anbere al fnbenaanbang ernfïtg te bennen gegeben toerden: opbat()p

English

the dead, Eph. 1:19,20. For his duty is not only to do it but to do it well; and therefore not only the one but also the other must from the beginning be earnestly made known to him — so that he
Original

of te ruggc ga, Of *c wel doe, bat ijS or koud ot heet fp ; en niCt lauw en blcrOe/ ttog Oeet nog fiOtlb/ eeneerlijckburgerhjck Ch.ilten, bie ben naam heeft dathjr leeft en dood is Opcnb. 5: i. doordeieiter ter ÜfPn en aan 't bJClCtl gcftOlpcn/

English

either turn back, or do it well — that is, be either cold or hot — and not be lukewarm and remain so, neither hot nor cold: a merely outwardly respectable Christian, who has the name of being alive but is dead, Openb. 3:1, pushed on by the letter and driven to the works,
Original

maaroochboojbefelbegcdoodet» 2.Cor.:^:6. en alfo in een bed arj^er doodeii fianb geb^agt ban j)p te bo;cn toa^ / of fpn fouben/ in geballe t)p te rug ging of

English

but also killed by the same letter, 2.Cor. 3:6, and thus brought into a far worse dead condition than he was before, or than they would be, in case he turned back or
Original

toebCCkoud wierd.Op.3:i?,ió fietbanbitarrel.SJeu.derDevotie3 B.c.8 &C.

English

became cold again. Op. 3:15,16. See on this article, Navolging der Devotie, Book 3, ch. 8, etc.
Original

^>teph. 5^at buncbt mp in fccr biöcöelüch in 't bebjercben ban ccn onbcfieec* ben / opbien gronbbat befcleerc niet alleen niet ichodeiijck en \0 tot bercgt* aerbigc beheringc/ maar alken profijteüjck enabfolutt nootfakeiijckombcrt mcnfcfte te b;5cngen ban be dood tot t rechte leven. Maat/ mijn Heeren, bp ge* Icgcntljcpb ban befe bcbcncbingc tocrb Tornt übjïgebjaagt/ nopenbe de bekeerde

English

Steph. That seems to me very useful in the instruction of an unconverted person — upon the ground that this teaching is not only not harmful for righteous conversion, but is indeed profitable and absolutely necessary to bring the man from death to the true life. But, my Lords, on the occasion of this consideration a question was also brought up, concerning the converted
Original

en OerbO^enen : i. ©fbie aUyd moeten wanten eene onjjemene roerinj^e des H,.

English

and the regenerate: 1. Whether they must always wait for an extraordinary stirring of the H.
Original

Geefts . al eer eenig bierh aan te bangen i 2. €>f bie 00b in al baar boen altijb/

English

Spirit before undertaking any work; 2. Whether they also in all their doing always,
Original

nOObfabcli)Cb de dadelijcke gedachten moeien hebben > van demede-werckende genade des Heeren Gods? 3. ^fmcUOObbe befen in de vermatiini^e en opwec-

English

necessarily must have the actual thoughts of the co-working grace of the Lord God? 3. Whether one, when exhorting and stirring up
Original

kin^e alt^b baac bp fal te gemuctc boeren/ batfp 'tboo; begenabe te bctrag« ten Dabben ^

English

these people, must always bring to their minds that they are to regard it as coming through grace?
Original

Urb. iB>el te paffe bjengt npbat nog bp eer top bier af-fcbepbcn. v Et^rfte ban aangaande 'b toete toel bat meufcben van een verdorven v< rftand fn b fen Ctoelcbe ban oobtoel vrome onvooriigtigenbolgen ) befc biaarbcpb bu0 focrbcti

English

Urb. You bring that up fittingly before we part here. First of all, regarding this, know well that men of a corrupt understanding in this matter (whom even pious but imprudent people follow) have burdened this truth thus,
Original

tebelaftcn/ om bie of tot eenigeongerijmtheyd tcbJcngcu Ofier)^e<.«--i e-

English

in order to bring it either to some absurdity or to make it appear like
Original

ten en guabcren bjomen te doen gelijken : maat geen noob baar bati bou2 4^ohji gjmabc: g^noegfame aniw« op Oefen toaji 't gem on^t Br, Auikam flu^ fep*

English

evil and bad fruit: but there is no need to be hindered by that by God's grace; a sufficient answer to this was what our Brother Ahikam just said
Original

tvs BnSCHOUWINGE

English

BESCHOUWINGE
Original

ÖCpag» 98. in f^lCUtbz; Een Chrillcnwtrckt fo, alsofhy'c alleen dcde, en wacht lo, alsof hy met met al endedc ^Üi0 UI CO?tC tDOOJÖcn / bC deugd in delen (QCljjCb altjjöttDfC ÖCUgöCll ciCOübiC btpfllen ) in haar tteylce. |)tcc

English

on page 98, in brief: A Christian works as if he did it alone, and waits as if he did not do it at all. Thus, in short, the virtue in this respect (always two virtues requiring each other) in its purity. Here
Original

can tun menfclj geiuti (n alk tDaart)cDen en DcugDcn te bctragteti; feer bcfuiaar» löcb flaan blöuen/ afoallenöc / of tot vetiuinemiic ban siinpUcijt/Of tot reucke-

English

a man can be safe in practicing all truths and virtues; it is very dangerous to stop short and fall, either into a loss of simplicity or into a
Original

lole jverckingebanölcn. 'hfi'Ogcöan/ bOOjaf. Dat den inetilche in lijnen ftand

English

careless working of them. What has gone before concerns: That the man in his condition
Original

fich niet en bedriege , töant baaoluï jien top Uoe tiele ftg öecöojen fcöattm/ bfc 'tnietenfön/ en iig meteen waan-selove lu plaats ban een waarachtig berge* tioegen/ niaac Debbe genoegfame p^cuben / en mtoenbige becfebertnge beï( i^.«0ccfl0/bat leius in hem woont, z.Cor. 15: Eph. 5:17. toant tckbjefe/ bat 2)efe tegentoerpingen / en de abufen ^iir boo;gctoenbet / on0 beel al ban naem*

English

not deceive himself — for from that we see how many think themselves saved who are not, and rest in a presumptuous faith in place of a true consolation — but that he have sufficient proofs and inward assurance of the H. Spirit that Jesus dwells in him, 2.Cor. 13:5, Eph. 3:17. For I fear that these objections and the abuses here presented have for us been greatly from mere name-
Original

cn bOaan-gelObtgen / bic of tot de ocfteiuiigcn j^cenlult, of van de werckingen des Geelts geen ervarenis cn fjeÖben/ (jCC-COmcn.

English

Christians and presumptuous believers, who have either no zeal for sanctification or no experience of the workings of the Spirit, arisen.
Original

^^p uwe vrageöan: ten tnftgte bec waiachti^^tr wedei-^cborcnen antttlOO;<s

English

To your questions then: for the instruction of the truly regenerate, the answer
Original

fccichal.öalleonfe Gods-geietrJen, tn gcnocgfaam: battipfyne bt-tracht nge niet onderlaten en itiag met boojbjenbingc ; Dat öen Gecit obec fjcm "iet dadig oftocrcftfaament0i toant bic tc dot n en wd te doen isii)npii^t; Decftb? Iie toercbingc bc0 <0ce(l!$ niet / [)p moetic DteOebbcn/ entnfig bcccnbc fai^p ctbennen bat gcbjeb fijne ichuid tcfpn/ en bat Ucm Dat ban fijn piigt niet enont* (laat. 2. ^0 i)eeft fig ban aan 't toetc6 te bcgcbcn (al0 tlctibcnbc t geeftelD*

English

...and sufficient: that his endeavor may not be neglected with forethought; that the Spirit over him is not active or operative — for to do it and to will to do it is his duty; if he has not the working of the Spirit, he ought to have it, and now finding himself so, he will acknowledge that this deficiency is his own fault, and that this does not release him from his duty. 2. He has therefore to set himself to the work (as suffering the spiritual...
Original

facieben) Opbe0 Heeren Gods bevel, cn Op lijn Genade of'tgclovc op fijn belofte in verwachtinge en vergenocgingcOP cn in ÖiC mate ban mede-werckinge al0

English

...condition) upon the command of the Lord God, and upon His grace, or faith upon His promise, in expectation and contentment upon and in that measure of co-working as...
Original

fün H.wijsheyd fat gclicbcn mcbetc bcplen; gelyHoobin g^ote vernedcringe obec fpnc gceftclorc ongeftalte. ^

English

...His holy wisdom shall be pleased to impart; likewise also in great humiliation over his spiritually deformed condition.
Original

Steph. Höaac Dat en ijü ban niet ; Godtin ons laten wercken , mcct öctoogcn te toctbcn alsS fig te betoegen etc, alö top bobcn fepben.

English

Steph. But that is not the point; to allow God to work in us is more to be aimed at than to move oneself, etc., as we said above.
Original

Urb. ^at ijj Ijct boet) / gelouD bertlaan fijuDe j geliJcB men ïKfi Catechifmi tooojöen neuten moet : toant al0 fo een toavc aclobigc tot fijn pligt fich opwekt,

English

Urb. That is also the case, understanding faith as one must take the Catechism's words: for when such a true believer stirs himself up to his duty,
Original

toetb I)P van den H. Geelt opgewekt , biC UI Ijcm iji. 3^ec0 .> t kt hem en toCCÖt

English

he is stirred up by the Holy Spirit, who is in him. No, take note of him and it becomes...
Original

niet / bupten ftcm/en fonbcc bcm/maar in en Doo? l^em : fo en fijn 00b bc werckingen bic f)p boet (ten aanficn beö ttocDen oojfaahsf) niet 's Gccits , maat fijne

English

...not outside him, and without him, but in and through him: so neither are the workings that he performs (with respect to the second cause) the Spirit's, but his own...
Original

wercken, IjoetoClallCde Eereden GteJt tOCgcff {)?Cben mOCt toeCbcn/ i-Cor-i^-:

English

...works, although everything must be ascribed to the Spirit, 1 Cor. 15:
Original

10. 2. ©oeienbc nu om aan 'ttoeccb tc comen gjootc ongeitalte cn geeiteloos-

English

10. 2. Now, coming to the work with great deformity and spiritual lifeless-
Original

heyd 1 gebjUPftt tipbCiC/ vernederingc, bclch.imir.ge. fuchnnge.verlanginge.verwachtingc CtC. onöcttoelche ïjp aan ttocrfh (laat/ toclche alle toectbingen fpn

English

...ness, he employs therewith humiliation, self-abasement, sighing, longing, expectation, etc., under which he stands at the work — all of which are workings...
Original

dien hy Godt door fijn geelt in hem wercken laat , Ctt bOOJ toClcbcn tjP mcer bC*

English

...that he allows God to work in him through His Spirit, and through which he is more...
Original

tuogen toerb aljs ficü betoecgt. t, l^iet r omt ooö bp, bat ben Chriften in fjct boen lïan fijne oeffeningcn cn gocöc tocrcbcn/ batiss overal, niet fo heen lopen mo'.t

English

...moved than he moves himself. 3. Here there also comes in this: that the Christian, in the performing of his devotional exercises and good works — that is, everywhere — must not run headlong...
Original

na de üeur, CtC. maat fcer agtC tc geben t); Cft / op beiJ Heeren Gods H. bewegingen in fijne Ziele, toClCbC fÖn aljS aat>biafingen cn de winden bp toClCbCCCn

English

...toward the door, etc., but must take very great heed to the Lord God's holy movements in his soul, which are as driving impulses and the winds by which...
Original

4rf)?t(len fpoebtcmabcntjceft ; eni)cmbibtotl}5banwaf,hoc,wanneer,&c. on*

English

...Christ hastens toward the harbor; and drives him as to what, how, when, &c., in-
Original

i)Cttigt:bit t.Ö te gaan waar henen de Geelt is om te gaan Ezech. 1:20,21. (cbcn?

English

...structing: this is to go wherever the Spirit is going, Ezech. 1:20,21. (even...
Original

j Wge oeffeuinge Oet gpljict ban in ^abib Pf.27:8. Mijn hene fegttot u, fgy

English

...so the exercise of the like of this in David, Ps. 27:8. My heart says to You, You...
Original

fe^t], (cK'ckt mijn aangcfich'e : lek foeck uwaangefichieoHeere. ^efc bOO|a figtiClJepb boet een CÖJiflcn fcet geeftelijk uyt te fien, cn te wachten op den He-

English

...say), seek My face: I seek Your face, O Lord. This forethought causes a Christian to look very spiritually ahead, and to wait upon the Lord —
Original

van Z I O N. V. t'SAM.

English

of Zion. V. together.
Original

re, fiOUÖénbJ fijne ZiClgOeöWCifl dichte by Hem ^fal.yy.l^. Ottt tefien, wat Hy inhem Iprekenlal Hab. 2: i. |l^aac6ttl6 eeuwige Heerfcher bOOOD lU bC ftdC j

English

...re, keeping his soul's goodness close to Him, Ps. 73:28, in order to see what He shall speak in him, Hab. 2:1. But as eternal Ruler through and in the stillness...
Original

Énöc gclücft Det öcn CO?i(tcn bequaamt , fo öoct Det t^m ooch t j)n toe ccö mee

English

And as this befits the Christian, so it also causes his coming more...
Original

genoegen, OOt) ÜCteC Of Of'C(tclÜChCC Cll Gode-weerdiger tC bcrttgten.

English

...contentment, also to accomplish things better, or more spiritually, and in a manner more worthy of God.
Original

I^OpcnOe nu *t ttOCi^Oc dat OP Draagt ttO* Ot een Chnltenalujd die dadelijke gedagcen hebben moet van 's Gecltsbyitand? 3^eDjaoci0ttoC-finno. 1. Ofhy die hebben moet , (ulx'cwerck niet goed foud fi)n (onder die ? <Daarop^nt'

English

Hoping now to address the second question that is raised: whether a Christian always must have actual thoughts of the Spirit's assistance? The question is twofold. 1. Whether he must have them, such that his work would not be good without them. On that point...
Original

tooojOtcft. 'tï©oo?ö dadelijke geda-ten 10 öubücl-finnio: bcrftaatmcr. ijcöu» rtgc rormele i fo fcg icU Neen ; toaiu tren mcnfcl) / maac em öUig tc gclpc con* nenDc benchcn / fouö fo nopD om fpn \xnub Dcncücn conncn / Dat ongerijml) iü;

English

...it is answered first. The word 'actual thoughts' is ambiguous: if one understands it as present and formal, then I say No; for a person who could only think of a holy matter to help him, would never be able to think of his duty, which is absurd;
Original

maat bCCfiaatmcUDaat: ÖOO? geda^nen by allegelegemheyd , een gedurige neyginge daar toe, itcmbOOJ gcflaöigcoelfcmngc fO CCtlC vercregene heblijckheyd,

English

but if one understands by it: through thoughts on every occasion, a continual inclination thereunto, likewise through steadfast practice so a habitual disposition thus acquired,
Original

ö<caI0ccnc geduyngedaad gelBo;öen 10 / gcUjcü bpe)ccmpel een fcliippcc fep* lenöe / en niet roepende gedurig dentlit dat 1]p feplt / en niet en roept etc. dan feg ic6 ]a : in den felden fni / aljS den ^. ©ceil fegt datmen Hg altijd verblijden, gnde fonder ophouden bidden moet i. Theif. ^: ló, 17. cnde mtjn uKUing ijS teti

English

...which has become as a continual action — as for example a sailor sailing, and not crying out continually the mast that he is sailing, and does not cry out, etc. — then I say Yes: in the same sense as the Holy Spirit says that one must always rejoice, and pray without ceasing, 1 Thess. 5:16,17. And my meaning is ful-
Original

Dollen / dat geen goed bjcrc ö fpn en tan / of fodanige ged^gtcn van 's Geeits byftand moeten Ijct de Hei geöen. iiöaar 0$ de mening dan de djage/ 2. Of hy die

English

...ly this: that no good work can be such, unless such thoughts of the Spirit's assistance must give it their direction. But as the meaning then of the question is, 2. Whether he...
Original

hebbenmag', eHoriulxhem in deoeflrening niet ichadelijck en foude Hjn ? gC*

English

...may have them, and whether they would not be harmful to him in the practice of devotion — re-
Original

iDCöicöfommigerftoarlcöepdmercfie/ daar op feg icb/ onbepaald ja. €ndat fuljcfoderrebaneemgerchadeiijckheydijj/ dat er nietjef tertoereld bedagtfeati toerden 't geen den toaren €b?ifien in fijnen aard geefteiijcker , bequamer , m

English

...garding which some difficulty was noted, on that point I say: unreservedly yes. And that such is so far from any harmfulness, that nothing in the world could be conceived that makes the true Christian more spiritual in his nature, more capable, and...
Original

magtiger maallt j toant fUljC isS cragtig werden in den iJeere en in defterckt<j van fijn niagt. Eph. 6: lo.

English

...more powerful; for such is to be strengthened in the Lord and in the strength of His might. Eph. 6:10.
Original

Cnde Dier mede i0 oocb uicbe derde b^age genoegfaam boldaan : dat men Det

English

And herewith also the third question is sufficiently answered: that one must...
Original

ftipiS altijd gehouden (ouden Hjn daar by te ieggcn, enmeneick niet ; toautdat be^OO^t onder die/ die doorden Geeft leven, ( aitf de OpregtC belijders va de

English

...strictly always be held to lay it thereto, and not one single bit otherwise; for that belongs among those who live by the Spirit (as the upright professors of the...
Original

iere der Genade ) fo bebend/gebocld/geUjagted/en foo een gcpjejudiceerd poinct

English

...doctrine of grace) so experienced, felt, awaited, and so settled a point...
Original

tefjjn/ gelijCfi bp den fCftipper dathy wind moet hebben fal hy Ceylen )oh. y. g.

English

...to be, as with the sailor that he must have wind if he is to sail, Joh. 3:8.
Original

jBaer datmen fwarichcyd fondcmabcn/ dicbtoil^dit te feggen upt dien tjoof* de/ dat Ijetden Cb?iftcn hinderen mogte/ dati0 de ongerpmtöcpdfelbe/aljj bijjcbtupt ttooojfepde.

English

But that one should raise objections without cause, and often say this on the grounds that it might hinder the Christian — that is absurdity itself, as is evident from the foregoing.
Original

Step. ^it foude miffcDicn toel fo fün/ mijn Heer, toast de Ijeden daagfcfre tomldgelijcögpfe/ uboo?fleit/ dat fp fijn moed : maar ocö lacp I dctoefianö ijf tegentooojdig fodantg / dat de erdarentljepd on& leert / dat dc menfcben oo-

English

Steph. This might perhaps be so, my Lord, for the present-day worldly manner, as you set forth, that it is of good courage: but alas, the condition is presently such that experience teaches us that people are apparently thereby becoming worse and more negligent — for daily one hears...
Original

genfchijnlijck daar door, arger en verfumelijcker toerden/ toaUt dagdÓJC flOOJt

English

...apparently thereby becoming worse and more negligent, for daily one hears...
Original

0P dan den menftö dat tot baar berfcfioning bp-bjengen/dat hcc de Heere is die

English

...then the person bring that forward for their excuse: that it is the Lord who...
Original

dat in haar wercken moet etC.

English

...must work that in them, etc.
Original

Ahik. Mijn Heeren met berlOf dat i(ll m0 't to00?d batte/ toant ith ben der

English

Ahik. My Lords, with your leave that I take up the word, for I am full of...
Original

woorden vol, en moct boo? mp lugt crpgen. w. Broeder, toat belwftmcn wiffer bewijs bauonfedoodeen gecfteioofe ongeftaite, dan dat t dolcft doo? tti

English

...words, and must get some air for myself. Well, Brother, what more certain proof does one desire of our dead and spiritually lifeless condition, than that the people through this...
Original

band (gelp gp met toaarfiepd feat) die Heylige en alleen uerckfame Lcere,

English

...bond (as you say with truth) misuse that holy and solely operative Doctrine,
Original

totftaer ontfcftulden berfumcnifTe mifb^uirbcn/ endc dat daar opcnd'iFptin de optoecftersj foude beginnen tc ontflaan de bedenftfngc ban defc Irerc wac ƒ paar. famer te gebruycken? D'ervareniheyd, 'ti^ltoaar/ ifi^ be^$ ker-medlers.

English

...to excuse their own negligence and misuse it, and that on that account even among the promoters there should begin to arise the consideration of how to use this doctrine more carefully for them? Experience, it is true, is the church-ruler's.

II» BESCHOUWING^

Original

II» BESCHOUWING^

English

Second Contemplation.
Original

fanwatgefchiet , maatniet, van wat onfe pligt DaaC Onttettt fjj» ^tt iKÖCttr öaatapbanfpjCeCÖtfÜnof on-herborcn, of herboren; fO 'teerfte, fomotttticn

English

from what happens, but not from what our duty is there. Whether they are unregenerate or regenerate — if the first, then sometimes
Original

het Baar fcgoen / op öat fp g«n auaaö toÉCCb cn mabcn / al^flusSoefcottÉ^/ en

English

it seems good to them, so that they do no harm, like Esau-professions, and
Original

of Dat fp of koud blijven Of heet werden, toaiU 'i lauw tjS rampfali0(i. ^Ü" fP/

English

whether they remain cold or become hot, for the lukewarm is wretched. If they,
Original

Of Duncöen fp onjj herboren, of öuucbt ftatjaat felDe foo; fofünfp in De allee gevaatiijktte geitakc ftatet fieleDlc men bcDcncöen tan/ fouömenDte Dan öe

English

or we think them regenerate, or they themselves think so too — then they stand in the most dangerous condition one can conceive; for one would withhold from them
Original

eenige medicijne, en t eenige leven van hare Ziele OntftOUDen e.n DecfbjyöCH ^ fÜn 't kinderen der waarheyd, en fOlmcn Die de wraarheyd DcCÖClen-J leven fy

English

the only medicine and the only life of their soul, withholding and depriving them of it. If they are children of the truth, and one shares the truth with them, they live
Original

door den geelt cn falmen Djefcn Ijaai Doo? t Doo?(leUcn ban Den Gt eit en DeffelfjS nooDfaöeiijchDcpD te dooden f Broeder, inDuföanioc Dectocrringe cabentop/ alfmen't al tioo? goud opneemt/ 't geen Daar fcftunt te biincken: fouDmenniet fcilliichec/ DepUgèt/ en Doo? Dec lieDcn fielcn Jjcpifaniec / alfmen ful)C Detneemt/ tiie liebcn/ (De toaacftepD yen DoojflellenDe / en aantopfenDe DefTclfji oejfeningc)

English

through the Spirit; and one should kill them by presenting the Spirit and the necessity thereof. Brother, into such a deception we fall when one accepts it all as gold, that which appears to glitter there. Would one not be more promptly, diligently, and as a healer of people's souls, if one takes such a one — who, presenting the truth and pointing to the practice thereof —
Original

toaacrchUtocn/ Dat fp uyt de waarheyd niet cn fijn , nOfl Deffclf.Ö cra^it gevoelt

English

proves that they are not of the truth, nor have felt
Original

cn Dcbben / in acDalie fp ban fulcfie eyt ufcn / cn betfumeniffen niet af cn Haan/ <n etfiennen De fclbe fccïDepl-cn geeltdoos te fön i mp aangaanDc/ mp öuucht

English

and possessed its power — given that they use such excuses and do not desist from their failings, and acknowledge them to be worldly and spiritually dead? As for me, I think
Original

Dit een fcct gioot gebjech onDec on0 te fön / Dat top De lieDen af voor goede Chnftenen fiouDcn/ en ftocbJel fcDp fo notopjeteftenenteï contrarie fien/ fiaarDetf noö niet en toaarfcfiutocn,

English

this to be a very great defect among us: that we hold those people beforehand for good Christians, and though we see the contrary so clearly evidenced, do not yet warn them,
Original

Scep. jBaar beöoojDemcnniet mcernaDcUefDeteoojDclen/ focenoo?Decl iJttnchtmpoeeftfulcöeenliefDe-iooffiepD te fiennen: Daar om berlangciöom ©nfeis Broeders UrbanibcDencfeinge/ oojDeel/ cnDoeneen^tcïioojen/ alfil^m fultboo2Comt*

English

Steph. But ought we not to judge them more according to love? For such a judgment seems to me to show such a loveless character. Therefore I long to hear our Brother Urbanus's thought, judgment, and action in this, when such a case comes up.
Original

Urb. jaapfulï boojcomenbe/ tragticfeernflig upt alle Dat boo?-en na-gaat te bctncmen of bic menfcbc Dat tot ii)n excufe fegt of niet / 't geen fig al in De toooïDen cn toöfcn ban fpjeben openbaert : canicbljcn baat ban b?p-fp?e6cn/

English

Urb. Yes, when such a case arises, I try earnestly from all that comes before and after to discern whether that person says this as his own excuse or not — that which reveals itself already in the words and manner of speaking; and if he speaks freely of it,
Original

fO waarfchuw ik hem voor verluy tn Daat Upt/ cn Op ; cnDc nettic I)et bOOJ ccn regt

English

then I warn him of the negligence arising and proceeding from it; and I take note of it as a sign of a truly
Original

aardig beken banonmaflt/pjöfc cn bcbcdige DictnaatbcpD/ en bertoaqte ban

English

carnal nature; I praise and confirm that truth, and I expect from
Original

Bern vrugten die waarheyd weerdig. ^00 bCbtuD iCh Dat Dien menfCÜC ftCt rot

English

him fruits worthy of the truth. So I show that person that it tends toward
Original

fijn onfchuid bp-b?engt / of Dat öp Daar op arger en veriumig toecD / fo bencaffe 16 en bjaatfciiutoe ftcm ernflig baar ober en tegen (pmf^ nbc / nogtfian^ cn be* DeftiQcnDc Die toaarbcpD) / en in geballe foo een bic mening met en battet/ maat betblüft in gem. etcuf enbc berfupm / fo en tan ich gcenfinjj ban Die man

English

his own innocence if he brings it forward; or if he becomes worse and more negligent because of it, then I reprove and warn him earnestly thereof (while encouraging him and yet confirming the truth); and in case such a one does not embrace that intention but remains in the said excuse and negligence, then I can by no means judge that man
Original

OOjbeelcn/ batfipeenplanteis, die onfenH.Vadergeplantet heeft Math 15:1;.

English

to be a plant that our Holy Father has planted. Matt. 15:13.
Original

Wcmen aan bebjugten bennen moet Math. iz:??, h-ïT- ofiBmocflmönge* totffe gcbjelD aanDoen / en ih betclate fiem fuich mftn oojDeel tonb upt : toant

English

whom one must know by their fruits. Matt. 12:33, and further — or I would be doing violence to my own soul; and I make known to him such my judgment openly: for
Original

Boe tan den Geelt aan ftem den Geeft des levens fön / Die de Leere van den Geeft

English

how can the Spirit be to him a Spirit of life, who uses the doctrine of the Spirit
Original

neb2upcbt tot een oojfafte des doods, en Daar ban getoaat fcftutob niet af en

English

as a cause of death, and is not warned of it?
Original

Saat i eet fouDc DupflcrmjJ ligt/ en toitfiuatt fijn. ®it cn i^ Dan toel geen oordeel na de liefde , Broeder ( gclijCÖ Dat gcflelt tcgen 't oorded na nauwe

English

That would make darkness light and white black. This is then indeed no judgment according to love, Brother (as that is set against judgment according to strict
Original

^.aarheyd Of waarfchijneiiickheyd Daar Doo? tfömaar öwj oo?Deel ban ^ naafte / aiö ich nog t gemeen/ nog fiem/ nog mp Daar mcDe fctjapen en tan ; )

English

Truth or probability — through which my judgment of my neighbor is one whereby I can benefit neither the community, nor him, nor myself);
Original

maat ebentoel geen liefdeloos oordeel. J©ant Dit oo?Decl fPJUpt niet upt on-hefde maat upt enkele liefde tot Dct menfctjcn ^alicfi^pD ; öc flcboöene l^t Don (Utn, den menfcbe aan fig felvcn bekend le maken ) (0 etn fieplfaamfl

English

but yet no loveless judgment. For this judgment springs not from lovelessness but from singular love for the salvation of the person; the duty (to make the person known to himself) is the most wholesome
Original

van Z I OV, V. t'SAM. iij

English

of Zion, V. Together, iii.
Original

liefdc-werck , tntCW geneeflijckfte balfemder Ziele Pf.i4i!f ttianiJ fOfelöf» QCÖJUp&t/ om Dat 't mcniCÖCn ÖCljagen tOC-llcmcnöe / de ware liefde vercoudcc

English

work of love, and the most healing balm of the soul, Ps. 141:5; though of itself, because it pleases men increasingly, true love grows cold —
Original

Mach.24.: 12. Éii men Dit ongcbmyck rtocl) met 't DergulD ban ichijn-iiefde te De* ^tycben toeet / Uoaac upttop Dan een Q3i(Te algemeeneoeefielücJteDooDteDec^ toagten Rebben. Wifi DttonDetfcbepD Dec oo;DcUn te Decfumen (.0 eene Den fte^ ien (ecc f ctjaDelyften mtig^eep/ op een anDere plaatfe te Dect)anDelcn. (€oi Delluptoan Dan t gene top Doo?öebDen (mijnHecren ) fegffömcteen

English

Matt. 24:12. And one knows how to cover this misuse with the gilding of apparent love, from which we are then to expect a certain universal spiritual death. To defer the distinction of judgments is a most harmful error of the soul, to be treated in another place. To conclude then what we have gone through before (my gentlemen), I say in a word:
Original

fcOOOjD. Cjcmelte vcrlumeniÜe der bekeringe DolgtUpt 'tDOOJ^Cl OefetilCetC/

English

the said negligence of conversion follows from what has been shown before,
Original

ot Doo^figfelDen/ cn uyt haar nature, Of by toeval. Dan '0 menff Hen QuaaD* aacDicijepD. 3inDien *t eerite, fo fouDen D'onreotfnmigen gcliicft Debben/tn toa* ce tjct beiec Die tc f tongen. HÖ»iac i0 fiet t wede toaac m i» Defe Eeecc [jct ecnig miDDei Dec regt-aarDige bebectnge (at0boDen) Doe fp Dan bp alle mecc Doo^ge^' (ielt toecD; t)oe betec/ a(j$funDe Defpüfeen meDicyne Dec btnDeccn / fonOec onjiï te lioten aan Den aanftoot Dec gcnec die vallen ,en vaikn moeten i . Pet. 2: 8. Dic DocU Dan De bebectnoe maac een Dlcefcljliicb toecH Debatten / en maben fou« Den: en mp DunDt l)et feliec De fahe mifgcDat iH 1 Defe en anDece 1^. üecmgen fote toillentlcKen en Doemen/ Dat memanD fig Daacaan fioot/ enoDecDalt/

English

or from itself and its own nature, or by accident, from human wickedness. If the first, then the unrighteous would have had reason, and it would have been better to suppress it. But if the second is true — and in this doctrine it is the only means of righteous conversion (as commanded) — then the more it is set before all, the better; just as one can dispense this healing medicine to children without exposing ourselves to the stumbling of those who fall and must fall. 1 Pet. 2:8. Those then who make and would make conversion only a fleshly work: and I think it is certain the matter has gone wrong in this, that in these and other holy doctrines they are so willing to smooth and to please, that no one stumbles or falls over it,
Original

DaaC DogDel^.<i5eelt|egt Dat aan vekn jtluseen val, en 'c woord een reuk ten

English

though God's glory demands it. The Spirit says that to many Jesus is a stumbling-block, and the Word is a savor of
Original

dood ijsi Luc.2:3.|. 2. Cür.2: 16. Dat fouDe D'acgecnt0 ban €ö?i(li ccupce en %%* re becmetigen (ytu top moeten Den^eecetn allc•fun^.<^^ogmeccl^ laten De» tomen/ en niet ( om guanfup^^ alle tebeï)ouDen) eenflipbe banDei^.iDaac* HepD beranDeren i men moet fulcbe planten toaacfc^utoen fo beel men can / en

English

death. Luc. 2:34. 2 Cor. 2:16. That would be to dishonor the cross and glory of Christ. We must let the Lord come to all with all His benefits — and not (in order to keep all in favor) change a single syllable of the Holy Truth; one must warn such plants as much as one can, and
Original

Danlaten varen, aljf Math.if :i 5,14. Joh.6:<S7.

English

then let them go, as Matt. 15:13, 14. Joh. 6:67.
Original

Ahik. Mijn «eren fO beCCe i0 on0 bOlÖ ban Defe pjaCtijfie DeC H.verlochening

English

Ahik. My gentlemen, so far we have been told of this practice of holy self-denial
Original

van alle eygencragten, Dat fp De fahe felbe niet en becffaan/ Defelbe ongeiömö agten / of ^fgacen becDecbe mtfb;upcften. HQaac mp Dunbt Daac nu genoea ban/ 't \ü tüD Dat top obec al Dit becganDel^

English

of all self-sufficiency: that they neither understand the matter itself, nor regard it as wholesome, or go on to worse misuses of it. But I think there has now been enough of this; it is time that over all we have discussed
Original

De beflupten CgelÜli toaragtig / en ObeC-blrjCftelnfi ijS ) t.to. Dat De genaamde Gereformeerde Chnllenen , DiebelpenijetbanDeH.WaarheydDoen/ Doo?Deban&

English

we draw the conclusions (as they are truly and evidently correct), namely: that the so-called Reformed Christians, who make little use of the Holy Truth, through their bond
Original

('theylige faad uptgcnomen) niet min Dan ware Chriftenen, Dat ijS verfaakte eil

English

(the holy seed excepted) are no less than true Christians — that is, self-denying and
Original

bcclocbenDe menfcDen fyn / Die fig dood fouben fijn om Gode te leven, l^oetoel De H. Gereform. Waarhey d in al (jace fluchcn en leDen enbel Daac toe ijs leagenDe/ en meed in Die poincten / in toelcbe De felbe ban De onregtfinnigen beCfCf)illenDC i£(/ toaacom fy boven alle de anderen als ligten in defen uytfteken moeften. <2Eert6

English

self-renouncing people, who would be dead to themselves in order to live to God. Although the Holy Reformed Truth in all its branches and members is indeed appointed thereto, and especially in those points wherein it differs from the unrighteous — for which reason they ought to shine above all others as lights in this regard. What a
Original

Djoebige geflalte ban een bolü foo fieeclöcb begenaDigt/ en fo obecbloeDtg ban De

English

sorrowful condition of a people so richly gifted with grace, and so abundantly furnished with the
Original

Heyhge en cragtige Waarheyd onDeCtoefen !

English

Holy and powerful Truth!
Original

Urb. gtt niet toaac/ mijn Heer, men fouDe feggen hoe comtfiet Daartoe/

English

Urb. Is it not true, my lord, one would say: how does it come to this —
Original

cnDe Datcültelijke filverloin fchuym DccanDeCti

English

and that once pure silver has turned to dross.
Original

Step ;©at Denh ich ooh baft / en toa.0 t foo laet niet <c6 fiaD g?oten lufï / om daar 006 toat Dan te Doo;en Dog nu i0 De fon aan De 6im»

English

Steph. That I firmly believe too, and it was not so late either; I had great desire to hear something more about that. But now the sun is at the horizon.
Original

Urb. öto gefelfcOap iji mpfeec lief mijnHeeren, cnDeDietoebrengingevan de genade uythethoottnadewerckinj^evaneenygelijckdeel in fijne mate, mp

English

Urb. This company is very dear to me, my gentlemen, and the tracing of grace from its source to the working of each individual part in its measure is
Original

feer ftigtelijfe: comt get ul gelegen ; icft toil mp op Den 2e. Dag ban De toet omen* De toeecft/ jïmecgenjj met t opgaan ban De poo?teöiecbinDen laten/ omoojl Difcouc0 t'famen te [letbatten.

English

most edifying to me. If it suits you, I will meet you here at the gate on the 2nd day of the coming week, in the morning at the opening of the gate, in order to continue this discourse together.
Original

49 2 Ahik.

English

492 Ahik.

114 BESCHOUWINGE

Original

114 BESCHOUWINGE

English

114 CONTEMPLATION
Original

Ahik. <5tft ia mm W. Broeder.

English

Ahik. Yes, indeed, dear Brother.
Original

Steph. Ml? Defgelöcöc.

English

Steph. I as well. The same.
Original

Ahik. «^e i^ecre beinacc S Broeder.

English

Ahik. The Lord bless you, dear Brother.
Original

S E S'D E fS A M E NST R AAC K.

English

SIXTH DIALOGUE.
Original

Handelende van de Geefteloofheyd de-

English

Treating of the Spiritlessness of
Original

fer Eeuwe.

English

this Age.
Original

Ahikam. <^etie mecgen Broeder Utbane i \im mm, top u al b^ocg bp/cDm met Der ;$onncn opgang.

English

Ahikam. Good morning, Brother Urbanus; I see you have come quite early, together with the rising of the sun.
Original

Urb. ^pi. f^tmpfcecUidcom mijnHeeren, ctt aIjS ecti ttoecöe fon/OleuU tijoBouDt Doo^tie «6enatie. Comfetul. Oaactaatne^

English

Urb. Yes. Heartily welcome, my Lords, and as a second sun, which is preserved by grace. Come, let us sit down there,
Original

öcr/ de Sonne der Gcregticheyd fcnde ons fijn Ligt en Waarheyd. Ahik. Amen ! ^0 ICft't toCl fiCb / mijn Heeren , ÖflUnDC ^On ÖjaCfl Onfe

English

where the Sun of Righteousness may send us His Light and Truth. Ahik. Amen! So I had well hoped, my Lords, that we might together here begin our
Original

t'fanteti-fpjaatt taatfl af / alis top t'famen in begeerte ftljenen te comen/ ban 't oDedeg der oorfaken, Uanbiegtutofanie toanfcöapcnöepööejS gereformeerde Chriftendoms. ^cfi CO can mct locfienen/ ofmüngeöagtenfijn inonjsaftocfen al feec tiaat obec befig getoeeft/en mp Duncbt tcN Daac fo cupm m 5ee ban (ioffe b(nti€/ai!Oi in 't boo^gaantie.

English

conversation right away, since we seem to come together in a shared desire to discuss the decay of the causes, and the wretched condition of Reformed Christendom. I cannot deny that my thoughts in our absence have been very busily occupied with this, and it seems to me I find myself in so vast a sea of material here, even as in what went before.
Original

Urb. i^at'jStoaai;/ mijn Heer, b'obcrbloeb maaciitoniS arm / alj^topaatt fulcfte ftoffe Beginnen / toant men toeet niet toaar men 't aangrupen fal; belieft i)et 3/ Cite utoe gebagten baar ober toat Debt laten gaan/ oppert onj) ceni$ t geen iggeceebdltgt.

English

Urb. That is true, my Lord; the abundance makes us poor when we begin with such material, for one does not know where to take hold of it. If it please you, let your thoughts run somewhat over it, and set before us something that has been prepared.
Original

Ahik. entoümp beiïnfet omtetfien mijn Heren, maar ic&mcrcBc bat •tgcen mp baar toe boojfiomt/ toel eentgfinsi canbeg?epen toerben be nature Ijan oorfaak te t)ebben ban't gefegbe bog 't \$ ailejs mceb ban be felbe nature/

English

Ahik. I am reluctant to take the lead, my Lords, but I notice that what comes to my mind for this purpose may well in some measure be grasped as having the nature of a cause of what has been said, though it is all more of the same nature,
Original

cnonbcr bat|)boft/ ban d ongeltalte van 'c genaamde Gereformeerde volck, it

English

and under that heading, of the wretched condition of the so-called Reformed people,
Original

b;engen.

English

to bring forward.
Original

Steph. mnberiE» en toagt irfi niet : toant 't geen nu gcfegt fjl/ ont-Chriftent ge* noegfaam ben ganfciien Chrifttn, toclcbeiS nature in veriochening begaan en tebinbenfoubefön; bte naruirenubcdo?cnfönbe/ Ijl ben CO?iflen/ toat fcDön ftp upterlötfi maaht / nietanber^ alficen naamfonder laak: nuijiligt teber* Haan / bat Ijct niet anberji m ftoare fie6ten/lemten/en berBanfeeringen gctoeefi moeten fijn / bat i Chnften- volck tot foo een dood, en berberf oebjagtfjecft.

English

Steph. I do not wonder and do not hesitate: for what has now been said sufficiently de-Christianizes the whole Christian, whose nature ought to consist in and be found in self-denial; that nature being now corrupted, he is the Christian — however outwardly fair he makes himself — nothing other than a name without substance. Now it is easy to understand that it cannot have been anything other than heavy burdens, doctrines, and corruptions that have brought the Christian people to such a death and ruin.
Original

Urb. iiaaat/ mijn Heeren, ijier bojen Dcbbcn topal eentgfinjEi ecnpjeubc

English

Urb. Indeed, my Lords, above here we have already given a sample
Original

gegeben/ banbe ongeftake, of mif-flellinge/ biemencan bcgröpcn inden aanvang al begaaivof alt[)oo^/Den toe-(tel bao be <aei;efo?m.|^er&e te raben: x'^m

English

of the defect, or mis-arrangement, which one can understand to have been present from the very beginning, or from the outset — the admission-standard of the Reformed church needing to be corrected —
Original

con?

English

can
Original

van Z I O N. VI. t'S a m. üf

English

of Z I O N. VI. Dialogue.
Original

conncn top bae boo? ccfegt öouöcn/en alUcn on^ ooacn op den voortgang, of te* gentDOo;titocn toc(tanb flaan. Ahik. 5^ctoül 'töbktjaagt/ Dat icB tont cppere; mpDuncRt w. Broeder

English

we can hold that as already stated, and direct our eyes solely upon the progress, or the present state of affairs. Ahik. I am glad it is asked that I propose it; it seems to me, dear Brother
Original

tiat DCtgrondiglte verderl öat OnöCC 't gcCCfO^rtl. lïOlCh aijS ecU ooriaak va.-! de re-

English

that the most fundamental corruption that can be pointed to as a cause of the de-
Original

ftc aangciDcfen can toccöcn / 10 de mif^^rcep van de H. Waarheden , Daar Dan tcbfomtüö0 ccmöoetoaöf)cbt)co^2nm,il{fu in p^eöicatfc ; enrnptumfttifH Daac ban foo een nigaug onöet on0 Uoicïi fo Elirani^aliti auDcre nut tu fpeure/ a(0 mp bC wif hcyd, cnÖC 't gewigte dclielfs ix)eiffl)Dntte tocrcpfflKU»

English

cay that can be pointed to, is the misuse of the holy Truths, from which one is accustomed to hear some dead earnestness proclaimed, particularly in preaching; and the fruit thereof is so strange an outcome among our people, so alien and other than useful to observe, as to compel us to point out the wisdom and the weight of these things.
Original

Urb. ïlcotf)cbtgp't baat gebat / mijnHfer. toant bit gaat too groffonbcE *t0cnaambc geretorm. voick inftoanfi/ baticfi bic&bJijljes b«nciuv Ijocmm't fclbc nog Gereformeerd nocmcn can / ai0 fp in bpna alle Ijaie bebattuigcn fo ban ben tegien tcecö bet H. Waarheyd afgaan»

English

Urb. You have hit upon it rightly, my Lord; for this goes so grossly and openly among the so-called Reformed people, that I often wonder how one can still call them Reformed, when in almost all their conversations they depart so from the right path of holy Truth.
Original

Sreph. 'i^ö^b bat 00b fomtöb0met ecn(löo2en fcggen/ en'fibcfeen fontet gebattet: bogcan toelfien/ mijn Heeren, cunt gpl» bat gocb of toaat-mqften/

English

Steph. I have heard that said sometimes with a single word, and seen it without being struck by it: but can you, my Lords, establish that well or prove it true,
Original

bat die ongettalce b)t0 den fpring van alle 't verval en becbCCf fijn fal ; Üjant bOfl be Waarheyd alleen is die ons vry-makcn moec> Juh.8'-^2> en bic On0 be ware

English

that this misuse will be the source of all the decay and corruption? For it is the Truth alone that must make us free, Joh. 8:32, and that teaches us the true
Original

verfakinge leert Tii. 2: 1 1, 12. toant gcUjcft de H. Geelt bïc on0 beranbcrcn en

English

self-denial. Tit. 2:11, 12. For just as the Holy Spirit, who is to change us and
Original

heylij>en fal/ alleen Uptbe vcrcondiginj^edesGeloofs, Of bCC Waarhtyd gecres

English

sanctify us, is obtained only through the proclamation of faith, or of the Truth,
Original

gentocrb/ Gai.Jiz. foljceftooögcm. Waarheyd alleen biectagt ban betocgin* gen / bie op onfe tebelöche gemoeberen tonnen toercben tot ware verlocheninge «n ÖCpKgtnaftinge/ toaatom top OOb door hec woord der waarheyd geboren toetben Jac.i:i8. enbeonfefielenreynigenindegehoorfaamheyd der Waarheyd doordenGeeft. i.Pet.i:22. iBaat mijn Heren, betoül 'fe baat Upt Petri toOO?*

English

Gal. 3:2, so the holy Truth alone brings with it the impulses that can work upon our reasonable souls unto true self-denial and mortification; wherefore we are also born through the word of truth, Jac. 1:18, and our souls are purified in the obedience of the Truth through the Spirit. 1 Pet. 1:22. But, my Lords, since the words of Peter there
Original

ben van den H. Geeft getoage / balt tnp in/ bat ib bichtoilsi opbe pjebttfefloel/ bat oordeel bcjEi %eten vïBobjS / toaatboojlt^p ons land feer heet: verlaten met fijnes Geefts genadige bywooninge, fjcbbe Ijoo^en (IcUen al0 cene foubetaine fpring.ader ban alle Quaab onbct on$ / en ttip buncbt icb tonbe bat al eentgfin^ Icbenbig fien en metcften tn onjï lanb/en't gebolg betfiaan.

English

bear witness of the Holy Spirit, it restrains me, that I have often on the preaching-stool heard set forth the judgment of the Word of God, for which He has sorely forsaken our land with the gracious indwelling of His Spirit, as a sovereign source and spring of all evil among us; and it seems to me I could, in some measure, perceive this vividly and observe it in our land, and understand the consequence thereof.
Original

Ahik. <©fbbat iiïtoaat/ w. Broeder, maat fo fouöerain / batfnpebeton* ÖCftaltS'tfpooTfaak'tfpetFed, bit oojbeel aan te mercöen fp ; entoeöerom/ fo* bantg/ batl)et van alle de vrugt gefegtcan toetben/ gclötö be l^ecre ombe^

English

Ahik. That is true, dear Brother, but so sovereign that its very cause is the principal one to note for the wretchedness being traced; and conversely, so great that it can be said to be the source of all the fruit, just as the Lord on account of
Original

bOl&t fanbe gefegt toerb / fijne Hterlijckheyd of H.By woninge te doen verhuyfen, en uyc'clelve weg-wijckr, alSl Ezech.p:^. 10:18,19. 11:22,25. en Hof.9:

English

His people was said to cause His Glory, or His holy Indwelling, to depart and withdraw from them, as in Ezech. 9:3. 10:18,19. 11:22,25. and Hos. 9:
Original

10,11,12. ^ult top 'tfelbealisieene gemeen toebal/ ening;ebtentbanalle0bte« nen aantemctchcn.

English

10,11,12. Shall we then take the same as a common occurrence, and as something incidental among all things to observe?
Original

Urb. 0egt beeft ebentoel onfen Br.Stephanus, batb^ctgeoppctt; toant gc« 10c6 gem. oordeel onö altijb in befe betfjanbelingc in 'toog leggen moet / foö buncbt mp beljoo^en top aiijiet 't felbe eensS al0 eene gemene fpnng-ader te ton*

English

Urb. Brother Stephanus has nevertheless said rightly, that it was raised; for just as that common judgment must always be kept before our eyes in this discussion, so it seems to me we should first consider the same once as a common spring and source,
Original

fibeteten : latenbe foo lang be aanmetchinge ban de mifvatiinge der H. Waarheden nog toat betultcn / om be felbe ban al0 een tweede Hooft.qua.id, gelijft bet boben pag.47. boojgeftelb isi rfönbc oob allet betbetben fp?ing) tcbeftbous toen* itSaat toapen! banbe <3ee(leloofbepb onfeiS bolcb0 ! boetahentrp ec aan enaffi foffbönt bei^eete 'tgantfcheiand veriaten teöebben/ en met fijne H. Bywonincje verhuyft tcfjjn. <iSlet men ^loouw flepnen ; 25urgeriijcUe/ ^uM^mi ^oo^gangeten/^ebcmaten; gemene Cb;i(ienen/ ia ^?omen/

English

letting for now the observation of the misuse of the holy Truths rest a while, so as to treat it separately as a second principal evil — as it was set forth above, p. 47, as a source of all decay as well — before we take up the weapons against the Spiritlessness of our people! Let us get to it and, assuming that the Lord has forsaken the entire land and withdrawn with His holy Indwelling, let us observe: Elderly women weeping; citizens, householders, ministers, church members; common Christians, yea, the pious,
Original

n6 B E S C H O U W I N G E

English

116 CONTEMPLATION
Original

tiemtïï baat tooo; fouö aatiflcn ©cjaarbc/ bfnöercn : 't tc toonticr obcrai

English

indeed, for that purpose aged men and children: it is to be wondered at everywhere
Original

CtmbpflCtC venaunge. eil Geeltcloof heyd tC mCflien.

English

at such utter ruin and Spiritlessness to be measured.
Original

Ahik. i€c rcate noemt OP 00C6ÖC Vromen, w. Broeder; toaiit nautolöï ««e fiiltopbinDcn/ Dienucfnigiinsf D^oogtn toat open gccccoen ftceft/ of np fult Dem dugebreck (n fig fien mcrcben : fomtüD^ lotocm/ öat öp Daar boo^ / of

English

Ahik. You rightly name also the pious, dear Brother; for scarcely a one do we find who, when affliction has opened his eyes somewhat, but you shall see this defect observed in himself: sometimes it comes that he thereby, or
Original

tot OJOte benamheden of tot llappicheyd der handen, Of tOt wanhoops- worfteline.

English

falls into great perplexities, or into slackness of hands, or into the struggle of despair.
Original

oftotajUnDcfenteocUjChcomttcoecafmt. ^ U rb. fiet öit ifi al toccc een betoijö ban 's Geefts vertreck bat ben men» ftliÉ / niet aUcen bien afgronb in ftg fiet (bat foubc nog een teöeri ban gecftclöö leben fun ) maacbegelcpbe bcsi <©ee(l.ö ontbeert / omfig baat in wel, t, to.

English

or into strange, disordered wrestling. Urb. See, this is yet again a proof of the Spirit's departure, that a person not only sees that abyss within himself — which would still be a sign of spiritual life — but lacks the guidance of the Spirit, in order to bear it well, i.e.
Original

gelang, onderwurpen, geduldig en waterende tC b?agen.

English

in due measure, submissive, patient, and waiting to bear it.
Original

Ahik. 5^00 bcrblybc icb mp in fulchc tc fien fo een Rcfi^te van dit gebreck • tnaat batbe nienfct)bat nietenAet , cnfo onbecommcrö cpecncpbeleinbeef* pinge ban gcnabe/ baarljencn leeft j baacnogtDiinof infnn gaittcfiefebcnbü Jeringe en hand-leydinge van Gods H. Geeft niet llPt CU bltnht / maar Da.ir ee* ne contrarie heyloosheyd, werekKcheydenvlfefclilncKhcyd alom flQ bfCtOOnt/

English

Ahik. So I rejoice to see in such a one so clear a recognition of this defect. But that a person does not even see it, and lives so unconcerned upon some idle expectation of grace, with no sign or trace in his entire way of life of the guidance and leading of God's holy Spirit, but rather a contrary godlessness, worldliness, and fleshiness displayed everywhere,
Original

bat bunriit mp be claatfte preuve ban bit gcb^cf h/ baar tep nu ban fpjeben.

English

that seems to me the clearest proof of this defect of which we are now speaking.
Original

Stcph. a®aarlöcft een groot getoelb moefi men fig felben aanbocn foube men ftg mbeelben/ bat door den H. Geelt leven, biemenfooganffï) niet door den

English

Steph. Truly, one would have to do great violence to oneself to imagine living by the Holy Spirit, who so wholly does not walk by the
Original

Geeft wandelen en fiet. Gal.f:2f.

English

Spirit and does not see it. Gal. 5:25.
Original

Ahik. jiBaar laat onjai ergens rafeen. I^out ffet mp ten befle w. Broeder Urbane . icö toerb gebjongen ban uw w. Ordere te beginnen. üBp buncöt ih met

English

Ahik. But let us take our seat somewhere. Pray hold it not amiss of me, dear Brother Urbanus; I was pressed by your prior order to begin. It seems to me I with
Original

tegt foubc tonnen feggenaljJeenjS |eremia; in de Prophcten van lerulak-m lie ick

English

could well say as once Jeremiah: in the prophets of Jerusalem I see
Original

ahchuwehjtkheyd etc. {er. ly. verf. i^, 14. ftet 10 fcec ongerijmd, bat bcpropheten van üamaria bOO? be UfgoÖerpC 't bolf h gifrael / bcriepben/ maat in den waren Godldienft, geefteloostefOn/ en bie i^f toctffeingcn/ en gelepbe in alM/ tc ontbeten/ bati^aftchnweiijckheyd. Refter 'bmoctmpeenisitoofcn/ 'tifig nog onbet 't bolcb fo biet fo baar/ cenigc fpjancüelen ban's Geefts werckineen, maat Ijoe fobcte in be idooj-gangeten i

English

an abomination, etc. Jer. 15, v. 13, 14. It is very absurd that the prophets of Samaria cried out to the people of Israel on behalf of idolatry; but in the true worship of God, to be spiritless, and through those wanderings, and led in all things, to lack what is abomination. Yet there must be a few sparks; there are still among the people here and there some sparks of the Spirit's workings, but how sparse among the predecessors.
Original

Vïb. Mijn Heer, baat bja.fii gcen booicebc ban nobc gctocefl ; icH (ïa in befett foobertupgb meed ten refpecte ban mpfelbe ( toant mijne broederen en tan ife ban binnen fo niet fien) bat tch bat niet genoeg aan <©obt dagen / en aan be gan* fcDe tocrelb (alsi eet te paffe c omt / ) uptroepen can.

English

Urb. My Lord, there was indeed no longer any need for such words; I stand in this conviction especially with respect to myself (for I cannot so see my brothers from within), that I cannot sufficiently confess that before God, and cry it out to the whole world (when the occasion arises).
Original

Steph. iiaaat comt bat toel oydre pas, w. Broeder? boetbatnfct feertot öetfbjat&ingcbetclepnen/ biebaatom bcmoet betlo?cn geben/ enbentben/ flaagt fulch een baat ober/ fo moet bet met mn niet toel ilaan.

English

Steph. But does that come well into place, dear Brother? Does not that contribute very much to the discouraging of the little ones, who must therefore lose heart and sink; if such a one hears that being complained about, then it cannot be going well with him.
Original

U ib. ^it en comt niet ban altoeetby toeval ban onfe gceftcloofbepb w.Broeder : \jjaat boo? top be herien-kennis der Waarhcyd in be fcfjole geleerb beginnen Dooj den Geeft teBoubcn/ en niet toel en berftaan/ bat 'tGodüjck Ligt of

English

Urb. This does not come merely at all times by accident from our spiritual deadness, dear Brother: but because we begin to hold the head-knowledge of Truth learned in school by means of the Spirit, and do not rightly understand that the Divine Light or
Original

geeftelijcke kennis , ben verftandigen wel can verborgen , en ben kinderkcns geopenbaard werden , ja meeft werdc alj$ onfe Meefter felbC oniS fO trOUtoelÜCÖ

English

spiritual knowledge can indeed be hidden from the wise and be revealed to little children — yes, as our Master Himself has so faithfully
Original

oeleert beeft Math.iirzf. en Faulus I Cor. 1:26,27. etc. tniettoonber/ bat bie H. Gods- fprake niet meer gcagt en toerb/ban off er met en toare'Jen berber/ tloc can fjct berftoacöeni ban 00b een fralf- blinbe bie meer bennijs gecregcn Deeft om ban becoleuten tefpjeben/ baneenen fcSerp-fienbe/ ben felben üeu

English

taught us, Matth. 11:25, and Paul in I Cor. 1:26,27, etc. No wonder that the holy Scriptures are no more esteemed than if there were no longer any Jesus. How can it be that God weakens a half-blind person who has gotten more knowledge to speak about colors than a sharp-sighted person, that same
Original

ftoacfien

English

weaken
Original

van Z r O N. VI. t*SAM. 117

English

of Zion. VI. t'SAM. 117
Original

ftoacBcn ittfön geftgt/ al0[)pföngeb?cö toecclaatti maartrttcaenliecl/ veel beyi can \)tt ocDcn i niet alleen / otn öcn mcnfcljc te tooacn De toaattjepö ban 't

English

weaken in his sight, though he may speak about three or four times; yet much good can come from this: not only to warn the person of the truth of the
Original

ÖCfegöe/ Dat De H. Geeft aan De meecDec mate DeC herlen-kennis van de Waar-

English

said matter, that the Holy Spirit is not bound to the greater measure of the head-knowledge of the Truth —
Original

beyd niet gebonDencu 10 / en Dat De H. Souvcrayn-vrye Gen..de fiomt en tooont daariy wil |oh.v8. maacoobom Dcmcnfclien/ Die Dog tfjansiinwaan-geiove nieeji becfopen leoocn/ tot afltecöenchen te b^naen obcï üarc geiegentheyd, bat tmraer0 in Defen tüD een ganfcö toenfcl)ciöthe faaü toarc ; ten toaac men Detec agteDe ö^rufl te bcrgaan/ Dan DoojDecommcrnijJbeljouDentetoecöen

English

— and that the Holy, Sovereign-free Grace comes and dwells where He will, Joh. 3:8; but also to bring people who are still now for the most part living sold in false faith, to reflection on their condition; and that in this time would indeed be a wholly desirable thing; one would do better to esteem it good to perish in peace, than to be preserved through affliction.
Original

Dat s een onkundig fier Een (toui* onwetenhey d , die niei en koft als wagen, Omdat ly liever wouw, niet twijfelen dan vragen. A's 'Ie poeet^

English

That is an ignorant pride, / An ignorance that could do nothing but dare, / Because it would rather not doubt than ask. / As the poet —
Original

Uaaar tot De faftci ibjla becbaaflalsS icö aanmecche/ enfie tn ijoeflepncn

English

But to the matter, which I find confirmed as I observe, and see in what smallest
Original

gtaaD tjet Die eeuwige Wijsheyd bcfjangt jtg aan een ïeeraat fomtüöjS te opm aten / en Doe fObet fijne hoocheyd, en heerlijckheyd te doen fien in Chrifti aan-

English

degree that eternal Wisdom sometimes condescends to a teacher, and thus in so few ways makes His greatness and glory seen in Christ's
Original

gefigce, opDatHy fehovah gefeenD/ gcagt/ ontfien/ betljoogt/ ccrbieDigbele» gent/ gelieft/bet ttoutot/gcöoojfaamt / bettoagt mogtc toeiDen / en an&ere Daac toegebjacOt: DtcfttoiljEJ comtnipboo?/ öoedeHeere fjine dienaren gebjoon i0

English

face, so that He — Jehovah — might be blessed, esteemed, feared, magnified, honored, loved, trusted, obeyed, awaited, and others brought to this: this is why it comes about, how the Lord is accustomed to preparing His servants
Original

tot ftacen Dienfl / door (i)ne openbaringe te bereyden, aan jcfaias tOOnDe Hy tig

English

for His service through His revelation: to Isaiah He showed Himself
Original

opeenen betD^benen (CO^oonin'tmtDDcn ban De Seraphim, fijne heyiicheyd

English

an opened, exalted throne in the midst of the Seraphim, His holiness
Original

uytroepende, )ef.6:i,2,?4. en Daat DOO? DeeD l^p hem tnfïg felben nedriglijk

English

being cried out, Jes. 6:1,2,3,4. And through that He caused him to humbly
Original

veriiefen, verf. f. öiDooj s hemels vier alleen beQuaatti en gelDflUg binDen/

English

lose himself, v. 5, and through heaven's fire alone to find him fit and happy
Original

•cdoodeenhardneckigvolck tepjeDtCfeenverf.d.y.S.p. DefgelÖJC aljJ Ezechiel tOI tiit harden van aangefigien , en ftij ven van herten foUDe gaan / albO^nji deed de fJeere hem fijne heerlijkheyd fien, bp De Riviere Chebar,&c. ftet Ezech. 1:2,34. Ctf» Cap.:;: 12,22.25. ^Oficeft DC j|eete 2IefUS{fÖne Dienaren des Geeftes, ntet alleen füric Heerlijckheyd eens figtbaargetoont OpDenbetg Math. 17:1,2. CtC^ toetgel.met 2Pet.i:i6,i7,i8. ttiaaeOOCÖ haar verftand geopend, omdefchrif» ten te verftaan Luc.24:4f. Omftaatte fön een ligt fchijnendein eenduyftere plaatfe, tot dat Hy haar den dag deed aanligten , en de Morgen-fterrein hare herten op-gaan. i.Pet.i: ip. ^it toaSJ Dte openbaringe van fig fel ven Joh. 14.: 21.

English

to preach to a stiff-necked people, v. 6,7,8,9. Likewise as Ezekiel was to go to those with hard faces and stubborn hearts, so the Lord showed him His glory by the River Chebar, etc. See Ezech. 1:2,3,4. And Cap. 3:12,22,25. And the Lord Jesus has not only once visibly shown His glory to His servants of the Spirit on the mountain, Matth. 17:1,2, etc. compared with 2 Pet. 1:16,17,18, but also opened their understanding to understand the scriptures, Luc. 24:45; so that they might be a light shining in a dark place, until He caused the day to dawn for them, and the Morning Star to rise in their hearts. 1 Pet. 1:19. This was the revelation of Himself, Joh. 14:21.
Original

tntoeICBen J^p Dan ooft den Vader toonde, ibid, verf.p. toantdeffelts heerlijckheyd was in fi)n aangefigre te ffen/ 2.Cor4:ö. cnDat toajl [jet/ daar aan de Apoftelen bCrdonDen/ Datfp ©ver genoeg hadden Joh.i+.g.toant Daac DOO? wierden fy na 't felvc beeld in gedaante verandert van heerlijckheyd tot heerlijkheyd, als van des Heeren Geeft, z.Cor.^iig. enfefteC/ Petrus (tOt Cen bOOJbCClD batl

English

In which He also showed the Father, ibid. v. 9; for that one's glory was to be seen in His face, 2 Cor. 4:6. And that was what the Apostles were bound to — that they had enough therein, Joh. 14:8; for through this they were transformed after the same image in form from glory to glory, as by the Spirit of the Lord, 2 Cor. 3:18. And beyond this, Peter (as an example of
Original

betere) enbJietDnietbeHeDetten hoeder van de kudde, offotoasSljemalbo*

English

better things) — and he did not become the better shepherd of the flock, or so he was always
Original

ren0 des Hceren beminlijkheyd getOOnt/ Dat ÖP bOO? d' Alwetende ooge COnÖ

English

shown the Lord's loveliness, so that before the All-knowing eye he could
Original

feggen gy weer dat ick V lief hebbe, loh. 21: 1?, 16,17. ^efeDttigcn Ober» toegenDe Dencfte fcft fomtüö0; fouD niet biel cenEceraac obeïkggenDeDiefo# betftcpD DecbefcöoubJinge ban <0oD!5 heeriijcken aangefigte, in tocicftc liet Dett %ece in fijn ahijd prijiciijke wijsheyd f|cm gelieft te lepDen/ gequelt tonnen toecDcn ban Defe geDacfiten; of bet 006 De0 Heren wiiietoelgctoecdfp Dat bp fig tot dal ampt begaf ^ of Jgp ficm ooft toel geroepen geeft / gelrjft ()p fip ban in* b^ingingegeéoeDtenopDeuptetljjcfte beroepingegetoagt motsten gcbben i of fat UiSt m leuer-kenniffe geUïWfl fp Op bJCUftó W fulck een werck fieeft aan*

English

say, "You know that I love You," Joh. 21:15,16,17. Pondering these things I think sometimes: could not many a teacher, reflecting on the sparse contemplation of God's glorious face — through which the Lord in His ever-princely wisdom is pleased to lead him — be troubled by these thoughts: whether it was also the Lord's will that he should enter that office; and whether He has truly called him, just as he ought to have waited for inward urging to be good and for the outward calling; or what heart-knowledge was present in one who has entered upon such a work,
Original

gtgaatif-

English

having undertaken it —
Original

xi8 BESCHOUWINGE

English

118 BESCHOUWINGE
Original

gegaan { Detocbci:-oeboo2tetDd$ibDcl noobfaHeltjthtompfctit/ maaïïtmmerjf mctoeno£gi>aactoej aiuic()apen en bunnen ocen ^acOcrjOi fijn. Sa en fout) fo eenen niet tDel upt aanmeccbuige Uan füne ongeflalte in geDagtcn comen ban de voei te rue te irec)(en, m 't Uierb &aac te laten; alt{joo£i tot tlie tüb toe Dat f)et Den Heere infüne wijsbeydenGoedheyd öeDaagöcfig aan |)emfulx te Openbaren/

English

— whether the requisite preparation for inward calling was complete; but yet the sheep must also recognize him and be able to see him as their shepherd. Indeed, could not such a one, from the observation of his own unfitness, come in his thoughts to withdraw his foot and leave the work there; in that manner until such time as it pleased the Lord in His wisdom and goodness to reveal such things to him —
Original

DatDp in heyligingcnhoog-agting, liefde, eerbiedicheyd, geloov en vertrouwe op lijne magtigc byltand, ervarenis, Ibrge , cn werckfaamheyd of vervvagting op

English

that he in sanctification and high esteem, love, reverence, faith and trust in His mighty help, experience, care, and industry or expectation upon
Original

de Goddeiijcke , fo tierw öe fchapen obertcof/öat ftp ecn harder inogtc fctJönen/ (n ttielctte t)P nu bele oec fctjapcn ftg fict üoo^ upt lopen. Ahik. iBaaclsaacominouDdpDannogDat/ 'tgeengp i^/ tiengemepnte

English

the Divine, had so far surpassed the sheep, that he might appear a shepherd, in which he now sees many of the sheep run ahead of him. Ahik. But where, Brother, do you then still point more than that — what you are pointing the congregation to,
Original

OntteCÖen/ Broeder ?

English

to dissolve, Brother?
Original

Urb. ^ie gedachten fouDenfjter in ïia ren gjonö binöcn : Dat ecn Daröec inwendig geroepen inoetfön ; uu toat ijei Die roepingc anöcc.ö nijs öe ^aivinge des JH. Geetts Daar ban (laat i lob. 2:20,27. en Die in cetie «roote matt ? bcrgefijèt 006 |ef.<5i:i. (Daer Saiving en roeping booj een gcncjncn bJccD ; ) cnDaiicene bekend-niaking aan Dcn perfoon/ Dat{)p van den H. Geelt gcCaift ijl / of een

English

Urb. Those thoughts would find their ground here: that a shepherd must be inwardly called; and what else is that calling but the Anointing of the Holy Spirit, of which it speaks in 1 Joh. 2:20,27; and that in a great measure? Compared also with Jes. 61:1 (where anointing and calling are used as one and the same word); and that a disclosure is made to the person that he is anointed by the Holy Spirit, or
Original

wetenlchap wat hem van Godt gefcboncken fp. i.Cor.2:i2. UU een men«

English

a knowledge of what has been given to him by God. 1 Cor. 2:12. Now a per-
Original

fcljeof die Saiving niet cnïjeeft/ in eeneongemeene mate/ ofnieten mcrcktdat hy (e heeft , (toat oofj anDer e feggen ) Doe can öp feggcn Dat öp tot fo een ampt intocnDig geroepen iieiiDtoaaiJ 10 tiet (tócct gp h3el)eene ydeie inclinatie Daar booj tetjouDen. ^aaren bobenbalt mpin; j^otop.nijbftet men/ Dat een groot Deel

English

son who does not have that Anointing in an uncommon measure, or does not perceive that he has it — (whatever others may say) — how can he say that he has been inwardly called to such an office? Is it not (you know well) to hold a vain inclination for it? And above all I maintain: by this one sees that a great part
Original

Ijan 't vervaarlijk oordeel Ober €lj?ifli UcVth/ t.Ö De lieDcn-DaagfClJC geelteloos-

English

of the fearful judgment over Christ's flock is the present-day spiritual deadness
Original

heyd der Harderen , ( De openöatc fcijanDalcufiicpD 10 ban bacpniqe / en blnöt nog eenige tugt al ift boepnig genoeg ) / Doo? toclrtie aiic^ iamm'crlDcH (terft / en beDer ft ( Ijoe/en Doo? bjat ixieg fal nog beel ligt aangctbefen tDerDen):en fouDe Dan een Leraar Dïc lijn armoede in Dcfcn Dcgtnt tc mcröcn / fijugcDagten niet gaan laten / om Dit oordeel over Gods voick niet langer te berftoaren/ ftem aangaan» De i infonDcröcpD / ölji f)p oogcn-fclnjnctiicij fiet/ Dat i)ct in gceftelijhöepö beri» agtertbcel a( Daar aan bpfi)n f]anb (!aat{ Comenöe Daar Dan bp mbeDenc» ben / Dat i)p foo geefieioo^ en ban Den ^eere fo feer gelaten fünDe/Die plaats bt» (leeDenDe eenen anDeren Daar upt ttouDt/ Die Doo? De£i H.Geeits faivinge De felbe liigteUjbcr bcrbullen mogte.

English

of the shepherds (the open scandal is of some, and yet it still binds somewhat even if little enough) — through which all miserable die and are corrupted (how and by what means much more light may yet be pointed out): and should a teacher who begins to perceive his poverty in this matter not let his thoughts go, so as no longer to conceal this judgment over God's people, concerning himself especially — if he clearly sees that it goes backward in spirituality, part of it being at his own hand — coming thereby to consider that he, being so spiritless and so forsaken by the Lord, should vacate that place, giving it over to another who through the Holy Spirit's anointing might fill it more easily.
Original

Ahik. Eaat mp toe/ Broeder, u (rt Dien uptflep/ nog cen0 te bolgcn. ^efe ge» öagtenfönnietongcgjonD/ enfouDcn aangaan/ al.0 Dcnl^eerebcDaagDenfulr te Doen ficn aan Dien i^p des Geeih niet m heeft mede jredeeit > Dcn fclben ton? funDetcnDe boo^ ben 45ce(l Der flabcn / in t gefigte ban fün geheel gcbjccb ; enD

English

Ahik. Allow me, Brother, to follow you in that statement once more. These thoughts are not without ground, and would apply when it pleased the Lord to show such a thing to one with whom He has not shared the gift of the Spirit — confounding him before the Spirit of bondage, in the sight of his total deficiency; and
Original

i.Ö bJilS een fwaar oordeel bCÖ l^ecten ober fijn habC/ bat j^em niet en behaagt fo te doen jCbOgaljSpmanD DOO? Den Geeft der overtuy^inge van ronden, loh.i6:8.

English

it is a heavy judgment of the Lord over His flock that it does not please Him so to do — as when someone is convicted through the Spirit of conviction of sins, Joh. 16:8,
Original

en te gelljft der aanneminge, fijn geb^ecft en Den afgronD ban fijn eygen Niet be* lienD gemaaht toerDt; ooclinictontftcnnenentan/ of DeiJeere en laat fig niet onüctupgö aan fijne fiele; enbe lip nopenbe 'tfchijnfel over fijnen arbeyd, fig niavjc den Heere onbcrtocrpen bJiltinalle befteiiingen deruytcomftcn banai

English

and the Spirit of adoption, and his deficiency and the abyss of his own Nothing are made known to him; one cannot deny either that the Lord does not leave Himself unwitnessed to his soul; and he, pressing the semblance over his labor, would willingly submit himself to the Lord in all the dispositions and outcomes of all
Original

fijntoercö/ en bulbig blagen/ bat ben Hccren t'Danisibcfiagen niogteweynig gedagten van vrede Ober fijn bolH te Ijebütn / in fijne H. cn vrye difpenfatie Ober 't felbe i feöcr/Dat fo ecn fijn pojt/baet in Ijp ge|telt ijs/foube berlaten om Die bobcn

English

his work, and humbly pray that it might so please the Lord to have few thoughts of peace over His people, in His holy and free dispensation over them; certainly, such a one should vacate his post, in which he is placed, to make way for the one above
Original

van Z I O N. Vf. t'SAM.

English

of Zion. VI. t'SAM.
Original

öefepbc bcöentfimoc/ öat toass ai bjp-DeöcncficIijch ; mfonbcrlicrb / fo f\p 't at* to?igtc öcc fahen / enbe De Conjiciiaticn ban aiic Die Dingm lu Dc ocmepiuc tot te Dcrocpinac banecneu regt gecitdijckcn , fo ocfct)apcu fut tenuifiottnUan oo^falun/ Uoo^toerpenctc. öatDpfio Ucflxiacclüh een feet bojDerlücbin uptflag intJeelDen can / in een tyo a[0 Det met ücm/ cn anO?en fo o^cfïloo^ Daec Uenen

English

said consideration, that was all well-considered; especially if he weighed the matter of the things and the conjunctures of all those things in the congregation toward the calling of a rightly spiritual one, so constituted as a solution for judgment, to be proposed; so that he could easily imagine for himself a very destructive outcome, in a time such as this with him, and others so spiritless there.
Original

Urb. 3©el gefeot / mijn Heer, en Dat fijnnoo Dpna bic ocbagtenDte ficm

English

Urb. Well said, my Lord, and those are nearly the thoughts that should
Original

fouöcn moeten op-tjouDcn. iBaartotöefaah/ en toDcrlcgbanbe Gccfteioofheyd oiiier tcuwe , en in 't üpfonDec ücx vooi gangtreri. ^aac Doet fffl mp ectt fecrrupmbelö open / meer Uangcdagren uyr inwendig e;evüdcnfp?iiptenDe/Dan ban 't ocen ick i preken can ; toant Dit laatfle moet upt bljjcften betoefen toerDen/ fal ich 't anbjen Doen oeloben. 5^at top ©oo?oangeren niet meer en vertrouwen opDenl^eete/ DatDunfttmp eenfcccclaac betot)j5 Oiecban: mentoil ftetallejS met (i jn wijsheyd deur-fien, en fo bcrce i35 fjet onDct onjS al ocfomcn Datmen bp na gene anD?e rcbenen in cene faöc te boen of te laten en toiht/ aljj Die genomen toetben/ ban De voorfiene goede of quade uytflagcn : in boege men nauljjï eï*

English

have stopped him. But to the matter, and the refuting of the spiritual deadness of our age, and in particular of the predecessors. There a very wide field opens for me, more out of thoughts springing from inward experience than from what I can speak of with the eye; for this last must be proven from the outside if I am to cause others to believe it. That we predecessors no longer trust in the Lord — that seems to me a very clear proof of this: one wants to see through everything with his own wisdom, and it has come so far among us that one hardly wants any other reasons in a matter to do or to leave than those taken from the foreseen good or bad outcomes; so that one barely
Original

Qm& inenchel door 'igcUne en wandelt, CnDe fonDcC eenifle apparentie vaneenen goeden uy tHag Op On0 DOen/den Here in aUe0 verwagtet : men totl altöD tt^

English

ever walks by faith alone, and without any appearance of a good outcome on our part, expects the Lord in all things; one always wants to
Original

newaarfthijnciijkhcydicn goede fien/of menflcefet niet ban lanb. SaDitgaat

English

see some probability of a good outcome beforehand, or one does not stir at all. Now this goes
Original

foo becre / Datmen alle fune pogini^en begint af te meten na Dc waarfchijniijkheden , in boegen men boo? ontoü^ficpb agtet te onbernemen / Daac ban men ge* ne gocDe upifïagte gemoete enfiet; opfön toerclDjS ; Die geen hoger befchick

English

so far that one begins to measure all one's efforts according to the probabilities, to the extent that one considers it wise to undertake nothing where one foresees no good outcome; on a worldly basis; which knows no higher decree
Original

cn hennen/ ais 't hare, noggccnander of hoger oogmerck ais 'tefFcét: DaacDe

English

and knows, beyond its own, no other or higher aim than the effect: there the
Original

H. Geeft be fiinen leert / maat 'i woord Doo^ geboojfaam^epb te bolgen ; enbe batbel^ecte (toiendmagt fpeeltin becmcnfcljen fafeen) fön bcrmaabeneec pelt in ccnc fabe biipten ja tegen alle waarfchijneiijkheden te boen iiptballen/ en»

English

Holy Spirit teaches His own — but to follow the Word through obedience; and the worldly wisdom (which plays in human affairs) places its power more in making a matter turn out beyond, indeed against, all probabilities; and
Original

be (öoetoel l^p onjei betbonben Dccft 't effect boo? onjj oogmercfe te fteübcn ) duyfend oogmercken Daac bupten fteeft/ bfcn fünc wijsheyd toil bat ïxjp in onfe ge* liobenc pogingen f uilen Dienen / al toais bet boo? de verhardinge fijner vyanden

English

He (though He has bound Himself to set the effect before our aim) has a thousand aims beyond it, which His wisdom wills that we shall serve through our cherished efforts — even if it were for the hardening of His enemies
Original

fijne magt le tonen Exod.io:i,2. fÖne figibare kercke lafgne Binbetcn DOO^ 0n# 5Cbal tekaftijdcn, ]ud.2o:25,24,2r. jagem. figtbare kerckein fware vervolgin-

English

to show His power Exod. 10:1,2. to chastise the sluggish children of His visible church through calamity, Jud. 20:23,24,25. indeed His visible church in severe persecu-
Original

ge te brengen la uy t te roeyen op b cett Of b*anbie plaatfe op occafie ban bec füner opregte pogingen/ ofpetfuljc Ahik. 45p fcgt toel (mijn Heer) : mp buncfit top fön al te toösJ/en fiebben noa

English

tions, indeed to root it out in this or another place, on the occasion of the sincere efforts of His own; or by such means. Ahik. He speaks rightly (my Lord): it seems to me we are far too wise, and we have still
Original

toepntg gclove , en blinde gehoorfaamheyd aan den Heere geleett * OnlangÖ biel

English

too little faith, and have learned too little blind obedience to the Lord. Recently there fell
Original

nipin|)anbeen»t Ijecte bic plaatfe Marcór^ betgcl. met Math.i2:^8. en '6 bag;»

English

into my hand that striking passage Marc. 6:5 compared with Math. 12:58. and the thought
Original

te/ toacrlÖb gaat bet nu OOb fo met on0 ; de Heere en can onder ons geen miraculen doen , van wegen ons ongeloove ; toant toP CU batten op 't J^. ïl^OOjb CH

English

came: truly it goes now also thus with us; the Lord cannot work any miracles among us, because of our unbelief; for we do not take hold of the H. Word and
Original

boo? 't gclobe niet Bacbelijft^ bp De banb ; maar berftaan/ bat/toat be J^eere onj< Ccbieb/ il^p Dat ban onitf toöfclöb/ gebaan toil Ijebbcn/ en bat berftaan top/ foo,

English

by faith readily at hand; but we understand that whatever the Lord commands us, He wills that we carry it out wisely; and we understand that in such a way
Original

bat Daar geen quade door verhardct, geen ttigtinge verhinderd, gcen vyandfchap of vervolginge tegen de gemeynte verweckr , gecU gemeynte uy tgeroey t CtC. cn

English

that no wicked person is hardened by it, no chastisement is hindered, no enmity or persecution against the congregation is stirred up, no congregation is rooted out, etc. and
Original

toerDe ; Dit beoogen top Dan/ cn (leficn op Dessf ïfeeren tooo?D niet ban lanb/of top fien ban onjs Doen een waarfchijneiijken goeden uytflag : Daar De i^eere onttoö* felÖÖ op de gehoorfaamheyd des geloofs on0 DifetotjljJ ccnen onwaarfchijnelijken

English

would come to pass. This, then, is what we aim at, and we attend to the Lord's Word not for long before we see a likely good outcome of our doing: whereas the Lord undoubtedly, in response to the obedience of faith, will often give us an unlikely
Original

114 BESCHOUWINGE

English

114 CONTEMPLATION
Original

ci'Ephf fiers, bcfofltof t)p Ho oiitbooö Ad.io: 17,18. Étc. toattoajj dBtooojb m pono i en toaatom üiclanoöc t)p |o öc Romeyuen te fien/ anöerji aljs op öat ljps>

English

to the Ephesians, he shows by what is said in Acts 15:17,18, etc. — what was promised and decreed — and for what reason he so longed to see the Romans, other than that he might—
Original

fCeenigc gcellelijke gaven mogte inede-dtelen, ttCi Rom.i:ii. en DatUDajSt^n verfadiging van haar tegenwoordicheyd. Rom.i5':24. iBpdun&t DUC nt)et)00?« iie niet alleen te ÖCfCllieöcn tOt vervullinge van haar ampt , cn uyt liefden lot-eil mced-lijden met-der menlchcn (ielcn , ttiaac infonDetÖCPÖ/ Om öat Öe kcnniffe van God: etl fijne H. eygenfchappen in *t H. Genaden-verbond geopenbaard ( tiiz

English

impart some spiritual gifts to them, Rom. 1:11, and that there was his satisfaction in their presence, Rom. 15:24. It seems to me this drove him not only to the fulfilling of his office, and out of love and compassion for the souls of men, but especially because the knowledge of God and His holy attributes revealed in the holy covenant of grace (this—
Original

immcrsstnljaactn een gjote mate gefeot toGcö/ cntJetaamDctefijn) Ijaacfoa l)cijoo?öe te veriigten,te obcctutocn/tc öebanocn/öat |p der w oorden vol tcacen/ en/ öat een vier in hare beenderen toajs/ 'i toclli ijaaf nujten Deöe cuflen/ maac tjp alle occaften öat upttoafemen.

English

was in a great measure set before them, and was fitting to be so) so fired, overwhelmed, and overcame them that they were full of words, and that a fire was in their bones, which at times made them want to be silent, but on every occasion it burst forth.
Original

U rb. 3©i0 fO fOUÖ IjCt fün/toaö liet boven-natuirlik bat Onji Cjem.kennifTe ICÊtDe:

English

Urb. So it would be; was it not supernatural that our knowledge of Him taught us:
Original

tpattt de waarheyd fel ve fegt/ öat ÖtC wateren des levens in den mcnfche een fonteyne van water werd fpringende rot in het eeuwige leven joh. 4.: 14.. 55u een fon»

English

for Truth itself says that those waters of life in a man would become a fountain of water springing up into eternal life. Joh. 4:14. Now a foun-
Original

tcpne fp?fnot altijöifo fouöe öet fjtcc ooti oaan^ of men fouöe op De (lil-ftanö een bpronöecc droogte of öo?ljepdengeeittiooshcyd cdiennen. ^ebecbitöoctmp DifiöJülööencfeen ; iönietonfe hzm\0 (tenoJotenöeele) ttiaat een Berfcn-fien#

English

tain once sprung would never so cease here either, or one would notice at a standstill a particular drought or dryness and spiritual deadness. Nevertheless this does me good to see; what is our preaching (for the most part) but a distant view—
Original

m0i en onö p?cötc6en/ een opfeoöcn ban t geen met moepte beöagt en t famencetaapt i^i toant boo?toaec toajsiöet/ (ocUjU'tbeöoojbe tefön ) eenefiepUgc

English

and our preaching a gathering up of what was thought out with effort and assembled together; for truly it was (as it ought to be) a holy—
Original

uytvloed uyt de mond, Dan des H.Geetts invloed indefiele,cnfp?a(lben monö/ (niet Oelljft fp QtUct^ ÏOa^/maat) uyt dtn overvloed des herten , en toaö Ol\0 p?e'

English

outflow from the mouth, rather than an inflow of the Holy Spirit into the soul, and a speaking mouth (not as it ought to have been, but) out of the abundance of the heart; and was our preaching—
Original

bicNen meteen uptputten ban 't geen top met ftnbien en bebencliingcn in Den

English

a pouring out of what we had gathered through studies and reflections in the—
Original

uptgeïjoutocnen bah gcbjagt Dabben / en foube niet Dien overvloed ainjd overvloed lijn, enbie (pnng-aderbpallcgelegenttiepbwater geven? maacnu/ be^ foccb ichmüttöolH/ comeicU in gefclfcftappen / inmaaltpen b?uloften etc.

English

gathered reserves that we had — and would not that overflow always be overflow, and that spring-vein at every opportunity give water? But now, when I come among companies, into meals, weddings, etc.,—
Original

f omt men upt 't gcljooj of eenige anbcce oeffcningc b (la berbacfi ober be dorheyd. Die Daac ijJ ,• fo Daar eenige fpnngen fijn in eenige Det bp-fnnöe/fo comt'ec nog tocl toat (tigteii)x upt/maac Ooc becte iö Dat ban voorgang ? anDecfinjJ/toat fp2e!ien ia callieten top al02Dinarelijtlt met De rcften toeg/ en fcljijnen fictal beci-etebiengen/ fo tou maac niet onttigteiijx begaan/ enbDat inanbeteber» ïjmöccen, fêict in gaan onsJ feHec bele (jemeene Cluiflenen te boben of fon ban bnöinftatebectoagtinge bebjogen/ infonberftepblofp nopboftoepniginontf nciclfcliap getoceflenfijn: fp bertoagten toat bpfonöetjf/ ban mi man Dien fp uopb en Dcbben Ijojcn fpjehen al0 de grote dingen Gods, en ban toieii fp bcrmoe*

English

one comes from the hearing or some other exercise already behind in reflecting on the dryness that is there; if there are some springs in some of the particular ones, something lighter still comes out, but how far is that from the former progress? Otherwise, what we speak — yes, let us ordinarily pass along with the rest and seem to serve one another well, so that one does nothing improper, and that in other hindrances. Here indeed many common Christians go beyond us, or are deceived by an expectation beyond their capacity to appreciate — especially if they have seldom or rarely been in our company; they expect something particular from a man whom they have never heard speak of the great things of God, and of whom they suspect—
Original

Deben/batfulï uyt fijns herten volheyd QUam/ en gaan Denen 310 DC rcyfigers van Thema COmenÖC tOt be befte die verdonckerd was van *t ys : lecfl/ Job.6: verf.

English

that such came from the fullness of his heart, and they go away like the travelers from Tema coming to the best that was darkened by ice. Read Job 6, verse—
Original

^^ Ahik^^StVön oohtoei mijne gcbagtengctoeeft: maacmeefl Seeft rnpber-» toonöeit bataljS gpl. bp elcanbcc föt/ inmaaltöben of anberftn^/ oaac Dan neen meer ttigiinge óm eh gaat; mp bagtct/fo veel viers bp cen/toat conb et Doen Eu! hute toonin i maat bebinbe/ öat De Difcoetfen fon ali; Dcc anb?ec Itcben/

English

Ahik. That has also been my thought; but most of all it has shown me that as you sit together, in meals or otherwise, there is more edification going around; it seemed to me, so much fire together — what could it not do? But I find that the discourses are just like those of other people,—
Original

OffObetlOffcalbybelfchijS/ t ilJ ueleerthevd, 'tifï twi(t-redening , CnfelbebtC

English

or more than that, by worldly appearance, it is erudition, it is disputation, and seldom there is—
Original

opweckingenftichtingalsibaat bertoagtof toenfcficUjhtoace.

English

awakening or edification as one would expect or wish there to be.
Original

Steph. jmaac/ kb Deb bat altiib tocl tonnen mfcljichen : mp öogtbat f0 Dcc pj^Dicanten daaglijx werck , en niet bjeemö Dai fp ma verandering fOCCHen jOt

English

Steph. But I have always been able to distinguish this: it seemed to me that it is the daily work of the preachers, and not strange that they seek change for—
Original

van Z I O N. VI. t*SAM. 115

English

of Zion. VI. 2 Sam. 115
Original

verademing :.0ClÖ&top alUvan ons werk fomtÜbjS uytfpanning fOCCftetl : C06

English

a respite — just as we all at times seek relaxation from our work; also—
Original

hat ojotc öjctcb loeenc itijveinipanning der hcricnen, en ctagun / öat tjc icöcn* tioeaeeltcnbcftoöftcn DköoojlotTWbe.iteidtoetCien» .^^ .

English

the great burden being the severe tension of the brain, and requiring that the wits be sufficiently present and disposed for the words.
Original

©tt fouoemp tod jeectaöen: maat Broeders mönonfcj&ultr baar tc foehen/ toa0 al te poel : toantöc ftigieiijke tfamen-fprake fouDcmp btllijfft een becanDerlna en aanocnamc verademing fjjn Dan t>te mocplpe bctjanöclinoc ta onUccftanöiQcu / eu (auaaö-totlUgcn rtienfcöen/ toaj? Daar maat een ftatUi

English

This would please me greatly; but Brothers, our excuse to seek it there was altogether too much; for the edifying conversation would rightfully be to me a change and a welcome respite from the difficult dealing with the ignorant and the ill-willed — was there only a—
Original

himmu toe Uan btnneit: maat 2. ^n pDec0 werck ij( pet ocneuaie / en vergenoeeen gevende ; toai tïecaöcmUig Dcn mcttfcljc tn fön toetcö foecöt/öu en toetö fipnoplfmoeöe/ aHJ(bpDoo?beclD) öcn koopman; toetö r)p moebe iciuffcn m func .ekenmgen . nopööccO^ut üctDem/ln toatflcfc!fcDapt)p i0 ban geld-wmft te lüielien en öic luft en Uecgaat Hem niet : öcfgelfiic tjer tiaat / de terheerlnckmg van 'sHeeren naam, 't oogmetcö öan on0 toetch/ fefect ol0 Gods Geeft baat In eengiote matetoate/ toaat m icu ueranbeclng foeclie / öatfouöe mpnopïj ronpafTefeomenuentoacemenfegöentooulre/baioocöDc Sahge fieien bctan^

English

true desire from within; but 2. In other work there is something pleasing and satisfying; when the person seeks respite in his work, he does not tire of it — as (for example) the merchant: does he tire of busying himself in his accounts? He does not need others to refresh him, in whatever company he is, from thinking about financial gain, and that desire does not leave him — the same applies here: the glorification of the Lord's name, the aim of our work, especially as God's Spirit were there in great measure, in which I seek change — that would not become me, and one could not rightly say that even the blessed souls seek—
Original

öetinge fOecUen tn gem.vcrbeerlijckinge om bat fjet tjaat eewig werck 10»

English

change in the glorification of God, because that is their eternal work.
Original

Steph. jiiaaat Wcfiingaufcfiuolmaacht. ^ ^ ^ ^ ,.. , ,

English

Steph. But waiting is not the same as perfection.
Original

Urb '(€tj5fOO; 'tOKlU mp maat tot betoO0batbC Godt-vetheerlijckende

English

Urb. Yes, so; it only serves as proof to me that the God-glorifying—
Original

t'fameri-fprake . 10 Dat vernocgende monjitocrfe/ 'tfleen gcen tietabcming Ctl betepfcfit: cnöei0flcgjJmön oogtnctcU te beöeiuftcn ; öoeUc?te iffi(Upöeti;

English

conversation together is that satisfying masterwork; it is not a respite and yet it refreshes; and my aim is to refresh the heart; how hard it is to detach oneself—
Original

ban ben hemel , en Uan bie geeftelijke hemelfche geftahe fijn mOCt/ fOO lU vera-

English

from heaven, and from that spiritual heavenly disposition one must have — so in seeking respite—
Original

demine foeüe ban bat/ 't gwn enchel en/boben alle bingcn op eetbe/ onberanbet^ mh verc^enoeeendltf; gelö^mctt ban fün betbjletig toctfe boenfoubci cniclt

English

to seek respite from that which is singular and, above all things on earth, unchangeable and fully satisfying — just as one would do in his blessed work; and I—
Original

OOC& met tegt fOCChe ban 't b<^haiidelen der onverftandige wederbarlbgen etf. ban Het twilt-redcnen met ontegtftnntgcn/ of die fchijncn twift-gierig te fijn , Of

English

also rightly seek respite from the dealing with the ignorant obstinate ones and from the disputing with the unreasonable, or those who appear to be contentious, or—
Original

dieriTeiijcke. iBaat ten y op uto tegentocrp/ genomen ban be itij ve mfpannmg der herrenen r öatijJ tbaatitb t tegen DeWc ; bJictö r hert meet mgefpannen boö2 eeefteiijke bewegingen en liefde, 'tquammtn opbefjctfenenaanj ni^ manb tö fo oncunblg of fobjcet toel / toatbc aftedie betmag in 'ttebeliicft fcöepfel tot bctmmbcting ban betbjletelijchöepb / betmoepbtjepb / of bet*

English

their like. But against your objection, taken from the severe tension of the brain — that is what I object to; the heart is more engaged by spiritual movements and love; it came naturally to exercise and to stir up; no one is so ignorant or so wicked but well knows what affection is able to do in the earthly creature toward diminishing labor, fatigue, or—
Original

ftrODinaebanlebcnblaC getflen : daimcn met luft doet, doetmcn londer moeyre,

English

the wasting of the life spirits; what one does with desire, one does without effort,—
Original

fcntmcn «en fontepn fpiingt fonbet arbepb i fo en ttoöfcle ich ooit niet/ of toa» re fte tnmpdiefonteyne öaatbatt (laat joh +tu- Ineenegjote mate/mm bet^ moepbhepb/ auamc baat ban ; en betöalben ïjoc tcfi bcfe fo notopjc gcllnUc toen^ öcof öectc/ Uöcntoeet gecnanbje tebe baat ban tebebcnchen / aljibatber* baailücftgebreck van Gods Geeft baat top ban fpjefeen/ öleonfe öewcbetbiU-

English

and as a fountain springs without toil; so I never doubt either, but that if that fountain which stands in Joh. 4:14. were there in a great measure, no fatigue would come from it; and therefore, how greatly I desire this so necessary condition as is desired here — I know of no other reason to consider for it, than the lamentable lack of God's Spirit of which we are speaking, who, by wrestling with us—
Original

ienbe met 't eetigte van de heylicheyd des Heere, enble onbegrijpehjcke onver- Seliikrliikheyd van alle fijne- H.eyaenfchappen.onfen monb altöb baat baö fOU*

English

in the severity of the holiness of the Lord, and the incomprehensible incomparableness of all His holy attributes, would always cause our mouth to overflow with that—
Original

leboen ObetlOOpcn. CJclnthbC felbCOn0 OOCÖallC hooge-agtinge cneerbiedichevd nevens die H. Majdkyt in beftetten inplanten fOUbe/ bte top ban tóCbets

English

overflow. Would that same Spirit also plant in us all high esteem and reverence alongside that holy Majesty, which we from of old—
Original

om in be oclfcningen/ in gcfclfc fjappcn/in bergabcringen bctoncn/en uy tdrucken

English

in the exercises, in companies, in assemblies would show and express—
Original

fOUbCnbetbebObCn alle eerbicdicheyd, biemeneentgc menfi:helijke Hoochcyd

English

so as to surpass all reverence that one shows to any human greatness—
Original

betoftft/ of betoöfcncan; nuin befen en oo^becleicömöne m Mede- Broed c ren fo niet: maat (ïabetbaafl en bcrtfiaamb obct mp fclbe/al0 ih bebenHc/ wie de Heere wie wy fön / CUwelck mijn befeffcn, boog-agiing en eerbied baar

English

that one shows or can show; but in this I judge myself and my Fellow-Brothers too: but I am immediately ashamed and dismayed at myself, when I consider who the Lord is, who we are, and what my feeling, esteem, and reverence there—
Original

ïi6 BESCHOUWINGE

English

116 BESCHOUWINGE
Original

ncUÉtijSfiJ. ^clurenmoeflcicfeniet/ tofenjs tomö öct ijJ dcheeilijckheyd vao die Son anöcre tc toogen/ bcüanoi^i toefen/ en a[0 verd .vijnen in 't gcfigtc / ban

English

should be. I must confess, unless it is the glory of that Sun to show to others, to be present, and as it were to vanish in His sight, before—
Original

tieffdflÖ Majelteyien Groothcyd, ÉUÖdt/ inaUcbetoninge van eerbied , bewijfen ? 10 niet öit DC wortel van alle heyloosheyd tn ÖC tlinóccen öat fp l)an jongtf op Ö'OUDcr0fO weynii» cerbiedichcyd fieu betoÖlcn nan ÖC üodlijke Hoocheyd ?

English

that most beloved Majesty and Greatness — God — in all showing of reverence, to honor? Is this not the root of all godlessness in the children, that from youth they have seen so little reverence shown to the divine Highness?
Original

toat een nab^ucb moét Dtt Dan op üe Gemccnic tjibüen {

English

What an effect must this then have upon the Congregation?
Original

Ahik. jiBaat w. Broeder, laat on0 baat eenjs een epnb ban mabcn/ ih mett» betoci/ bat OP baactn betdtoaien faubet. ^onbccióc^i i9bc0 %ercnbeiepb ontrent fen boleö/ bteubat folcbenDig teficn / en fo tocpntg o^nabe cfo't fc^m) baar ontrent boet: i^ptjeibe onbepaaibe boü.oDepo: 9ti.0 ben]|ecre

English

Ahik. But dear Brother, let us make an end of that once; I believe well that you would get lost in it. Singular is the Lord's patience toward a people who are alive to see such things, and who show so little grace (as it seems) toward it; He Himself has unlimited goodness: O the Lord—
Original

ecnjSl beÖagcn fal lij» volck met hjn Goed te verfadigen , ban fal ||p QOÖ de zielen der Fnelteren met vetticheyddroncken maken. Jer. 51:14.

English

will one day be pleased to satisfy His people with His Good, then He will make the souls of the priests drunk with fatness. Jer. 51:14.
Original

U ib. 5&at ISS be toaatO^Pb/ mijn Heer ; cnbe/ÖOe fcPtl bit felbC in fo verde het

English

Urb. That is the truth, my Lord; and, how this very thing, insofar as it is—
Original

onfe fchuid i0/ cctte fcer bcclagcltjöe faBe iff ; fo can iö nogtljanjj toel merr ften/

English

our fault, is a very lamentable matter; so I can still well observe,—
Original

fag(CÖbe verhevene gedagten, bConnafpeiirlijcke wijsheyd, en onbepaalde vry-

English

saying: the lofty thoughts, the unsearchable wisdom, and the unlimited free-—
Original

heyd, banWenoneyndigenSouvercyntc rcgte/ ich fonöc i^citt noQ UerbecrUj' fienen p^tjfen inbcfcn beeUj enmpbergcnoegen/ bcrtoeerbigt tctoerbenecti toeclnupg te fOn ban b upt-boecinge fpncr onOoo;g?onbU)&er raabflagen* |]@aac laatonssboowtin.

English

dom of His infinite Sovereign rightful authority — I could still further glorify and praise Him in this respect; and my contentment, being deemed worthy to be a small instrument of the carrying out of His unfathomable counsels. But let us go forward.
Original

Ahik. g^og/ mijn Keer, battöp baar ccni* af raBcn / en tot •tbolcfeobec* Oaan/cn/ belieft fiet u/ niet feer in foojten/ op bat top een epnöe c ciigen.

English

Ahik. Good, my Lord, that we move somewhat past that and proceed to the more perfect — if it please you, not too briefly, so that we may arrive at an end.
Original

Stcph. <0p moet cbentoel ecnigfinji 't gros des volx enb' ||et vromer flag batl Denanbere onbcrfcOcpbcn.

English

Steph. Yet one must in some measure distinguish the common mass of the people from the more godly sort.
Original

Ahik. ^aar i)eb tc6 niet tegen ; maar binbc ban bat gcm. gros in fo een duyfternis van geeiteioosheyd, bat icftniet entoeet/ toaar 'tberfiaaleenaanbang tc gcben. ^zbet 't Chriiiendom bat ben naam ban leben Decft legt baar ai0 bie

English

Ahik. Against that I have nothing; but I find that the common mass is in such a darkness of spiritlessness that I do not know where to begin to give the understanding any impulse. Behold — Christendom, which bears the name of life, lies there like those
Original

doodsbeei deren DÏC Ezechiel fag/ Ezcch. ^7. biC leer dorre toarcn. SBaCF flCt gp

English

dead bones that Ezekiel saw, Ezech. 37, which were very dry. But do you see
Original

crgcnjScen blicUi een ftoiiecban cenig toacagtiggeefteiijk leven ? toantbnn fou*

English

anywhere a spark of any true spiritual life? For then one would
Original

bcnfpOOb door den Geeft wandelen, G A.f;:z^. 'tganfcftc Chriftendom fcfjlint

English

be stirred to walk by the Spirit, Gal. 5:25. The whole of Christendom seems
Original

t'fianö baar in tc beflaan / bat ben menfcOc fig felben upt fig fclben maar flcctö

English

to consist entirely in this, that the person merely from within himself
Original

inbcciben en totjiJJ mahen Öan / dat hy door CbriftuKi met Godt verfoent enb ge- •regtvcerd gt iö/ etc.

English

imagines and persuades himself that he is reconciled with God and justified through Christ, etc.
Original

Stcph €>ö la 1 toant bat meent Bp öat boo? t leven Bern booj CDjt^um toe* öcr bertoo?brn/ bctehcnt tocrb.

English

Steph. So he does — for by that he means that the life recovered for him through Christ is signified.
Original

Urb. ^0 bcbcrftbenmcnfcljfigfelbcn/ en berb?aept baar toe be cragtigfte woorden bcr ^cli?tfturc. toant of toelbaar booj mcbceen vrolijk leven et geen oo&booj bebcrgcöingcöecfonbcn bcroo?faaöt tocrb ) berflaan tocrb ; folcert onef cbentoel 't l|. ïBoojö bat 't leven boo? CÖ?iflum bertoojben epgcntlijh i^/

English

Urb. So the person deceives himself and twists to that end the mightiest words of Scripture. For though a joyful life is thereby also understood — and no cause of harm through the burying of sins is produced — yet the H. Word teaches that the life recovered through Christ is properly
Original

niet dg, maar Gode leven Rom.ö:ii. 2.Cor. f: if. enb alfobctoaragtigc bcCa

English

not dead, but living to God, Rom. 6:11. 2.Cor. 5:15. And thus the true description
Original

locftciiing / aI0 top clbcrsJ aanmeröten: maar/ mijn Heer Ahikam gelieft boojt te gaan in uto gcoppcrt concept.

English

thereof, as we noted elsewhere. But, my Lord Ahikam, please proceed with the concept you have raised.
Original

Ahik. ^ict! baar tooub tcb Denen. Höpbunöt onferliebcn geefteioosheyd allcrmceit baar upt biijcbt/ bat fp fig fcer bolmonbig fcggen en roemen door

English

Ahik. See! That is where I was heading. Our dear spiritlessness is most of all evident from this, that they say and boast very confidently that they are redeemed through
Original

Cl'riltum verlolt té fijn/ in Igcm vergevinge van hare fonden tC ftcbben/en bicrgc*

English

Christ, that they have forgiveness of their sins in Him, and the like —
Original

Uiiiii baar op boutoen fp eene grootc geefteiijke vreugde quanfwpjs/ nirtban

English

and upon that they build a great spiritual joy, as they call it — not from
Original

vafi Z I O N. VI. t'SAw; iiy

English

of Zion. VI.
Original

^erun (idOdntfpblü&en tonbecfoecb) maar gmoegfaam om tiaar refieb^feacn tn Inflaap ttöouben; cnDc nogtOanji bjcngt in Jjaar gem. verfekenhcyt en

English

themselves (as they are examined and searched), but sufficient to keep themselves satisfied and asleep; and yet brings into their common assurance and
Original

vreugde geen UptfleÖenöCPglanfrÖ ban verlocheninge, deugd, Chrittelijke gronden, en een hémellch lev«n bOO^C |3ual0top 't H. Woord <n-fien na cn' D00|

English

joy no shining forth of self-denial, virtue, Christian foundations, and a heavenly life — as we observe in the H. Word, looking toward and through
Original

toelfie De H. Geeft alieenchjercbt/ foöebinbentop/ bat/ gclöft tganfcfjegenaden-werck alUcn baat toc gcctgtet 10 om ben mcnfc te heyhgen, en lig te boen

English

which the H. Spirit alone governs — so we find that the entire work of grace is directed solely toward sanctifying the person and causing him to
Original

verlochenenj alfO be toe- eygeningc des- iéts in ben menfcbe nfet anbct0 al0 gem. Heylicheyd bjetCfeen en Can: toant biat i& ÖOg Chrilti öjn, alfS fijn onderdaan of fÖn lidmaat fijn < enbat iSÜmmetjJ ganfCÏ) üch verlochcnden Chriftodicnltbaar en gehoorfaam flcllea ja bOO; Chrilti Gedt ban h'izm in 0110 Öalenbe m wonende tffectijb geleydec werden , fuljC men 't vieefchcruycigt met de bewegingenen begcerlijckheden Ga!.^:24.. en feber toat Can er Upt bie H. vereenigingmecden Heere ChriitobOO?bJelÖ top van fijnen vlccrchefjjnEpb. ^: ^o. anbetjJ Ont^oan

English

deny himself; so the appropriation of this in the person can yield nothing other than that same holiness: for to be Christ's is to be His subject or His member; and that is surely to deny oneself entirely and to present oneself as a servant and obedient to Christ — yes, to be effectually led by Christ's Spirit descending and dwelling in us, so that one crucifies the flesh with its motions and lusts, Gal. 5:24. And indeed what else can arise from that holy union with the Lord Christ — as we are of His flesh, Eph. 5:30 —
Original

aijfeen leven Chrifto, en fulc6en%gemeenfcDap tueeibigi in toelche Chrilti

English

than a life to Christ, and such a fellowship together in which Christ's
Original

celtake UptgebjUffet toietb/ GaJ.4.: 19. gdöh ooft de vergevinge der (onden, item

English

likeness is imprinted, Gal. 4:19 — even as the forgiveness of sins likewise, and
Original

de vreugde en trooft des Geefts fuljc epgentlöft lot [jaren oogmcrfec fjebben. Sfijf

English

the joy and comfort of the Spirit have precisely this as their proper aim. Now
Original

nu een menfCftefcgt de vergevinge der (onden bCC^agttg te fUn / verfckeri van fijn Saltcheydtefün/ en baat OOOJgecftelijck verheugd , fingt Davids Pfalmen tOt

English

if a person says he is a partaker of the forgiveness of sins, assured of his salvation, and thereby spiritually rejoiced — and sings David's Psalms for
Original

füntcood/ ai0Amor.6:f. immers mocfl fooeeneGeeftdijk, HeyügcnGode

English

his pastime, as Amos 6:5 — surely such a one ought to live a spiritual, holy life to God:
Original

leven il^jnherteverwijdet fynbe mOCfle lopen inden weg van Gods geboden, Plal.iiprji. bie blijdlchapdcs Heeren llioefle fijne fterckte fïjn/ Neh. 8: ii* We reynjginge hemden levenden Godt doen dienen, Hebr. 9: 14. bie beloften hem fig doen reynigen van alle befmeitingen $C. 2. Cor.7: i. flltlJOOSf aIjS fp feg# gen toOUbcn bat fp gemeenfchap met Chrifto fjeÖben fO moeflen fp ook felve allo

English

his heart being enlarged, he ought to run in the way of God's commandments, Psal. 119:32; the joy of the Lord ought to be his strength, Neh. 8:10; the cleansing ought to make him serve the living God, Hebr. 9:14; the promises ought to move him to cleanse himself from all defilements, etc. 2.Cor. 7:1. In sum, if they would say that they have fellowship with Christ, then they ought themselves also so to
Original

wandelen geiiik Hy gcwandelt heeft. i.Joh.2:6. <gnbe na de mate van dieverfekerihcyd mO<f! 00& CCnigfinjBi de mate van by fondere Godfalicheyd en beclOCDe*

English

walk as He walked. 1.Joh. 2:6. And according to the measure of that assurance there ought also to be in some measure the measure of particular godliness and devotion
Original

ninge füji. nu bat en binben top (feg tth ) onbec onjS foo niet : maar m tegenbeel/ bp be be loffïe/ toerelbfcBe/ bleefcDeIpe/ naam-Chriftenen fultgp be meeflc ver-

English

of life. Now that we do not find (I say) among us in such a manner; but on the contrary — among the lax, worldly, fleshly, name-Christians you will find the greatest as-
Original

fekertheyd en trooft binben/ en bpbe befte, be merite ongeruftheyd , en ttoijfc*

English

surance and comfort, and among the best the most unrest and doubting —
Original

lingcn; toaaromi toantb'cerfle nemen ben Geeft des Sathans en bet btb^iene^ rpe boo^ Gods Geeft aan ; enbcb'anbere ontt ccftt of ohtfioubt be J^eere den

English

why? Because the first take the spirit of Satan and the spirit of deceit for God's Spirit; and the Lord withholds or withdraws from the others the
Original

geeft des kjndfchaps, bcr overtugingc etf. toaOtbOOJ d'andere werckineen des

English

spirit of adoption and of conviction, etc., whereby the other workings of the
Original

Igeefts ban ooft toepnige fön.

English

Spirit are also few in them.
Original

.«.li!'''^.?;",!'"^^^ i?^/^ geen mijn Heer baar fegt/ jSonne-tlaar fn 't ganfcfie

English

Steph. What my Lord says there is sun-clear throughout the whole
Original

lanb. m ! ftoe ganfCt) feer Deeft ban de Heere 't land verladen ! 't ijS al0 of geen

English

land. O! how utterly and greatly has the Lord forsaken the land! It is as though no
Original

Gceh ban toare trooft enö hcyligmakingein ben lanbe meer toarc/ fo toepnto co*

English

Spirit of true comfort and sanctification were any longer in the land — so few come
Original

(Wen bie ttoec onbec on^ in een onber-toerp te famen : toant ond gros der Chriftenen , bic fig toel te bjcben en getrooit te fijn roemen / en gcijen geen gianfch van veriochemnge banfig / en toecbcn alfo bcbonöen natuyriijckc menfcfien den hi^fil"'^'* ^ ^"'''^'J"'^/*''^- ^"^^ nogtbansJ feggen bat ben <0eeft met

English

who join those two things under one subject among us; for our common mass of Christians, who boast that they are well satisfied and comforted, show no gleam of self-denial, and are thus found to be mere natural men — and yet say that the Spirit with
Original

Gods kinderen fijn/ baar fp nogtfian^ toerclbfrbeu u^^&Ï^^\^^^J!^ ^^^"Jp ^"^ "P* Geeft-dry veren ('t geen fp bc cegt-geeflelij.

English

God's children are — while they are nevertheless worldly Spirit-drivers (which they call the truly spiritual
Original

Öenb Ctoütcn) toant ftacen mgebeeldeden geeft fp^ceftt/ harer herten bedriege- !i!rwiïïl!?^^Öen) 'tH. Woord, bat OniS gene vergevinge derfonden bPr.

English

ones) — because their imagined spirit speaks, deceiving their hearts — the H. Word, which grants us no forgiveness of sins apart from
Original

'Rielöct/ alj{ bie naar abbcnant üeidebaart, Luc. 7: 47; geen kinderen, oijSbic

English

that which accordingly bears love, Luc. 7:47; no children, except those who are
Original

Godtvrereni.PeM:i7.enÖeni<talUcnIeeCt/öat WettoW trooftcntlCheyligma*

English

God-fearing, 1.Pet. 1:17; and teaches in sum that comfort and sanctification
Original

kinge aan clchanöcc bad fün/ maat faöc mu fulcöe tooo^öm bcfcfiatift/ t»at lieMgfie natutetiaac banbctoonb toaDDe hcyiicheyd tefün/gelD& ai^ifjct

English

ought to be joined to each other; but since such words are obscured, the dearest nature thereof is shown to be holiness, just as it
Original

<30DjS binOCCCn/ Chrilti leden.onderdanen, eygenen CtC. nocmt : D( intllgfle na» tUCebaneen onderdaan ais lodanig (0mtmcr0 gehootfaam fijn. CnnOOt^antf ttfi mcnfCDcn fmeDm Onjf/ op tl aanbCClDcn ban donvolmaackrheyd der hey-

English

names God's children, Christ's members, subjects, and own ones, etc.: the innermost nature of a subject as such is always to be obedient. And yet men forge for us, on the plea of the imperfection of the
Original

ligen, 't goede herte, en '6 towtnlet toat al/ eencn Chniten, Me (ig leeft en geen ligt van hcyiicheyd en bectoont. ^Ui0Dancen encöele <entööfiafipfcöebjoom ljuptcn 't tooojD/ en fonöec <15ecll. €ntDeüctomtie vromen, ölc öe öepltcöepö Ijeminncnfouöen/ ontcecfet öe Igccte tn fijne 1^. ©öffiepöbcelfinsJ den geelt der overiuginge, tn öc? trooits. jKaac laat OU0 tot pet anöetjJ oöec-gaan. Step. ö bïb u fomtööss ijo^en feggen Broeder Urbane, Dat OP 't feibc metfi»

English

saints, a good heart and well-meaning intention that justifies everything — a Christian who lives for himself and shows no light of holiness. Thus a few Enthusiastic dreams dance outside the Word and without the Spirit. And the diminished pious ones, who should love holiness, the Lord withholds in His H. Wisdom in part the spirit of conviction and of comfort. But let us move on to something else. Steph. I have sometimes heard you say, Brother Urbanus, that you have noted the same thing
Original

te «pt 't geb. eek van de hand-lcydini;e des H.Geefts. J©at Öog Daat UU) me* ning in W. Broeder? r ,

English

from the use of the guidance of the H. Spirit. But what then is your meaning in that, Brother?
Original

Urb. (Cetcgteoppettopbat' mijn Broeder, en comt o»ec opfonoeriticB tocl tepaffe. 5&e Saiigmaker fpiccBt baaï ban loh. 16:13. aW^pfcgt/ dat dien Trooiter toclcUen l^p aan fönboih beloof De loh. 14.: 16, 17. en die tngn by haari.

English

Urb. That which my Brother raises is right and comes very aptly to the point. The Savior speaks of it in Joh. 16:13, where He says that that Comforter whom He promised to His disciples, Joh. 14:16, 17, and who was to remain with them forever,
Original

blijven foude . fiaacU in alle de Waarheden foude leyden , enpupjcn; lUÖeet d'Apoftel door Gods Geelt geleydet werden R.om.8: 14- (flljf 006 David Pf.i+j: 10.) item wandelen na en door den H. Geeft Rom. 8: i. Gal.^rif. i$fet 't hf.

English

would lead and guide them in all the Truths; see the Apostle led by God's Spirit, Rom. 8:14 (as also David, Psal. 143:10), likewise walking according to and by the H. Spirit, Rom. 8:1. Gal. 5:18. Is it the H.
Original

Woord Is^D'eenlgen regel ban onjjgeloob ealcben: Dit (lelt onji tot Dien cpnbe

English

The Word is the only rule of our faith and life: it sets us to that end
Original

DerfCÖepDene Gods-fpraken, hiftorien, vermaningen etc. bOO? / Upt toClCbcntop

English

of the various divine oracles, histories, admonitions, etc. before us, out of which we
Original

reguien op maften om Daat na onji te be(lup?cn : Defc aile/ai0 toijfc bcbattcn/aljl eol De felbe onjj tnbe pjeDicattentoecDen boo?ocD?agen/fungencroal/of gemeyn oeboeglucö boojeen reDelütft fcfjepfel/ Datöooj opmahtnge ban eengemepn upt De bpfonDethcöen/ enbjeDetom/ Doo?ttechtnge ban bpfonDctljeDen upt't ocmepn ett. tot fiennlffe/ en oeffentngen conu ; toani De bpfonDetfieDen (feggen

English

are to draw up rules to govern ourselves by. All these, when rightly handled — as when they are set before us in the preaching, sung in general, or used in the common manner for a reasonable creature, which comes through the drawing of a general principle from the particulars, and again through the deduction of particulars from the general, etc., to knowledge and exercises — the particulars, we say,
Original

top) fnnoncpnDIg. «©itijSfObJCltOt onderwijs, maatDC waarheydUgttnbC

English

we say are necessary. This serves for instruction, but the Truth lies in the
Original

byfunderheden, toaatbanDe gemene ftellinge bjaragttgebcdienftelijcke middelen fÜn; blüftmenebeabjeUn't gemeen , enDcenDaaltmcnniettotyderbyfonder. 't gemeen op 't felbe toe-pafenbe/fo 10 men ««^«0? jget ban ft^^^^^ een anbet; toant Dat gemeen 10 alleen om 't öPfoj?c« « bejcflaa^^ u^'t^Si^, taabt Defaab/ biet In bcflaat 'tbjefcn/ftict legt D'oefTenfng j aW bp boojbeelD / upt Phii.3:2o. mahen en leren top cenc gemene leire. '^jït °'^ig"£"P ^^^^^ den moet Hemeifch fijn. mt (0 Dc Waarheyd ; maat t \Meren/DeoefTenlng/ Oc

English

particulars, from which the general proposition and the means of worship are derived. If one remains only in the general, and never at any time comes down to each particular — applying the general to itself — then one gets one thing instead of another; for the general exists only to understand the particular. Therein the substance lies; therein the exercise lies. As, for example, from Phil. 3:20. we draw out and teach a general doctrine: namely, that our citizenship must be heavenly. This is the Truth; but the teaching, the exercise, the
Original

faaö felbe bCftaat Daat In / Dat alle onle byfondcre daden hemeifch en geeltelijk fijn. ^0 leren top upt de kenniffe van Gods DC0 ^Cfteppet^ TVu!itl\lr

English

substance of that very thing consists herein: that all our particular deeds be heavenly and spiritual. So we learn from the knowledge of God the Creator
Original

fleliib alles uyt Hem is. fo alles tot Hem fijn moet Rom. ii: 56. D(t (JS De Waarheyd : maat in ons m öe H. lohannes fpjeeBt i. loh. 2: 8. ) bet waragtig. fll^ top ons felven, *t onfen. enD y der onfer daden in 't by fonder, tot, en voor den

English

that all things are from Him, and so all things must be unto Him, Rom. 11:36. This is the Truth; but it becomes true in us — as St. John speaks, 1 Joh. 2:8 — when we direct ourselves, what is ours, and each of our deeds in particular, unto and for the
Original

Heere, alö baat epnbe/ ttgten. €n fo in alle^. ^«.^P anDere boecben iefen/ entoat on^Den "^^^^^ toont / 't tö nf et anDer0 aljS fo gemeyne reguien Die onö geieett toerDen / of DIc totfDaatuptoP-maben: enaljitop bieöebbcnfonDettotDe byfondcre toe-ey-

English

Lord, as their end. And so in all things. When we read other books, and whatever the Word shows us, it is nothing other than general rules that are taught us, or that we draw from it ourselves; and when we have these without applying them particularly to each
Original

fSvnron e byfonder. daden bOOJt UQm/ fO ^^^^P^^

English

particular deed as it comes forth, so
Original

vsn Z I O N. VI. t'SAM. 11^ fCfiOOmNiet, «11 OÜimilJe Waarheyd , WctOt fwarer oordeel t>(CMIlfaI. Luc.

English

of Zion. VI. Together. He who has known that Truth, for him judgment will be heavier. Luc.
Original

12: 47. ®03 öat ü« in ons waragtig toccöc/ Dat ijS/ onöcc anöcrc/ De iwcrchuiQc

English

12:47. But that it become true in us — that is, among other things — the working
Original

ban Gods H. Geelt, Die 0110 inde Waarheydieydt, CllOpclCÜC lipfOllDerc flClep OeiUD^ptl of bOO^Dal den Chriften gedencken doet, ölClUCöelOp dat lijn doen tOÊ'tC-pafT^n j öatljj dnn Waarheyd, enöaarom toetöi^P ooft den Geeft der

English

of God's Holy Spirit is required, Who leads us into the Truth, and in each particular step reminds or beforehand causes the Christian to remember, so that he applies his action to it; so that he is thus the Spirit of the
Original

Waatheyd Otliaamt. Ioh.14: 17. fotaacftt Dcfaaft Cttft/ en Den mcnfCljvan leggen lot doen j enöccnisi niet anberö 0I.0 ccn opweckinge cn applicatie todchc

English

Truth, called by that name, Joh. 14:17. Thus this makes the difference between knowing and doing; and it is nothing other than a stirring up and application which
Original

d'eerlie oorlaack (n bc tweede UjetClU (ad iingulaiitatem aClus alfnunfCOt ) tOt

English

the first cause draws by the second means (ad singularitatem actus, so to speak) unto
Original

Dc by londcre daad. ^tct nu/ Dicc Dapcct Ijtt on$i Dolcft oanfclj fcec } fp ijeUUcn

English

the particular deed. See now how greatly this affects our people in general; they have
Original

WnÓetcn fÖnÖC InDe Catcchi/aiieCtC be grond- reguU-n van de Chriftenhtyd bCCUflCleCCt/ OaaolÜÏ {)0?cn fp ÖÜ' in DC predicaüe, 'fplefcnDtCtn iH. Woord,

English

learned the fundamental rules of Christianity in the Catechism since they were children; they hear them again in the preaching, they read them in the Holy Word,
Original

Doö inD'oetfcninoenictfulï / maat IcUen flcojS tooo?De Danö af /010 of fp fncftelc heydenen toacen : fo \Mm fp (üp tjoojbcclD) m Utftnau/xw conncn fpjcccUen/ Dc

English

but not in the exercise; rather they live entirely apart from it, as though they were utter heathens. So they can speak (for example) in conversation of
Original

regelen van maticheyd, kuysheyd, Icdicheyd in clederen ikc. maac aiSi IjCt Op

English

the rules of moderation, chastity, sobriety in dress, etc.; but when it comes to
Original

hier, m nu, tcDocn aancomt/ öanUolGcn fp öar< l)f acettcn aljSoffpöic noyd

English

doing it here and now, then they do it as though they had never
Original

gehoort. Of lefus leven noydgefien cn OaöbCtt.

English

heard it. Or as if they had never seen and had the life of Jesus before them.
Original

Ahik. g^icfttoüijï Oecft nip bat ooft boen uertoonbett (laan/en bencftcn: foub? men onbcc onfe €fjai(lencn een IcUen be H. Waarheyd oeluftfojnug fpeurcn/ foo

English

Ahik. This very thing has also caused me to stand amazed and to reflect: should one among our Christians discover a living love of the holy Truth, then
Original

Uiacc Det tOel Uan nobe/ bat y der eenen leeraar geduirig by hem had > bie [|em tn

English

it would indeed be necessary that each one had a teacher continually by his side, who would guide him in
Original

dcfte ïjaalj en boo;bal UoeesS ijoat u boen/fo toepnig baengt ben menfcDe be geme^ ne leïc tot bpfonbere baben.

English

this regard and beforehand always say what to do — so little does the general teaching bring the man to particular deeds.
Original

ürb. jöeöalUen bat fuly onmoogiijck toaw/fo en toajJ Bp ooft baar mebe niet geholpen : toant niet alleen / fünbe babcn/ bicöp in njn cenfaamheyd boetcit

English

Urb. Even if that were possible, he would not be helped by it either; for not only the deeds that he must perform in his solitude —
Original

boen moet/ caljS bp Uoojbeelb alle finie intocnbioe oebaoten cn betoeotnocn) onlaiiijcke j enöeiji benmenfclje otncocn fijn daden te verbergen : maat ooft fa een indachtig-maken en ontb?eecftt'ec niet alleen m\/ ful)c folibc Ijem noQ toel

English

such as, for example, all his inward thoughts and movements — it is impossible, and moreover it is in man's nature to conceal his deeds; but also such a reminding is lacking not only in these, such a one would still certainly
Original

/onittjDi$ of bOO? fijn eygcn gehcugenis , Of bOO^ eenigen vriend , Of bOO^ bC goede Hngel en (bic niet in 't ücljamclüft alleen/ maai ooft/ en boojnamelüh tn*t teedelüft ben C!)^t(len gcbiendio fön) fjoojben ftpfc maat / gcfcljiebcn : maat ben indagtig-makenden Geeft felbe moet tomen / en|iemmet eenen opwecken,

English

sometimes be reminded by his own memory, or by some friend, or by the good angels (who serve the Christian not in the bodily realm alone, but also, and chiefly, in the spiritual) — such reminding, however, can only go so far; but the Spirit Himself who brings to remembrance must come, and at once stir him up,
Original

be tegenttatid< n wech nemen , en N. B. maken bat ben mcnfCj^e in fijne infeitingen wandelt Ezech.5<5:27. en batiji in de Waarheyd leyden : en 't werken in den

English

remove the hindrances, and — N.B. — cause the man to walk in His statutes, Ezech. 36:27. and to lead him into the Truth; and the working in the
Original

menfche werken aljS Paulus fpJecftt Phil.ztverf. i;. <ÊnbC bat bit fO ijf/mijn Heren, blijffttiiPtb ctbarentliepbin t geefreioofe bolth obcrclaat; toant niet al* leenenftaanbelicben/ aljtf topïiet boen aancomt handeloos, en boet een pc* oeiijft nafünlnli Jjem lepbt/ ('tgeen b'eetfletrap banbitanaabijS) ; maat ooh/ijj be Waarheyd feib (ijact al aangetocfcn en tjet- inner t)ban Ijaer fo vreemd,

English

man works, as Paul speaks, Phil. 2, verse 13. And that this is so, my Lords, becomes evident in the godless people left to themselves; for not only do they stand idle when it comes to acting — inactive, and each one dangerously follows wherever his inclination leads him (which is the first step of this descent) — but also, while the Truth itself has already been shown and reminded to them, they are so estranged from it,
Original

cn verre at, al0 Of fpfC noyd gdioort en Ijabben / Om bat fp de woorden tocl QC^

English

and so far removed, as though they had never heard it — because they have learned the words well
Original

Boo?t maar bc Waarheyd feivecbie in d'oeftening beflaatj nopb crbarcn en lieü? ben : bit Ijcü icft menigmaal tot berbafingc toe bebonben / en fjeeft mp t onbet^

English

but have never experienced or loved the Truth itself, which consists in the exercise. This I have many a time found to the point of amazement, and it has made me understand
Original

fCljepö leren fien tUffCfjenbe Waarheyd inwoorden geleert , cn van den H. Geeft den menlchen gedaan te ervaren : ia fO bCttC gaat bit/ bat gem. Waarheyd no*

English

the difference between Truth learned in words and Truth made to be experienced in the man by the Holy Spirit. Indeed, this goes so far that the said Truth, when it comes
Original

penbe't Cfj?i(len.|eDen/aan ben Clj?iflen/ (bie be fclbc weet, toc-flcmt/ anberc boojt leert etc.) alöliet op'toeffcnen comt/ fomtjjbjoi niet alleen vreemd , ia maar ongcriimb/ befpottclijft / beragtelijcft / bertoerpelücft/ blamciücftiö;

English

to the exercise, is to the so-called Christian life — to the Christian who knows it, assents to it, teaches it to others, etc. — sometimes not only strange, yes but even absurd, ridiculous, contemptible, objectionable, blameworthy;
Original

t3« BESCHOUWINGE

English

Contemplation of Zion
Original

•llJ 6p bOOjliedtl / dat een jongman oncuysheyd foude weygeren ; CObé ifi tJdSt

English

as for example, that a young man should refuse unchastity; and thus it is that
Original

oUct fclbc Dc name een jofeph ('t boo?beelti Dat <0oö0 H.Geeft feiue ona tot na»

English

for that very thing the name Joseph — the example which God's Holy Spirit Himself sets before us for
Original

bOlg^ngbOOJflclt) «nfpot-naam OCtoOjDen: item/ dat een Crijgs-man aflrront

English

imitation — has become a nickname of mockery. Likewise, that a soldier should bear insult
Original

foude lijden fonder wrake; cnomaUötöe blecgelj)c6e: fUtfoMemifi tnbefen «lUnbcn Chriften Dcrbpmcn bctbaflctt bpgebje&ban gcm.hand.ieydinee des H. Geefts. T^tQmm uqukn tocct Dp/ en öouöt öP booj ïoifi cnbc fmt/ battjJdeieerein pjeWcatCe/ Catechisatie/ belijdenis, (O fpjeetfit öP/ foant*

English

without revenge; and so for all the rest. So it is that in this blind Christian the surprising lack of the said guidance of the Holy Spirit is hidden. For that same reason he knows and holds it for certain and true that he learned it in preaching, Catechism, Confession — so he speaks, for
Original

toOOJÖt Ï)P geb;aagb fijnbe/ oncuisheyd isfonde: Alle wrake ongeoorlofcetf»

English

when asked, he says: unchastity is sin; all revenge is unlawful —
Original

bog 10 bcrte t)an Daar Dat De H.Geeft ben menfcöe tot De p;att|)tfi ban Die waarheyd fouD Djengen tn De bpfonDece DaDcn/ bat et/ fetfjS bp begeijjfte lieDen / niet belacfteUicbet cnfcftönt/ aWbe pjactöcftbanbtc waarheden ineen longman,

English

yet it is far from that to the Holy Spirit bringing the man to the practice of that truth in the particular deeds — so far that it seems, even among devout people, nothing is more laughable than the practice of those truths in a young man,
Original

Crijgfman etf.

English

a soldier, etc.
Original

Steph. Weerde Broeder, 'bflt bjcl Dat 'ttoaat ftf 'tgeen g» fegt. Cben»

English

Steph. Dear Brother, it is indeed true what you say. Even
Original

toel/ alfoen ijJDieGeeft-geieyde niet toeg/ of Daar (tf nogfoal eeh redelijk goeden wandel OnDer De Chriftenen.

English

so, though the Spirit-led may not be entirely absent, there is still a reasonably good walk of life among the Christians.
Original

Urb. i^at 10 toaar Broeder, nootDöttJï den top baarblöcfieïölt onberDctgc* mcne gros des voix , 't geen 1(6 Daar gefcgt ftcbbe. €n nopenbe bien goeden wandel , Daar OP Dan fegt / of Die toel tn fommige tocpnigc upt tenigc geicy de des Geefts boo?t comt j in 't gcmeen nogtljan^ i0 Bet berrc Daar ban Daan / felf WtötoiljJ in Die/ Diemenai vroom engeefteiijck ffftattcnfouDe, Hljigperop let/fu{tgpDtcbtoD(0bebinDen; batDiefchijn-deugden (cpDIngen ban tiaar na-

English

Urb. That is true, Brother; but we must look under that broadly common gros des voix — what I have said there. And regarding that good walk of life, one must then ask whether it proceeds in some few from some leading of the Spirit; yet in general it is far from that — even at times in those whom one would consider pious and spiritual. Look closely at this, and you will readily find that those apparent virtues are inclinations following their
Original

tuyrlijck humeur fi^n ; Of toel inhoudingen van (Omrarie ondeugdfame werken ;

English

natural temperament; or else they are mere restraints from contrary vicious works;
Original

bte Dan ban ben onvoorfigtigen Chriften, in fis fclDca/ of tn anD?cn/ taoob toef Dan De Voorgangers felbe (Dtenualtn poffefTiefön/ upt 't Neganjve ban 'tf itienfcben ttaat poGiiveiijck t«oo;De{en) boo^ deugden gebouDentoerDen/ en batfenpt De geieyde«ies H. Geefts comcn/ toelcbe men notop;lpbbebtnDenr« fieltlcb Doo} gebjecb ban gdegentbebcn tot 't guaDe te gefcbieDen ; en fo ifi t ntee lijeemD/ Dat een/ Dien geen ongeii jck en gefcliiet/ niet wraakgierig en f0 / Dog fo

English

which are then held by the unwary Christian — in himself or in others, and indeed even by the pastors themselves (who, being in possession thereof, positively judge them from the negative side of man's condition) — to be virtues; and these do not come from the guidance of the Holy Spirit, which one would most readily find in the spiritual, but through a lack of opportunity to commit the evil. And so it is not strange that one who suffers no wrong is not vengeful — yet is regarded
Original

ten bOO; deugdfaam te bOUDen / en Dat bp door Gods Geeft geley det tocrbt / en«

English

as virtuous, and as one who is led by God's Spirit — and
Original

fieleDtoaaifbepD. Broeder: foftaatbetmetonjSDolcb/enbaarinmeedalbaac

English

virtuousness. Brother: so it stands with our people, and therein moreover also there
Original

deugdfaamheid jDat fpeen tijd lang geen uccafie tot ondeugd hebben,en top DSn/ met baar/geen ondeugd-oefenen, voor deugden aanfi en; etiDe/ ballen fp inon«

English

virtue — that they have for a time no occasion for vice, and that we, together with them, practice no vice, they regard as virtue; and when they fall into our
Original

bengb/ op eicbe gelegentbepD Die baar boo^omt/ ( 'tmogt m0 in een of ttoee

English

company, on every occasion that presents itself to them — and this may be in one or two
Original

laren fön ) ban feggen fp/ en top t is een \ ai , een ftmyckeling , een fwackheyd i hoe foud' het minder connen gcfchiedcn ? CtC. en fO fpn/cn blfiben fp dengdfaatn. Of fobltiftbarc Geeft.geleyde : maar COmt'er ecnif occafie of gelegembeyd van

English

years — then they say, and we say with them: it is a fall, a stumbling, a weakness; how could it have happened otherwise? Etc. And so they are, and remain, virtuous. Or such is what passes for Spirit-led conduct. But when an occasion or opportunity of
Original

fonden Doo} i neemt/ fp raben m0 in ttoifi met baren naaflen / Daer en fult gp/

English

sins occurs, they fall into strife with their neighbors — and there you will find
Original

nog vrede-litfde, nog verfoenlijckhcyd cn betgeblnge/ nog vriendelijkbeyd, nog vyand-liefde , nog erkentenis van eygen QUasD Of Ichuld , nog cenige daad van naaftfn-üt'fde, nog belijdenis van mifdaden aan clcandren, nog yetfulx binDen/

English

neither love of peace, nor reconcilableness and forgiveness, nor friendliness, nor love of enemies, nor acknowledgment of one's own wrong or guilt, nor any deed of love toward one's neighbor, nor confession of offenses to one another, nor anything such within,
Original

fn toclcbe tmmcrd De H. Geeft (laar bp Debanbnemenbe lepbenfouDe/ ( toant fp toeten al Die Dingen toel/ enDiefün baar tn 'ttooo^'D gcnoegfaam geleert) toace Daar eenige genade des Geefts: maameeH; ntetfuijc/ Dogtn tegenDeel

English

by which the Holy Spirit would ordinarily take the lead alongside them — for they know all those things well, and those are sufficiently taught to them in the Word — were there any grace of the Spirit. But no; not such things; on the contrary,
Original

wrake, twift-gitricheyd, onvcrfoenlijckheyd , eygen-liéfde, verlichtinge van ey« fen-fchuld, veifwaring van 'snaatten , ^ lijn inaaftens fcbuld een ooi^ack,

English

vengeance, quarrelsomeness, irreconcilableness, self-love, the lightening of one's own guilt, the aggravation of one's neighbor's fault — making one's neighbor's guilt a cause,
Original

cn.

English

and so on.
Original

van Z I O N. VI. c'Sam. i^i

English

of Zion. VI. 1 Sam.
Original

en excoys van de fijne te maken , en Öupfcnb DwlDCftC WWfCÜlÖBe / natuyrlijk€ gronden . fOltDCC CeniQtU fttim toan ware EuangdilcUe t^Mt mm$ mCKji/

English

and excuse of one's own conduct — and thousands of utterly worldly, natural grounds — without any trace of true Evangelical repentance being found,
Original

tn m\m H. Geeft Den fouöelepöen : m Wt mijn Heren , tn fpeuttmennKt olUen Infuicfte/ al0tDpöouöcn tooo) natuyriijcke menfcmn; maat ooft oictn

English

and the Holy Spirit there leading them. And this, my Lords, one can detect in all such matters, just as we hold them to be natural men; but also even in
Original

alle onDCCtoUftngC ervaren , Dc Chritten gronden tDCttH / anDCK kttiW fOUDcn/

English

all those who have experience of conviction, who know the Christian grounds, who ought to act otherwise,
Original

1)002 vrome cn geefteiiike iMcnftöen gaan / f adU fön fomtm m öefen aro^/ tot öecbofen^ toe €n fo gaat fiet tn alle fafien en boojöallcn bp na/fo feer/öat feltoe fomtijösS dtr voorgangcren Uetpctcbtngen ( tch ecbcnnec möne fcDulötn ) tiaac na beginnen te fatfonccen/ Defafte toe-dcckende , alie^ werpende m t vier der licWe (aifmenfjijeeht ) datt0/ op alle bfe toooMJerUaalbe Dingen foo niet Haam/ etc of öp geb^ecH toan epgm optocc&inge ; of om öat geen fianfe i& tegen Die (tcoom toat te Do?Decen i of om Dat Den inenfclie Doo? onflumicljepö fijn Dupicn gconD meet openbaten / en men Dan geen taao toeten en fouDe/ tioc Wen mcnfcöe aan 't h. Sacrament te DouDcn/ ( Dacc ()p immccjS gaan moet (Dunftt onai) en top nogtfjansJ tjem met een goeD getoiffe niet connen toelaten/ fo ÖP fig felben fo bijdcc on Cbritteiijk aanflelDe j betec Dan Dat allejs met te roe» een ; toant tooubcmen Daat op (laan u> twiit, Daac gacobuji op (iaat (bp booj*

English

who should walk as devout and spiritual persons — yet some among them in this very point go even to the point of damnation. And so it goes in nearly all cases and instances, to such a degree that even sometimes the leaders' justifications — I acknowledge my own guilt — begin to be fashioned accordingly, covering the matter over, casting everything into the fire of love (as men say) — that is, not taking a stand on all those above-mentioned things, etc., either for lack of personal awakening, or because there is no chance of holding back the current somewhat, or because the person through his vehemence reveals his dark ground more, and one would then not know what advice to give, how to keep such a person from the holy sacrament (to which he must after all go, it seems to us), and we cannot with good conscience admit him, since he conducts himself so openly and unchristianly — better than to make everything worse; for if one were to insist on this matter, James insists on it (he proceeds before
Original

fieelb) t to. de Belijdenis van cygenlchuld aan eicander, en diergelijke, niet

English

as an example) regarding the Confession of one's own guilt to one another, and the like — not
Original

een upt bonoerD ttoldenDe en quame toeDec tet Sacrameme. ) of ompetfulï/al*

English

one in a hundred would come back to the sacrament in a fitting manner. Or for any such reason, altogether
Original

tlioop upt allen Defen blöcht / toat en toclcbe de gekyde des Geeits isf in Den ecrliicken wandel onfe0 Dolx: enDicfgeUicüen (aljsnubp boo?üeelDin ofcafiebatt ttoi(lgefci)ieti0)fouDenmet menigte aangetocfen connen toecDen/ (ielDc men

English

one sees from all of this plainly what and which the leading of the Spirit is in the honorable conduct of our people. And such things (as we have just shown by way of example in the case of strife) could be pointed out in great numbers, if one
Original

fig Daac toe/ Dogfal beelligtijfecnanogban ongefonde gronden derChnftenengefpjoöen moeten toecDen/ altftoanneccDefe fafienog clacer blijcücnfal.

English

were to apply oneself to it; yet it will still largely have to be spoken of from the unsound grounds of Christians, when this matter shall become yet clearer.
Original

Ahik. 5^etoj)l top in beDencbingc (laanobet De geeiteioosheyd ban'tgetr» gereformeerde voick, cmi)nHeercn) tomtmpin/ Datonbcc'tfelbefotoepnige

English

Ahik. While we stand in consideration of the godlessness of the so-called Reformed people, my Lords, I come to realize that among them so few
Original

uyidruckincen gebonDen toerben van de getftelijcke bewegingen en werkingen

English

expressions are found of the spiritual movements and workings
Original

in hare herren, en Dat in Dtff oecfcn/ of IjanDelingcn toan geencliicfte faften : baat (mmccji s Heeren Geelt nopD (lilleen l^/enD fpn werckingen, Daar ^\H0/miQ»

English

in their hearts, and that in these conversations or dealings with church matters; where the Lord's Spirit is always near and makes His workings, there
Original

finjJ gevoelen Doet. .

English

felt.
Original

Urb. s^icttoaecl mijn Heer, toat fouDeDaac cenuptbobbeling ban allerlcp geefteiijcke Difcoerfen en tfamcn-fpraken fön / onDet De lieDen / in geballe de H* Geeft fiöaronDcrtoecjJi

English

Urb. That is true, my Lord; what an outpouring of all manner of spiritual discourses and conversations there would be among the people, in the event that the Holy Spirit were working among them.
Original

Steph. ?©lt toerb icb/Dic onDet De Ueben Deel ommega feer gctoaar : in bcfoc» hingen/ (n ontmoetingen/ in toagten/in maaltijben; 't ijef al een gjote fabe / fo be t'famen-fp^ahen van Tonden connen gefuyverttoecben/ maar geen gctoag ban gecftciijcke: ia in acballc pcmanD ergcn0 fo ecn DifcoursS begint; ttoecbalojn bcfpotret, (alesfcberl^eecDiebeelrcpft/enobecalinïKcberocnctc. comt/ nip onlangö fepbc/DtcbecbaaddonDDcgcbcie tocrelDfo ganfcijheyi-ioostcficn; ) aUboo^'tliflialcitoattoonDfrjJ/ pDer ftoiigt (lil / Daac comt geen anttooojb/ en bic mcnfcb alleen Deeft Daad upt/ en Daar ijj Dat toe'ccmeeb'gcDaan. 'tiiSaltf ofallelu(len liefde to: Godt en»©DbbeltjIie fafecn toeg toace; foweymgcomt bitboo?/en foon-aangenaam toertet omfangen mcnfegt / 'tcomrd.i?.r mcrte paffe , men iss Daar om vroiijck te fijn, etc. om Dat Ds Heere gcn niet en i0 een Codi derblijdfcbap harer verbeuginge. Pf4^:4..

English

Steph. This I myself observe very clearly among the people, much of the time: in visits, in encounters, in watches, at meals — it is all a great matter if the conversations can be purged of sins; but no trace of spiritual ones. Indeed, whenever someone somewhere begins such a discourse, two or three mock it — as that clergyman said who travels widely and comes everywhere in the church, who told me not long ago that he found the whole world so utterly devoid of holiness — then everyone falls strangely silent, no answer comes, and that person alone walks away, and that is what became of it. It is as if all desire of love for God and godly things were gone; so little of this comes forth, and so soon-unwelcome is it received, one says: it comes at the wrong time, one should be merry about it, etc. — because the Lord is not a God of the joy of their rejoicing. Ps. 43:4.
Original

rj» BESCHOUWINGE

English

Contemplation of Zion
Original

füniiVf ''«^^^ mcnfcBe onwetend.

English

some people are ignorant.
Original

^5^^?^ gebrcck vanocffeninge öleCÖingen ongewoon gc*

English

For lack of practice, these things have become unaccustomed,
Original

toojöcn fön : la fo bcïögtft rncttct t0ö oecomcti / Datfpl. niet alleen gcfne goede gefondc bevattingen baat Uan maecöeii / maar 00C6 öec termen oncunöia

English

having become so: indeed so far has it come with time, that people no longer make any good, sound comprehension of them, but are also ignorant of the terms
Original

COmt ecne oanfcD ongebmyck en vergetenis van de tale van Canaan : ^nö? huif-

English

— there comes a complete disuse and forgetting of the language of Canaan. And in households
Original

gefannen en fp?eecBt men Dfe niet / boo? onbectoöiS/ berfiaal ban üteblcatien/ ö goet fen obec tafel/ bp be bier/ op 't toercö etc. gemeenfLe onberSb/t^^^^^^ oeffenen m nitt : fkt Jter hm (feg t6 ) bcgtntmen epnbelH6 bc termen niet tneer teverftaan , en ttocrb ben menfcftealö eene vreemde taie. ^it ijeWnbento» feeclebcnbig/ aijfbchmberenuptbe Chriftenhuyfgeündentotonöcomcn/ om onbettoefentetoecben/ cn bequaam gemaafet tot Jjet boen bec 25elöbentó/ nu

English

and in households one does not speak of them — for exercise, retelling of mediations, a good word at table, by the fire, at work, etc., ordinary daily practice — one does not practice it: so that here one finds (I say) that people finally no longer understand the terms, and it becomes to a person as a foreign language. This I find very vivid and lively, when children come to us out of Christian households to be instructed and to be made fit for the making of Confession, now
Original

nemefiOe mw befelbcfun inwetenfchap. en tJOC oncundig der konft- woorden;

English

taking them now themselves in knowledge — and yet so ignorant of the technical terms;
Original

sn toerbmpfoo obecül|jc6elöfh bat in bc huyfgcfinden , in tegentDoojbtcftepb bctfimberen/ ccnbiep ftii-fwijgenfünmoet vindesHeeren faken en cebenen

English

and it is found to be so universally the case that in the household members, in the presence of their children, a deep silence must prevail concerning the Lord's matters and things
Original

Cn nogtUan^ fpn 't Chnlten gedoopte kinderen , tn Chriften.gefinden ; ÖOOpi

English

And yet they are baptized Christian children, in Christian households — baptized
Original

mantf ötnberen fiojen fo Deel ban bc fioopmanfcfiap/öcöojS lieben üinbeten ban ben Bröo/ öat fuicöc bifcoerfen fiaac / tot laren m onbcrfcficpöjS (omenbe/ niet

English

merchants' children hear so much about trade, and dear children of the bread, that such discourses to them, coming to years of discretion, are not
Original

U?ectnbenfpnj maac Chriiten-kinderen, fpnbjeembelingcninChriften-t'famcn-fpraak , om bat be ouberji bo; en bjoog/ nog gert/ nog monb baar bol batt

English

strange to them; but Christian children are strangers in Christian conversation, because the parents have never had, never had ears or mouth full of
Original

paoben/ boo?geb?eöban Gods Geeft: en fo gaat et ober al: be Heere en verloont fijne heerlijckheyd niet, anberfin0 tuafifbC aarde vol van de uytroepinge

English

those things — driven by God's Spirit. And so it goes everywhere. The Lord does not reveal His glory, otherwise the earth would be full of the proclaiming
Original

deffeifs bp alle gelegentDcben; toant toatfouben be redeiijcke fcbepfeien an* tet0 en lieberjj" Doen / aI0 ban bie oneyndige en wefentii/cke Waarheyd fnie&en/ bic bog be epgentliKöe en natuerlt)c6e fipiife ban Bare fiele ijS ! fiet Pi . 14c: i, 2. tot7. Ingefi. ^'

English

of it on every occasion; for what else would rational creatures dearly love to do, than to speak of that infinite and essential Truth, which is after all the proper and natural food of their soul! See Ps. 145:1, 2, to 7. Consider.
Original

Abik. ©atf^jfo/ Weerde Broederen, enbcaljjftet al fomti|b0 gefr^fet/ bat pmanb pet Goddciijx oppert/ fjoc flil fitmen baat;;i)& / toat een immi ai0 op pet / bat ganfcö ban onjS toereh of fojteerlngc niet cn iö ; fpjchcn fn t flcgp niet regt upt en öitterliih/ tegen. <©oh fo pmanb j[)arcr/öoo? bccsi of bic 'gcleoentöepb

English

Ahik. That is so, worthy Brethren; and as has already sometimes been said, when someone advances something godly, how silent one sits at it, what an awkwardness as at something that is wholly not of our work or concern; they do not speak plainly and bitterly against it. But if someone of them, through this or that opportunity
Original

«nigfinsi genoobfaafet is? ooft pet baar tocte fcggen/ 'tfp tot trooft van ellendigen, of in twec-fpraak ban pcmanb aangefproken , baar opfto mcteercnirt toelfttJiigenenftan/ of in geieHchap ooft ujat toillenbe öp brengen; Doccreu* pel tornt bat boo?t i fjoc tocpnlg öangt öet t famcn i Ooc tocpnig cragt baar ini

English

is in any way compelled to say something about it — be it for the comfort of the afflicted, or being addressed in a conversation, standing up with propriety and speaking well, or in company also wishing to contribute something — yet still, how little it holds together! How little power there is in it!
Original

ia fomtiibsi öecft men tocrchss genoeg/ falmcn t met be gronden vanen feBehjdeniffe felf / bo«n bcflaao : fomtiiöiï loopt Ijet cr glaö tegen. €n toat toerben

English

Indeed, sometimes one has work enough, if one is to make it stand with the grounds of one's own Confession itself; sometimes it runs quite against it. And what become
Original

bie termen van 't H. Woord of niet / of ganfcfj uuf-of ber6eeröeli)cö gebiupcüt^ alle teöenen/ bat be lieben/ öefe^ ganfcD ongewoon en ongeoef-

English

of the terms of the holy Word — either not used at all, or wholly distorted and dishonorably employed — all reasons that the people, being utterly unaccustomed and unpracticed in these
Original

f«nd fiill.

English

things, fall silent.
Original

Steph. iBaar mijnfJcer, gp cottt Dan ongeleerde licbcnfo ojöentlifcfie/ en cundigeuyidruckingennietbebben / in confr-termen , aiji ban geleerbe cn bcr« flanbtgen: enbeom batgpfo Ijarc hjoojben bcrifpt/ baar om fpn fp biötoiiW befcljjoomttefpjelien: maatmocft onjibe clevnemijte banbcminH-toetenbc 00& «iet aau0cnaam fi/n/en in liefb op-cii aangenomen üJcrDcn i

English

Steph. But my Lord, you cannot then expect unlearned people to have such orderly and skilled expressions, in technical terms, as the learned and intelligent; and because you thus reprove their words, for that reason they are often ashamed to speak. But ought not the little offerings of those who know little also to be acceptable, and to be received with love and embraced?
Original

Ahik. Z I O N. VI. t'SAM.

English

Ahik. Zion. VI. 1 Sam.
Original

Ahik m ia/miin Broeder : OP moct itip tocl Dctflaaii /(6 fp?c6e ejec tornt nual Daactoan hebben toUt ; o«nftn0 : maattoan vanGodt geleerde -Dcfc (öw

English

Ahik. Yes indeed, my Brother; you must well understand, that what I speak of comes out of wanting to have that of which I speak; certainly — but those who are taught of God — these (who
Original

" aen de veSigen gc|lcl toJCtöcn Mauh. 1 1: . ) ÏJOCtoCl fp Öe conltige ordre

English

are set over the simple, Matth. 11) — they well know the proper order
Original

dFeelee den niet cn fjUcn / toeten etoentocl 't öate mm^f na ^ h^f/ g^"/ veiwerrupttefpjeften/cnöealenoebjub^^ fptoc tctmenDcc öel«ttoennte / K fp ctoentoel 'to«n fpoetooelen candig uptte D?uc&en öf'j

English

those who do not know it, nevertheless know how to press to the heart that one desires to reject corrupt preaching, and all the too-exaggerated terms — yet they know skillfully how to express it
Original

'ön Wcfo toelencdnwo uptteDjucöen toeet / aïl«n'|öof^^^^^

English

and whoever knows how to express such things, only through
Original

joetoel ÖP al Die mtnnc-tecmcn niet en öent : of aeUjh «n W^^^ /^fmaÏÏ /ch of

English

although he does not think on all those terms of endearment: or like one who is sick or feeble, ah or
Original

linmoeöec-Ueföc/ of ooft 'toecn öem aangenaam of pijnlöcö/

English

tender mother-love; or also what is pleasant or painful to him,
Original

hJn nf èt m\\ toP maben in Defe geefteiooie eeuwe , In toelciie top njulüï uy tfeen/ Datfp uyt Godrfön/ omdat top anöetsJtoetleoen fouDen fff "«fjö^];

English

we make in this spiritless age, in which we ourselves look out, that they are from God, because we would otherwise so live differently,
Original

Soo2t comt ; 't oeen niet ftoaat en fouDe fön/ toace maat dien i^iven Geeit m

English

forthcoming: that which would not be difficult, were only that dear Spirit with
Original

Sic toeSen in on^ ; öie On^ tot een Geeft van kundig onderlchey d fun fOUDC • — . NonMuficachordulaledcor;

English

us — those ways in us; who would be in us as a Spirit of discerning knowledge — Non Musica chordula ledit cor;
Original

Okonftto^n^M^^^^

English

Translator note: Source text unreadable: heavily garbled OCR, only an initial 'O' and consonant fragments recoverable; no confident reconstruction possible.
Original

'%7arv;ienden,toitentoa0D«noöniet/öaticBtooo;^ tic-maacöicdorheyd, diemenin De menfcljen fPf «/?ï^[f ^^^^

English

Friends, what was also not lacking — that I speak before of the dryness that one sees in people,
Original

toeten ?y c - "n-met woorden fïeO0 OCUcït/ en niet door 's Geefts werckxngen on.

English

they know it only taught with words, and not through the Spirit's workings.
Original

^'u?r2cftoeltoatteicB nn'toecn öp meent/ mijn Heer, en'tïjeeftmp me'nigma«fnKcteaanoeDJ

English

I know well what he now means, my Lord, and it has many times deeply moved me
Original

der Sen i ö.?ar^^^^^ ïiceft te tocccftcn : öiec fpeute icft Dot öan IjanötaX^ K^^^^ toecdenietal0 metDetoooiOnv öic

English

to the sense there — that it has to work: there I perceive then tangibly the words that
Original

ïfaata ffi^^^^^ mp Duncfit detoijl öietooo?Den Jake.. bctche-

English

yes, it seems to me, since those words signify the matter — signi-
Original

nen/ ö dn Levo^^^^^^ fu bevindingen beftaan, al^fpDan boo? mijn

English

fy — then their experiences consist, as they then before my
Original

Sttortö de fake fe ve toartOcnl^emel betomen Dadöen/ rtqecn immcr^ Sn moet/ falöaac fienni^occn boöende/ en toecöoemelucftclettcc-hcm^ ftin " Cor /• ó fp fottöen mp öaac toan fo toeel te feoocn toeten j altlioo» fp ^enrnpmefauS^^

English

eyes: the matter having come so far from heaven, it must indeed appear as nothing there, and heavenly letters — 1. Cor. 1:6 — they would know from it far more than me, even though they

„9 BESCHOUW INGE

Original

„9 BESCHOUW INGE

English

9th CONTEMPLATION
Original

uvrHaK fouöe geUcn/in toonöct/en tot bccbaajlDcpb \jan allcii ; toaarban^cm öe occafic öenomen tDccö / aljs top ntct al0 lo wijnijck cn beomnen/ of 't todcfe top boojften m bectoagtcn tod te fullen uptballcn/ om öat top 't toufdyU üdepö ftdjücn. g^aat ooft De l^cccc fomtüöïS/ aiU gem. Quabe bingeiV' cn bele bcrgeUj*

English

Ahik. — should have given, in wonder, and to the glorification of all; from which the occasion was taken when we did not begin so wisely, or the thing we had most hoped would turn out well, fell out badly, because we seemed to know it in advance. But also the Lord sometimes, as mentioned, evil things and many such
Original

Ie in fijnen H.Raad beflocen Ijeeft/en wilt uy tvoeren bOO? fijnCC ftinbjcn eenbOU*

English

things He has resolved in His holy Council and wills to carry out through His children, in a
Original

Wgecn (nabetoecdb) ontoöfe/tietragttnoeaMnbUnbe eiUmderiijke gehoorfaamheyd aan fijn toOOJb/wandeiende alSi Paulus fegt 2 Cor. <;:7.

English

simple (as has been said) unwise, thoughtless, and childlike obedience to His Word, walking as Paul says 2 Cor. 5:7.
Original

Steph. jiïöpbunlii (-mijn Heren) aljS top 't fo maften ban cn ncmcn top nut alleen alle occalïcn ban micaculcn toeg maat oon l)ct bofe naiuprlufte berflanb/ todt het wij(er dan de Heere ordonneren, en bat quaab boo?comen / bat be i^ec^ K feïüe totlt laten gcfcïjieöcn / fca^ironfeganfclje Glorie beftaattn eenvoudige

English

Steph. Indeed, my lords, when we conduct things in this manner, we not only take away all occasions for miracles, but also the evil natural understanding, which would be wiser than the Lord's ordination, and would forestall that evil which the Lord Himself wills to let happen — whereas our whole Glory consists in simple
Original

gehoor faamheyd latenbcaanbcnt^ece dcGlom cnbanmiraculculebewannge

English

obedience, leaving to the Lord the Glory and the working of miracles,
Original

fbiefêponttoüfdöftop ttoccft beö gdoofsi Difttoülö fenbenfoub ) enbe fouveraine beltellinge van alles , bic altijö toij^ 10 / ftoc (ccc be fdbc f cQcn onfe oebag* ten gaat: bpna gdijcft ^aul b(e '0ll:ercu bcbd ban bc ^ümaleiaten upttc roepen wij lelijk uptboecbc/fparcnbs t befte bceboo? ben i^ecïe. i. W i<r.ij,

English

which the work of faith, as has been said, would otherwise send — and the sovereign governance of all things, which is always wise, however much it exceeds our thoughts; much like Paul, who when he had shamefully carried out the task of calling the Athenians from their idols, sparing the best for the Lord. 1 Cor. 15:9,
Original

X4, 1 ^, 2o,2i. macc blinde gehoorfaamheyd toa.0 betCC ban al die wijsheyd ge^

English

14, 15, 20, 21. But blind obedience was better than all that wisdom,
Original

*"utb'^^a« ft^et g^pban *tgeb?ccB ban den Geeft s geio£s. |nföclö);

English

springing as it does from the gift of the Spirit's faith. And so
Original

IJlljftt 't fdbe npt b(e menigvuldige verlumeniffen in o.ifen dienlte, OefC ID« 0883'

English

it appears from the manifold negligences in our service, which are
Original

injcfcer.gcootenvervaariijck. ombatbefaftcnfotolgtiofijn.

English

in a certain sense greatly fearful, because the consequences are so weighty.
Original

Steph O^at'^ toaac/ mijnHeer, We fjcb (cft altub toel com en iwcfi^^^ ooft be felbe infcö^cften/ aljs tft bagt/ be weynige vnorcrangets bte bet lun / cn oat oney ndig wetk bat tc bocn i0 1 M top boben een fcljctfie baac ban fagcn.

English

Steph. That is true, my lord. I have always felt and been much moved by those very negligences, when I considered the few changes there are, and the endless work that remains to be done, as we saw a sketch of it above.
Original

Ahik. ^ft Ijeb tcft oocft tod gebagt : maac ban en conb ift ban leer geefteioos

English

Ahik. I too have often thought this; but then I could not excuse from utterly spiritless
Original

verfuym, nict ontfCDulbigcn/ batfp/ of de noodfakelijkheyd van t voor-gem.

English

neglect those who either did not see the necessity of the afore-mentioned
Original

wercknletenfagen/ cnbejioojbcelben g^^n meer Dienaars van noden te ipn. Of

English

work, and judged that no more ministers were needed. Or
Original

geen meer Dienaren en befchicken, bat immeC0|)aattoecft<JJ/a 0 Gods huysverforj^ers, Of fOUben fp maaC onder-huysbeforgers pn/ OmbC f l ^ JC"

English

appointed no more ministers — that work which indeed belongs to them as stewards of God's household. Or they would be merely under-stewards of the household, and to
Original

cn baac fo bed op te fetten / m be opper-beforgers Overheden) oebüv ftcnbc boo2 hare ooaenbatbupfenben huyfgenoten bangeb?cft(lccben ?fnuenipooH/ b?en be geöTf^^^^^^^ f»ö connenbjp-

English

put so much on them, while the chief stewards (that is, the Authorities) stand by with their own eyes, thousands of household members being oppressed and crushed, such that the spiritual ones might be free
Original

Urb. '^at f ö ooft toel toaar/ mön w.Heer. maac fö» ^„l^gt fl^^^^^^^^ tomen: thanöfpjefte tcft ban t verfuym ban 't geen mennog todfoubeconnen

English

Urb. That is also quite true, my dear lord. But those things come another time; at present I am speaking of the neglect of what one could still well do,
Original

boen t todft (öoetoel icft niet en can locfienen bat 't fomtübsi booj 't overrompelen van veelvuldige faken bCCOOJfaaftt toeCb) cncftel bOO? ycrgetenheyd JfPet fUir

English

which (though I cannot deny that it is sometimes caused by the overwhelming of manifold affairs) I attribute simply to forgetfulness. That which
Original

gefcniet : pbcc boojganger öebbe baar ontrent ban ftg ffj«

English

happens: every leader has, in that regard, from himself his
Original

oberleggcn gaan (miin Heerenjioe g?oot genv verfuym 10 mfo getoigttge tanen/

English

to go and consider, my lords, how great his neglect is in such weighty matters,
Original

Sl^ d'Spregtinge van 's hemels Coningrijck en eere. ^'^f^'lf'^^'^^J'^^^ "vel-of quflijck-varen van 'c redelijke fchepfel , tofe en fal niet fielt bat fnlr ü^^^ een biep gebreck van 't gefigte van die Oneyndige «oogheyd. item van liefde nevensdiealleen-weerdigeBeminnelijkhevd, cnÖC onfe Naaften bat j^ U^^^^^^

English

concerning the proclamation of the heavenly Kingdom and its glory, the well- or ill-faring of the rational creature. Who will not see that this neglect is a deep defect in the sight of that Infinite Majesty, and likewise in love toward that alone-worthy Loveliness, and toward our Neighbors — that
Original

eebrek van Gods Geeft f)ïr-boo?t-f omt i ^Dat m ben IJanJ ban cej aarbfcg Conüigruötoajitoebmrotttob/ jn aan 'tberfupmonsiUbcn Ding/ of/awee^

English

defect comes forth from the lack of God's Spirit. That in the hand of an earthly king would be reckoned as great unfaithfulness, and to neglect such a thing, or a word
Original

van Z I O N VI. t'S a m. iii

English

of Zion VI. 't Sam. III.
Original

fm ficmfnïüft booj-tocrp m Ijme in ficeft / toat bunfet uï. <!?tibe tiaar tc* ncn cnDoei metöat deicnConing onfc \eriutneniiicn gcuaDio tjerocbcu iDll /

English

of his own most ordinary subject in his heart — what do you think? And then to consider what that King who wills to graciously examine our negligences would do,
Original

luam tO fOUÖC de genade tegen de weclïjn , en Chriitus een dienaar der Tonden: tiaaï de genade den Geelt mede-brengende , Gal. v 2- 't Euangelium van Chrilli Heerli3kheydonsverligcende2.Cür.4.:4.. CCafltiOCCiU 0110 ÜJCl'Cfien fOUDe

English

for otherwise grace would be against the law, and Christ a minister of sin; but grace brings the Spirit along with it, Gal. 5:2. The Gospel of Christ's Glory enlightening us, 2 Cor. 4:4. Would urge us to work
Original

ban alle dreygementen ; Ujaiu boo? öe fulclu alUen O oc ocnabf: fict OP ban M/ bat teucöel gebrek van Geelt 10 / oig Doo? öc flcnabe comcn/ en toeccUcnfoube i

English

by all threatenings; for through such alone does grace look upon it — that wretched lack of Spirit — to come through grace and to work;
Original

^ttfclbC gebrek bunhtmptjSi OOhfeCC bIpelOÜ baat Upt/battup Voorgargeren fO flca0 bOO? bC tianö af 'i ganlche volk van God, Ht y hg OOjbClcn a!0 cen0 Corah

English

That same defect seems to us to flow from there as well — that we, as leaders, would so readily cut off from the entire people of God, those who would judge as once Corah
Original

en fün öcrfamcUno bebc Num. ló: i ,2,5. baar nogthanjai noiopjlp fo tocek we-

English

and his assembly did, Num. 16:1, 2, 5. While yet there are still so many weak worldly
Original

reldlche CH vleelchlijke mCUfCDen / wekker buyck haren Godt is, fObCCU lauwe» jbO bdC formaüften, en Ictter-Chriltenen , fo ÖClC fondcr Gods vreele Cn lietde, i)i6 niecGüJe maar haar felven leven, baar Ijcncnoaan: alfo'ikoitelijcke van •tfnoode niet uyt-treckende 010 ben f ^JOpte bclafl toerbt Jer. i?: ip.bitöC*

English

and fleshly persons, whose belly is their god, so many lukewarm, so many formalists and letter-Christians, so many wholly without the fear and love of God, who live not for God but for themselves — not distinguishing the precious from the vile as the prophet is charged, Jer. 15:19. This
Original

fcfitct fo blijcfeelp onber on0 / bannen ja alle onbccicliepö bcoint tt cen te fpje* ben/ enboojeen oprocngciif-rondering telioubcnrenD'alljoctoeltDpobcreeti perfoon t'onfen opfigtc (laanbe uptocbaaoi fjjnbe / foube moeten beöenncn nfettf (n hem te bonnen metcbcn 't ocen Chniti en's Gedts leven ftoeemt/ fönbe fötl oanfcOe lebcn fobania alö ccn ccrlüh (jcpben ooch lepben foube / fjjn top ebentoel getooon/ biconbccbe lebenbiöe te plaatfciV entefegocn/ *c fijn alle goede Chn-

English

appears so plainly among us — to lump together indeed all sorts of persons and to regard them as an uproarious company — and we as well, though a person standing in our sight, having been put forward, ought to consider whether one can detect in him what flows from the life of Christ and of God's Spirit; whether his whole life is such as an honest heathen would also lead — yet we are accustomed to place such hundreds of living persons and to say, they are all good Chris-
Original

Steph. 3©el/ aI0 fp ledematen van de kerk fjjn tltOCt menfe ban nfet DOO? goede Chriftenen flOUDen i ^ ^ -

English

Steph. Well, if they are members of the church, must one not regard them as good Christians?
Original

I7rb. ^aattooubih toefen: twee gronden fün er onber on0/ ofQuaab/ of mffl}>iipht/ (tf U ttoill rebcn tegen be felbe t'I)an0 niet ) bie on0 tot bit mifbcr* (lanb aanUpöinoc gcbcn/ t.to. i . i^at men be Itcben tot Icbematen ber ftgtbare kercke aannccmt fonbec upttocniige bluUelüftc bctoonuigen ban fulfte geHalten

English

Urb. That would be so: there are two grounds among us, either bad or mistaken (I will not argue against them at present) which have led us into this misunderstanding, viz. 1. That people are admitted as members of the visible church without outward evident demonstrations of such qualities
Original

al0 'cH. Woord in Chnlti ledematen vereylcht, al0 't fout der aerden : Ligteti

English

as the holy Word requires in the members of Christ, such as: the salt of the earth; a light
Original

in de wereld: Een heyligh volck : Gods beelden: in welcken de Heere lefus een gheftahe crijght &c. toant ( fcggen top ) ICbcn ban be fichtbarc

English

in the world; a holy people; images of God; those in whom the Lord Jesus takes shape, etc. For (we say) members of the visible
Original

keick tonnen fp toerben / bOO? belijdenis , en tenen eerlijcken , onargerUjcken wandel , IjOetocl (p bOO? 't waragti'> gelove geen leben ban 't verborgen lichaam des Heercn Chniti enfün/ enobet bit laatflcen (iaatonjJ niette oojbe* len. €n z. bat top (of fommigc onfer)alle fonben/ boo? geen voorwerp des tugts» cn upttoerpingö en ftouben maar alleen grote, grobe-aroetlfthe / en menen bat fommigecai toil ben menfflje baar in:blijben)ban bien acrb fün/ bat be tugt baae op niet toe-cpoentlijfeent^. ^tct bcfe gronbcn / milb^ipfetof nnalüh opgcbat mabenbat inonsf oojbcel alle lebcn gocbe <Cl)?iilencn fün» (Cegcn be felbe cfeg tth) en fpjefie ili nu niet ; maar toil bebuigen ('t geen immers be Godfaligen bic öefe gjonbcn mogten DebUen/ oofi alfo berflaan ) bat baar upt ban altüb i& cn

English

church they can become by confession and an honest, inoffensive walk of life, though they are not, through true faith, members of the hidden body of the Lord Christ — and as to this latter point it is not ours to judge. And 2. That we (or some of us) hold that all sins are not subjects for discipline and excommunication, but only great, gross, scandalous ones — and some even wish people to remain therein — of such a nature that discipline is not applicable to them. With these grounds, whether wrongly or unjustly received, it is made that in our judgment all members are good Christians. (Against these I say not now;) but I wish to demonstrate (what even the godly who may hold these grounds should also understand) that from them it has always been and
Original

bljjft tüflchen die gef. Ledematen van de fi^tbare kercke een feer notoyronder-

English

remains between the said members of the visible church a very well-known distinction,
Original

fcheyd , toaar boo? eenige (in liaar uptgeben)jbebonben toerben geheyiigd door Gods Geeft en anb?e niet : toant bog be nature ban be (igtbare kerk li)b bat ban/ UolGen0gcm.g?onben. ^tetbiti0 t'allentpbenbpalle regtpeefteüjk-geoogde baar boo; gefiouben getoceft / cnfuUö oo^beel geocffenb / en t ftDönt ben fulaen

English

by which some (in their outward profession) are found to be sanctified by God's Spirit and others are not; for the very nature of the visible church allows for that, according to the aforementioned grounds. And this has at all times, by all the rightly spiritually discerning, been held to be so, and such judgment exercised, and it seems to the such

■ ■ *

Original

■ ■ *

English

* * *
Original

fonotop?/ al$} Bet allee- fiöibaacftc/ DoetoclfpctheinmiöotOaac oordeel altflïr

English

so narrow — as the all-too-visible — does indeed pass right through that judgment always
Original

fcyibaar gaat/ conneuöc öcQeUcpnföc ö'opccQticöcpö funöioHjcö nabotfViij on-trciu oclyii ccn iiaat-cundige upt D£ tooo?Den/ cn DaDcn ban ten goed natnot 002* DccU. (§l£C nu Qcm oogen te ïjeübcn/ enöc alle icöen Uan De figibare kerck fo aan» genomen/ en fo gcliouöcn (aijj ich Daar fepöc) Uooj goeöe Clj?i(lenen te Ijouöen/ cn geen oiiDccrfljciO/ tufTclJtn ware chnftcnen en waan- ciirUteiicn te (uunen/noH

English

goes on the visible side — the condemned, the openly scandalous nearby, unfaithful, only a statesman from the words and deeds of a good nature beforehand. But now to have eyes closed, and all members of the visible church so received and so held (as I said there) for good Christians, and to make no distinction between true Christians and false Christians, nor
Original

te toillen maöen/ Dunöi nip een al te notop? Ijcto9.ö te fijn ban den Gedt des onrierfcheyds te ontDercn : ttnmecji ili en can niet laten felben baar crntlclö& oUer te üeff DuiDigen / aliS ili geoogde Ghrittenen (ouDec tücihecjs fc ()un ooti toel verwaande en ligcvcerdige oojöeeiecjS fpn/ Daac th niet boo2 cnfp^cöen ) mp baat infieboo^ljp-loopcn: toantmp öuncluili öupöelrih mecöen öan/ fuljtc

English

to wish to make — seems to me an all-too-rash venture to be lacking the Spirit of discernment. Nevertheless I cannot help but feel deeply troubled about it myself when professed Christians (without, however, examining whether they may also be presumptuous and frivolous judges — for that I do not speak) run ahead of me there; for it seems to me clearly more than that, such
Original

Ontfiaan upt een gebrek vanOJOtCervarcniscngcw oonbcyd van de werckinge des

English

arises from a lack of experience and familiarity with the working of the
Original

H.Gctfts , gclijh een erUaren Jdöuflcant bc(i Uan pemanDi^ cunfl in öcfen oojöc? !en/cn onDecfctjepti maften can. 3,i)u tot Ilse bc nutichcydbflnbefefaftefp/ en toeberom toat bepalingen te maliën / opbatfeniet mi|0;upcl« en fcfiaöelijeö toetöe / Dat toasS fitec te bert' een uptilep. ©cibcc W iö eenc groLe mate van Gods Geelt öaö/om anD?en boo? te gaan/ (benh ife

English

Holy Spirit — just as an experienced musician can best judge and distinguish someone's art in this regard. Now as to the usefulness of these distinctions, and again to set some limits so that they not become misused and harmful — that was here too brief a digression. Moreover, one who had a great measure of God's Spirit to go before others — (I think
Original

fOmtUblBi) l)Oe fOUb ill ban altijd, in al mijn doen en wercken hanj^en aan den Hemel, om Oetniet alleen voor den Heere teboen/ maarOOfe vandenHeere te

English

sometimes) — how would I always, in all my doing and working, hang upon Heaven, so as to do it not only before the Lord, but also from the Lord to
Original

boen en te toagten i 3!n pbec toetcft foub billijc& onsf Bette na ben %emel gaan/

English

do and to wait for. In every work we should rightly direct our eye toward Heaven,
Original

niet alleen om beopweckinge, mede- werckinge, en tiand-gelttyde des H.Geelts,

English

not only for the arousing, co-working, and guidance of the Holy Spirit,
Original

maar ooö om be mede-werckinge in het efFed, alfo top geccfojm.ljet baat boo? fiouben/ batgelijh topniet eentooo^bweHprekenconncnfonbccbebyrondere werckinge des Geefts , alfo be ganfcfie vrugt aan Hem ijangt : Icecbc onjS be H. Geelt bat/ fouben top niet ecnfïigcr en betoogenec bidden en fugten/ ban woelen

English

but also for the co-working in the effect — as we Reformed hold it thereby — that just as we cannot speak a single word without the particular working of the Spirit, so the whole fruit hangs on Him. Had the Holy Spirit taught us that, would we not pray and sigh more earnestly and with more feeling than we toil
Original

cn toedient €nmet toat een gemeenfaamheyd met den Hemel tooubbat toegaan/ bolgen^bie allccDepligfte leercbet aiienthaivigegenadc, en d Ai-werckfiamheyd des H. Geefts ? ()oe ftct ttt bcfen Hm moct pbet fclf toeten : icft en foube biet mi|n mebe-bienacen na mijn leed niet berbcn fclioeben ; maar bcnte fomtiibu/ gefcöag bat/ meer gefprek toa.ö baarban onbcr onss j meet ffamen-en

English

and labor? And with what intimacy with Heaven would that proceed, following that most holy doctrine of the all-present grace and all-working efficacy of the Holy Spirit? How it stands in this regard one must know for oneself; I would not wish to burden my fellow-servants contrary to my judgment; but I think sometimes, would that there were more conversation about it among us, more agreement and
Original

overeen-comft: baartoe/ OOfemetvaften; meer bleien degedagten baar op Ort*

English

concord; thereto, also with fasting; more would thoughts dwell on it under
Original

bcr eicanber in bpfonberebooaballen j meer betojogten topbe liebenmct gebc* ben boo? en bp Ijaar/ban booj tooo?bcn ; meer toefen top be lieben van hen-ieiven na den Hemel ; meerflaaten bertoagtinge maaiiten top daar ban/ ban ban ons werck ; meer vrugt fagen top baar ban. Steph. 5&e vruj^t cn Baugt baar fo niet aan.

English

one another in particular occasions; more would we move people with prayers for and by them, than with words; more would we direct people away from themselves toward Heaven; more would we place our expectation there, than on our work; more fruit would we see from it. Steph. The fruit does not hang on it so closely.
Original

Urb. onfcpibaar ; maat mcrfttbe beloften Math.yiyjg. alfmen be honden cn fwijnen b00?bp gaat. verf.ó.item Jt h.iö:2^,24..316 en ttoiifele niet/Broeders, of inbien top werck-iieden ncerftig toerchenbc boo? ben ^euui to^ogten/ en die meer aan 'ttocritfleiben als ons fel ven , top fagen meer vrugt ; cnbegelijft be iieylige Vooriienicheyd al-om alicjSin alle bcfcl)ilu/ üefcBiöt bic t ooft foo; bat

English

Urb. Undeniably; but note the promises Matth. 7:6, when one passes by the dogs and swine. ver. 6. item Joh. 15:23, 24. And I do not doubt, Brothers, that if we were diligent workers laboring before the Lord and those who more committed to the work than ourselves, we would see more fruit; and just as holy Providence arranges everything everywhere in all things, it also brings it about that
Original

alÖ ^P een oordeellober een bOlbbOO? Beeft ban be gemeenfaamheyd der Dienaren met- en afhang van-den Hemel/ minbeïijf; tfpbOO? expres verbod J er. ii.leefl verfyjg.p. etC.14.item Ier. i4.:io,ii,i2,T5. of ÓoftbOO^eeUe verborgene ontrec-

English

when He has passed judgment on a people because of the lack of intimacy of the servants with, and dependence on, Heaven — whether it be by express prohibition Jer. 11, read ver. 14. etc. item Jer. 14:10, 11, 12, 15. or also by a certain hidden withdrawal
Original

kinge van fijn Geeft bcr optoecfelnoe en opmetbingc in befcn/bat bog eneganfcB

English

of His Spirit of awakening and attention in this regard — that truly an entire

V..

Original

V..

English

V.
Original

van Z I O N. VI. t*SAM.

English

of Z I O N. VI. SAM.
Original

?reemde daadbCjS^Wcn 10 (Jef.igrii.) OndCC öat Dolft 't aCCIt allènthalvige

English

Strange works (Isa. 28:21) among that people everywhere,
Original

genade öcjï^ccren<0oö!ölct'ct. üDat fouDe baar oofe/ ccn opweckinf^e, nanfct*

English

the grace of the Lord God. That would also bring there an awakening, sanc-
Original

tingc/ verbecennge, aanUJüfiuocDau-cnaan-cIcanöecfü»/ inocDallcucs Hceren Geeft iu ojotcn mati ouDcc OU.Ö üjarc i met toat ccn lufl/boUjcpö m Dccttn/ tocgcucoemijipD/ lufdetotZion, rouöcOatalotcfclitcöcn^ cnljoe wd, effen» baar/ öanchüaarlücb en Ujuotbaarljjch aanocuomen tuecDcn^ Doe fouDe men In elcanöecjoi Dctiattingen creen-itemmen ? en al$ Dat oefcliag ( Dat niet aUijö fön en can ) Ijoc fouömen Die Dan ecficnnen/ oDecnemcn / ooft op oiite toufe tot tJcbo^DecingUan's hemels Comngri)k üetoerclicni eic.Daac'tnualimtftonDec eitanoec/ en pcDet tjeeft fün epgen bcDatting / Die fomtijDö tocl gocD isf / maat Doo^ De foberoepö Uan fun genaDc en gaben alleen niet Dooj en Dringt 610 bn toepnigen; en DniS gcrrljtet vaneickwat enbeel/ en van allen nitt tneta! ; ia fouDen mettet tüö DelieDen öetmet DceiS of Diefünc begcnpingc tjcainuen te ÖouDen / na t DoojDeelD ban De Cori.uhicrs i. Cor. i : 1 1 . 1 2.

English

tification, improvement, instruction, and cleansing — the Lord's Spirit working in great measure among the old as among the young; with what a zeal, boldness of heart, readiness, and inclination toward Zion, would those societies be characterized, and how well, plainly, thankfully, and profitably would they be received — would men not then agree with one another in their convictions? And when that fellowship (which cannot always exist) is present, how would one then recognize, adopt, and also in our manner work toward the advancement of the heavenly Kingdom, etc. As it is now, there is division among one another, and each has his own conviction, which is sometimes good, but through the shallowness of his grace and gifts alone does not press through except in a few; and thus each is served with something and much, and with all things not at all; indeed, in time those dear ones with a part or with their own grasp would begin to hold it, after the example of the Corinthians, 1 Cor. 1:11, 12.
Original

Steph . Mm toat raaö Daar tegen B rocder, men can ooft nicmanD dwingen m auDcïjj üco^ip ober te nemen / en te betoertlicn.

English

Steph. But what counsel is there against this, Brother? One also cannot force anyone to adopt and to put into practice another's view.
Original

Urb. <©ati0 ooft mijn memng met: maar can berflaan/ DatalsSDe^erc gedagten van vrede obec o\\0 ttt Defe ftercfte fieeft/ men nieftianD dwingen, maac

English

Urb. That is also not my opinion; but one can understand that when the Lord has thoughts of peace toward us in this strength, He will force no one, but
Original

^pDan door de u crkinge van lijnen goeden Geeft Dc |)Crten ful]C Üelepöen fali

English

He will then lead such hearts through the working of His good Spirit,
Original

patmen gelücfter öanD op De fjoogten De0 ^atïjanjs jtojmcn / en 't geen tot des

English

so that one will together storm the heights of Satan, and that which serves for the
Original

hemels Kijks bevordering canDiencn/ pDecD00?öe toebrenginge van fijne genade, en vverckinge ra fijne mare optopen/t)epbecen/en boojtfettcn fal/al ouame fiet ban eencminDere: enDcDat Det tegeiïDeel een mercftclöft leken ban dies

English

advancement of the heavenly Kingdom will, through the application of His grace and the working in His measure, be nurtured, furthered, and promoted, even if it comes from a lesser one; and that the opposite would be a notable sign of the lack of that
Original

geefts gebrek fouöe fijn/ cnb' 10.

English

Spirit's deficiency.
Original

..^«i.'.l\.?»S-!r,'' V ' v'"^' m in öefcn fo oberblocbig/en af-gaanDe/Datmen nautoipr tufff Oen DepDen f omen tan.

English

— in this so overflowing and downward-flowing, that one can scarcely come between the two sides.
Original

I h^Mfc ^^i?^ t)e(le/Daai: 10 niet bat i6 fo lebenbfg fie om

English

The best part — there is nothing that is so vividly seen, to
Original

■ bat IB t felbe getoaac toerDe en ge voeie,

English

perceive and feel that same thing,
Original

lek taft aan defe ftrop, om dat 't mijn eygen keel is Dien ick'er meed benauw,

English

I touch this noose, because it is my own throat that I thereby constrict,
Original

^egt Den ^me ban ^utlicijem in fijn Hof-u ijk ; cn in fijn Oogen-trooit

English

says the Sire of Sulichem in his Court-realm, and in his Eye's-comfort

Translator note: Proper name and work titles inferred from OCR-damaged text; 'Sire van Sulichem' appears to be a poet cited by the author.
Original

Kanick [ ukragtiger als met mijn fclfs beduyden ? 'c Was tijd ick my beklapt' en by de blinden bragt.

English

Can I speak more powerfully than with my own meaning? It was time I gave myself a rebuke and brought myself to the blind.
Original

^ Jf^u'^ ^^''^^ ^o^öcn Dat mp altiiD fcer geftoten, cn een allee* bupDlücftg beöJij0 ban 't geen top boo? öcbben/ gegeben Deeft i

English

These words have always struck me very forcefully, and have given an altogether clear proof of what we have before us;
Original

Urb. gin alle QCballen mijn Heer;

English

Urb. In all cases, my Lord;
Original

Ahik. ^!^at 10 : Datmen bp voorgangeren fn 't ftpfonöcc fijnDc fo tocpnig uyr-

English

Ahik. That is: that among those who are leaders in particular there are so few out-
Original

wafemmgen van des Hceren Geeft in geefteUjrftiV (ligtcnDe/ OptoeC ftenDe / Godt

English

workings of the Lord's Spirit in spiritual matters — enlightening, awakening, God-
Original

««L'mi£.rfjtiS^^^^^ berneemt; 110 cben al0of fp maar p?eDif anten op De pöicftftoel toaren / en Daar Den mcnfcften maar ftigimge te fp^eften liaD.

English

ward ones — to be discerned; just as if they were merely preachers on the pulpit, and had only to speak edification to people there,
Original

ben ; Daar tmmer0 1 Harders ampt berepffftt de Tchapen ooft te beloecZ Jer.

English

whereas the shepherd's office certainly also requires visiting the sheep.
Original

ïmVrt fi iï ï^sl'f.^ïl^'l^^ ^"^"Z *»!^ ^^^^ <»^^ïöl geefllijft boeDfel toe te Dienen. &n/JLh^iiW*^ banonfes Heyiands leven, ijoc l|p allc gelegentbeDert JiyP^^^"?/^"8^^'^l'^"^^^"öenmenfrft^ toaar m

English

to administer spiritual nourishment. And from the life of our Savior, how He used every opportunity to seek out the person wherever he
Original

tea0/ optoeö/inöüPfen/inmaaltüöen/ DefgeiijrDeH.A^ftden- al0Padus

English

was — on the road, on the water, in houses, at meals, and likewise — as Paul
Original

, ^ i d'Ephe-

English

— the Ephe-

154 BESCHOUWINGE

Original

154 BESCHOUWINGE

English

154 CONTEMPLATION
Original

Öebjaaat fönöe/ hoe fulx nu in haar legt ; Of / Ö< onderwiis-vragen, tlUCCtimfirt*

English

How sin now lies in her; or, the catechetical questions,
Original

Inoijderfock-vrageiibÉcanöecöfönöe. "««uMafinj; Ahik. w. Broeder, 't<0fobcm öaacomwm al onberonjioccomm/ bat^

English

Inquiry-questions concerning sin. Ahik. Brother, it comes from that — that they all remain unexamined, so that
Original

den van de Catechiimus , of bic tjem oclccrt fijn Dentoaflcc «ninfinötfnmn' poofle toebecom anttooo?ben tan : ja/ al gefcljicb bat op de fel ve Sv/ au

English

those who have been taught the Catechism are able to give the most appropriate answers to it; yes, even if that happened on the very same
Original

Si:.'lLH''^s'^'^^f ^"ïf encanDp opbefclbc inanbm tDoo:ben

English

and even in those very same words
Original

tooojoetJoubcn met amtooo?ben j toaac upt immers notop?ltjcfi b!nc6t / bS

English

were retained with answers — from which it is still necessarily evident that
Original

in OctW geen bevatting van laack, nog fin cn 10 : maat ebcntocl op 't mn ttP baar fcgt/ftabtfft tOOge," mpbunftt/ tabbcnonfc Chrütenen«ngecitdes leven,

English

there is in it no grasp of the matter, nor any genuine sense of it; yet notwithstanding, as one says there, it counts as too much, it seems to me, among our Christians as evidence of a living faith,
Original

fp foubcn/ 't geen fp ervaren . op &are toöfen/cn na Oaac Bert iKtoo-m upt-aaf/ «1 niet alleen in tooo?öen bie Raac geleccb fijn/uptb^ucöen. ^ Steph. jjBaac 'tfünfomtöb0feccf[egtc/ weynig-werendc Uetign/ bie fieoii

English

they should express what they experience, in their own manner and according to their own hearts' outpouring, and not only in words that have been taught them. Steph. But it is sometimes said: those who know little, those who have
Original

verftand, begrip, metnorye Ijebüen.

English

understanding, comprehension, and memory.
Original

U rb. '€ comt tJiec mecb al op t ver ftand niÊt aan : arj ! bat top foo berfteerh fDn / bat top öet al ban de geicertheyd fjebben toillen ! fo cn fouöe op onö niet batten/ Broeder ; ia icft (lagc obcc 't bcrftanb cn mcmojic/ t. to. dat de iicden die alleen te werckefteiien, cn baac upt gcbcn 't gccn'cc in-gcöjagt 10; topcii

English

Urb. It does not at all come down here to the understanding: ah, that we are so perverted, that we want to have it all from learning! So it would not rest on us, Brother; indeed I am speaking about the understanding and memory, that is, about those people who only put those to work, and out of them give forth what has been stored in them; they
Original

fpjcncn nu met van die weynige kennis, maat ban bïC OOfe al vele genaamde

English

speak now not of those of little knowledge, but of those who also have much so-called
Original

kennis ban bc g?onben bet toaatfjepb fiebben ; cn beciagen on0 bat bc menfcficn

English

knowledge of the foundations of Truth; and we lament that the people
Original

•tgcboticn beffelfö fo toepnig upt bjuchcn inanbcte tooojben /bic fiaat niet acleert en fön/ op bjagen/ bic baat toe aanlepbingcgebcn. ^^S^eph. naaatmen moctöaafimmcr0 niet anders blagen / ai0 ö<ïaï O^Ucf t

English

express what has been taught them so little in other words — which have not been taught them — upon questions that give leading toward it. Steph. But one must indeed never ask them otherwise than what
Original

Urb. S^iet wat anders; maöC tócl op een andere wij fe; itcm na ije eygenfchappen, werckingen. vrugten. gevolgen, van dat wefentlijke 't gccn b002 gemieringe lUftaat mOCHC gcfomcnfön/ foubcn fp regc cn van Gode geleert W

English

Urb. Not something different; but indeed in a different manner; likewise according to the properties, workings, fruits, and consequences of that essential thing which, having come through grace, might have been attained — they would be truly and taught of God,
Original

a©ant bunöt u/ b?aagt een Cy pher-meeiter fijn leerling wat anders ban öp iSm Cdecrt tieeft/ 410 fjp Ijcm/ na tieten ban bc regulen/ ccn fommeop-geeft,

English

For consider: does a reckoning-master ask his pupil something other than what he has taught him, when he gives him a sum to work out according to knowledge of the rules,
Original

tlicn Bp noydopgemaacki en heeft ? CU bat 10 nOQ tU bC wif-conft, ten faftc in 'c

English

which he has never worked out before? And that is still in mathematics, a matter residing in the
Original

verftand, en overleg cnficlbeflaanbc/ <n leert batmcn band oetieningepjeubc

English

understanding and deliberation alone, and one learns by the trial of practice
Original

neemt met anbcte bjagcn/ Dan ban bc kennis : cbog aiö be fafte in enckei gevoelen bcfiaat/ moe(lmcnin'tonberroebbe0 tOCncmcnfii njne vragen gamfch veranderen , na öic toijfe al0 ie h terflonbfcpöc ; enbc Ijcb icH bicfitoijlö gebaot/toa* re icfe ccn tegt opmerckig, en der (aken fel ve ervaren öarbcr/ foubc bc ganfcge Gods-gel ecnheyd Dooj/ gaan bebcnftcn toat bjagcn op pbet poinct gcbaan con#

English

that one takes with other questions than those of mere knowledge: yet when the matter consists in feeling alone, one must in the examination entirely change one's questions, after the manner as I said just now; and I have often done this — were I a truly attentive and in the matter itself well-experienced man, I would go through the whole of divinity pondering what questions might be put to each point
Original

tien tocrben/ tot uptlOCBinge ban bc openbaringe des inwendigen gevoelens • cn*

English

toward the eliciting of the manifestation of the inward feeling; and
Original

bc men en moeft mp ban nwt tojjten ben mcnfcDc te vragen 't geen ik hem niec geleert cn had, of ihfoub anttooo?bcn/bat mijn blagen 'bicnbcn/ om (al0ben Cppüet-mecdet) te toeten/ of mijn leerling 't geen iöDcm geleert öcb/ tegt ge»

English

one ought not to reproach me then for asking the person something I had not taught him — or I would answer that my questions served, as with the reckoning-master, to know whether my pupil had truly
Original

baitct {)abj bat i0 in befcn,- of de HeerefclbChem 't gehoorde te verftaan had gegeven, lef 28:9- 0fbcl^.»<5ee(ï her gevoelen, en d'er varenis ban tgccniftncm

English

grasped what he had; that is, in this case, whether the Lord Himself had given him understanding of what was heard, Jes. 28:9. Or rather: perceive the feeling and experience of what I have taught
Original

cclcett Oeb/bcrleent beeft ; 't geen baat toe moct ct (felb' in bc toi0-6onft) noob* fahclijè een anberc bjage fijn ; Doe bcel meet baat 't bevatten fd ve in gevoelen en «rvarenis bcflaat/ öi0 in Difcn j ben leerling ban mp nier geleert, maat ban im

English

him and granted him — for which purpose (even in mathematics itself) there must necessarily be a different question; how much more so where the grasping of it consists in feeling and experience, not in this case in a pupil taught by me, but by
Original

va» Z I O N. VI. ü'Sam.

English

of Zion. VI. Sam.
Original

(laDmenD^^ft omfijntand-pön tettagcn/ nog een b;outQ omDaai: tnoeOet- UefDe mwa {)aac btnti upt te D^ucben/etien al0 of Dat DepDe/ en titctgeipe / 09

English

a man crying out to express his toothache, nor a woman to express her motherly love for her child, just as if both of these, and even the expression itself, depended
Original

geleercheydaanQUam.

English

on learning.
Original

Steph. l^ettta D002 <$ot)[$ genaDe feer toel 't geen gpl. fegt / mijn Heeren > maat tterpe fo tegen/ om dat mpfuijcfomtüti^ nog ai van verüandige , 006 M-menenoe te gemoete gcboerti toetO.

English

Steph. I understand through God's grace very well what you gentlemen say, my Lords; but I opposed it so, because I myself sometimes still meet with those who are intelligent, and who think well of themselves.
Original

Ahïk. jiBp tjj fuijp oob al dtbtoijlis toeDec-tiarcn/en bltitit daar mebc onfe geefteioosheyd, npt:liatl)e H. Geeft niet alleen toeg-gaat/ en öe leuer-kennis in be ylaatjif comt i ttiiacoohbattop/ en De voorgangeren fclUe/ tic0 lijbfaam &e< ginnente l»ecden/ ennauU)lt)c]C nuttUm/ DatonisienonfcnDolHepct^/ ofDeef baar ontrent ombjeecfit / top beginnen {jet in-te-fcfticbenj of 'lencan fovoi-

English

Ahik. With us it is also often repeated and exposed, and thereby our spiritual deadness remains apparent — that not only does the Holy Spirit depart, and letter-knowledge comes in its place; but also that we, and the leaders themselves, finding it bearable that people begin to grow accustomed to it, and scarcely noticing our own defect, or that something is lacking thereabout, begin to write it in, or it can be so
Original

maackt niet lijn, Of baarftjn verfcheydene trappen der genade ett» Steph. Ifiaar ift dat niet fOO/ mijn Heer ^

English

established, or that there are various degrees of grace, etc. Steph. But is it not so, my Lord?
Original

Ahik. 3ia Oog Broeder, en daar itioetmen in 't oo^delen der lieden oo6 ftaat 09 maben : maar de min^e edentoel fict; cn gevoelt, of bevindt pet/ daac de faab cnckei (n gedoelen/ en ervarenis de(laat. uaaar fcOandclpd ift/ aifmen Det met de ongeieertheyd ontfchuidigt , en geeft fulF ledendig te feennen / dat fteton*

English

Ahik. Yes, indeed, Brother, and one must also take account of that in judging people; yet the least nonetheless sees and feels, or finds something, where the matter consists solely in feeling and experience. But shameful it is when one excuses it with ignorance, and gives such vivid indication that one begins
Original

lietfCÖepdtnffCBenleiier.kennis, engecltclijcke die van den Vader gel)OO?ti0

English

to confuse the difference between letter-knowledge and the spiritual knowledge that is heard from the Father,
Original

sanfct) begint te berdtognen / toeicb nogtganiï fo groot ii$ / al0 tuffcficn t ken-

English

and altogether begins to obscure it — which is yet as great as the difference between knowing
Original

nen, cntiet dadelijck genieten van de fpijfe , OftUffC^en een/ in wiens herfenen

English

and the actual tasting of food, or as between one in whose brain
Original

de woorden van de Waarheyd , en herte den Sathan woont j en een in wiens herte de H. Godtheyd als in haren Tempel woont, Godfpraken geeft , enwerckt.

English

the words of Truth reside, while Satan dwells in the heart; and one in whose heart the holy Godhead dwells as in His Temple, gives forth divine oracles, and works.
Original

«Sfet du0 falmen de faben met der tijd geüeel Quüt/ cn 't fpoor bijfter raben/ (ge^ lötfi dat airede op end* upt bet Paufdom gelijbt/ dat men de genade en waarheyd aand«geieenheydt)angt) enboe'tflgoobopdoet/ men fai 't infcbicben / en tot

English

So then, in time the substance will be completely lost, and people will lose the trail — as has already been seen leading to the end and out of Popery: that grace and truth are hung upon learning — and however well one performs it, one will write it in, and toward
Original

1^ •tgeeftelijck leven COnnen t ^UPJ^ brengen J die gauw in kennis i}ï/ diefalecn ■H lieylig fijn ; die weynig weet, ijj te ontfchiildigen OP cleyn verftand en memorye,

English

the spiritual life one will be able to bring it; he who is quick in knowledge shall be holy; he who knows little is to be excused on account of weak understanding and memory,
Original

■ cnmen fegt/ Godi openbaart het de kinderkens , (toant fnlbe piaatfe goudtmen ■i aan de gand aI0 fp fcbönen te dienen ) fonder die openbaring ergen^i in te toonen;

English

and men say, God reveals it to little children — for such passages are held fast as long as they seem to serve — without showing that revelation anywhere in practice;
Original

W daar is een geeftclijkelchaamte over de huwlijcks-liefde met den fJeere Jefu. I fietCant.g'.i.endiergel.fommaallegeeftelijk, en(opfÖnCo?aB0) Deganfchc I vergadering fy alle fijn beyiig : en fO fterven top alle daar benen/detoj^l de doden-

English

there is a spiritual shame regarding the bridal love with the Lord Jesus. See Cant. 8:1 and the like; some say all things are spiritual, and (in their own way) that the entire congregation they all are holy; and so we all die away, while the dead
Original

I deietter-kennisd'obergand/ enaile0daar eenfetna brijgt: al^ den H. Geeft niet meer toercben / ende men du0 alle oordeel ober-ende onderfcj^cpd tufTcDen-

English

letter-knowledge gains the upper hand, and everything follows one fixed pattern after another; as the Holy Spirit no longer works, and so all judgment and distinction between
Original

'tcoftelijckeen't fnodeberliefenfal. Jer. i^np.

English

the precious and the vile will be lost. Jer. 15.
Original

■I Urb. ggeber daar toe fie itb 't nog te comen/ ijK get bp fommige daar niet af toegeraacbt* jjl^aar een vier brandt in mijn gebeente, al0 itb dencb/ datfnl); I 'c gereformeerde boicb tocder-baart ; toicnjf ganfrge reformatie (al0 top boben I fepden) daarin beflaat/ dat bet de letterlijke betragtinge in geefteiijckebcr« I andert* V^an toe fijn top getomen I en toat tiangt dat bolcb een ftoaar oordeel I ober 't ïiooft/ fo der geen fpoedige verandering en f omt i I Steph. Verandering! mijn Heer, ganfcggeen banfe en fcgöntdaar toe te I tDn : toant t auaad crügt fo eene fet/ en fetei onder m$/ doo; dat gem. infchic- I km, tKKmen die ongeftait^ alredc begint te lorbenm/ ende fuUbe die du^ fp^« r <C fien/

English

Urb. Indeed I see it still coming to that; I have not been dissuaded from it by some. But a fire burns in my bones when I think that such a Reformed people turns back — whose entire Reformation (as we said above) consists in this, that it changes literal observance into spiritual. How far have we come! And what a heavy judgment hangs over that people's head, if no speedy change comes! Steph. Change! My Lord, none of them at all seem inclined to it; for the evil takes such a hold, and settles among us through that said writing-in, so that one who is already beginning to ruin that misshapen thing, and such as these will thus soon see,
Original

fien/ liaafl bOOJ onregifiimigen ett halve geeft-dry veren UptmaÖClt fal / ^tt tlflaC 13002 IJOUÖcnöc/ Dat dat de regie geftalte van de gereforni. keicke is.

English

will quickly be exposed by the irregular and half-spiritists as such, and that will be held for the true form of the Reformed church.
Original

Abik. 5^aat üetjoeDe onji De Heere Doo;.

English

Ahik. May the Lord preserve us from that.
Original

Urb. '1310 niet al pöel't geen onfenB roeder fegt/ en hBeti fulcketale aiöeainnente|)o}cn: toagt maat nog een toepnig/ fo de/iecreöenupterlijchen t«* flanöonöec 0110 öiöücn laat/ Daalt fultgpl. Dat fien: 't gaat tftanji met gjoote fcDjeDen: 'tcieyneoverbiijtfei Dat de Heere oHji gelaten 030 / neemt toa|l lijn aficheyd, of öooj De DooD / Of Dooj aoDere toegen / toeUbe fommige oocö l)e# Denficlüftfun/ /afoDantge/ Dat Dcfe fierhe felöc/ bolgenjf ftaar gjonDen/ ge* nooDfaahtfal fun Deel ligt Daac om tot uptiuccping te comen/ en D'ongefinDen op De felüe alfo een boet ccijgen fuUen om Daten aacö aan Die te betonen : ©oo?* oangeten anDecfiniï toel-raenenDe / en fuUen Ditfo niet Debatten : bjome CBjf» ftenen Dooj 'js <©eejli5 beclatinge fullcn ooft al bcgnuien te Dencften / ig Daacootb

English

Urb. It is not all so bad, what our Brother says, and I have already begun to hear such a tone: but wait yet a little while; if the Lord allows the outward situation among us to continue, you will see that yet: it goes now with great strides. The small remnant that the Lord has left us takes its leave, either through death or through other ways — some of whom also think themselves such, that this church itself, according to its foundations, will be necessarily compelled to come in part perhaps to a breakaway, and the ungodly will thus get a foot to stand on in order to show their contempt for that; and the leaders otherwise well-meaning will not grasp this so; pious Christians through the Spirit's desertion will also begin to think: Is it so very important —
Original

foo beel aangelegen i en in fïaap raöcn : €n fiet ! fo geraften top alle uy t-druckinge van de geeiteiijcke werckingen glaD qu^t } ia men fal'ec nict cenjj mcec na

English

and fall asleep: and behold, so we all lose completely every expression of the spiritual workings; yes, one will not even once more look after
Original

Om-fien/ of blagen/ waarisGodc, mijn Maker, die de Pfalmen geeft inder

English

or inquire: where is God, my Maker, who gives songs in the
Original

nagt, [ob.g^'iio. De Belijdenis fal ecn Chriften maften; enDönhoop derBelijderenDeKerck; cn banDïe Dangefegt/ Den Tempel des Heeren fijn defe. t. Öl.

English

night, Job 35:10. The Confession will make a Christian; and the crowd of the Confessors the church; and of them will be said: These are the Temple of the Lord. Jer. 7.
Original

<Sen liciiaam fonDec fiel / een iCcmpel fonDct «0oDf)epD/ wee cok haar als ick

English

A body without a soul, a Temple without the Godhead — woe also to her, as I
Original

van hen lal geweken fijn. Hof. 9: 12.

English

shall have departed from them. Hos. 9:12.
Original

^Og t geen mp meejl Doet fien/ bat dc Heere gereedfchapt maakt om te vertrecktn i.Éf / Dat 't fjjnc H. en onberifpelijk wijfe Voorfienicheyd bejaagt fijnen

English

But what makes me see it most clearly is that the Lord is preparing to depart — that His holy and unblameable wise providence intends His
Original

H.Gecft, fo foücr tcbettiercnaen de jeugd onDcronö : 'tfcijynt al0 of öe Heere fijn IjanD ganfcb ban De fiinDecen af tcecftt/foo Dectel / pDel / bjantoatig/ onbet* fianDig/ on-opmeccftig / boo0 / epgen-fiunig / guaabaacDig/ (lont / ben anDecen ongejjoo^faam fijnfe / enfo tocpnige/enbpnagenebmDg»>intoelc6e

English

Holy Spirit, so as to withdraw from ministering to the youth below: it seems as though the Lord withdraws His hand entirely from the children, so vain, frivolous, passionate, unreasonable, inattentive, dead, self-willed, ill-natured, dull, disobedient to others as they are, and so few, and nearly none among whom
Original

ftg des Heeren Geelt OpCnÜaart/Die n00tan$Ghrilten-cn gedoopte-kinderen fijn.

English

the Spirit of the Lord is revealed, who are nevertheless Christians and baptized children.
Original

Abik. g^it l^eeft mp oocft Dicfttoijlji feec gcfmertct en bectoonDect in een plaatfeteften / baacfobceUandejeugdgebaantoecbi toaacbogtoccDDefelbe in Catechizatien &c. meet geocffenti

English

Ahik. This has also often greatly grieved and astonished me to see in one place, where so much was done for the youth, through which the same were more exercised in Catechizations, etc.
Original

Urb. 't 3isifo mijn Heer , maat gelp gp fiet/ 'tenbotretnicttoe/ maat 10 argec Dan eibecsl. t.to. ^atii$ Dien vioeck Die de Heere b;epgt obcc Die /

English

Urb. It is so, my lord, but as you see, it avails nothing at all, but is worse than elsewhere. That is the curse that the Lord brings upon those
Original

aan toelCft Hjne cragten gefchiet iïjn Dat i0 be dood , bien de letter aan^

English

to whom His powers have been shown — that is the death which the letter brings.
Original

brengt. Daar beel onbecto^sE! gctoce^ ië letterlilb fleg0 aangenomen/toagt baac •c argite voick } geljjft gp HU ooDcf De kinderen fpeott. |Ken pleegt nog eenigc

English

Where much teaching has been given, it has been received in a merely literal and poor manner, for there is the worst sort of people, just as you also now see among the children. One used to show still some
Original

aandagt, eerbiedigheyd , luftrengoede, inöaac tefiett; maactoatnu^ enc*

English

attention, reverence, and desire for the good, to be seen in them; but what now —
Original

fteleDectelbepD/ fpcclagticöcpD/ fonDct ccnige op-metcftinge alfmcnbefigitf in öaac te onDeitDpfcn ; fo/ DatmcnmctaileattiepD/ofmet/oftoepnigen bo?* bett/ fp laten/ of {joubcnalleö bupten fig/ en maften ganftO geen obetleg baat onttent/ Iioetoel nu al beguawc jatcn ctügen/ foo i.ö des Heeren Geeft ban gaat getoeöen. ga gemetcftt fpl. gem. onderwij linge tot occafien ban fiar^ fpeletpenenbatteltjcpb geb?upclien/ fo comt baat booj (onbet 's Heeren regt-

English

utter carelessness and frivolity, without any attention when one is engaged in instructing them — so that one with all diligence either cannot, or with only a few succeeds, in having them retain anything, or keep anything in mind at all, and they make absolutely no reflection upon it, although they are now of mature years; so has the Spirit of the Lord departed from them. Indeed, it is noted that they use communal catechization as occasions for foolish play and quarrelsomeness; so that by this (under the Lord's righteous
Original

veerdieebeftuyringe) 'ftbOCetnicttDatbOO? een bet ïjat Ding cn Heyl-loosheyd

English

and just governance) it brings forth nothing but what is, for the heart, a wretched thing and godlessness
Original

obet 't jonge bolcft / comenbe alief in gcfcooonte de Godidicnft foo te geb^upc^ ben/ enbefelb? alfoo betagtdDcft toetbenb^ in oogen: baai: immers be

English

over the young people, as everything comes into the habit of using religion in this way, and the same becomes thus despised in the eyes — whereas
Original

van Z I O Nf. VI. t'SAM. tfy öjonöcn Déc vvaarheyd, cn Uan Gods- kennis Daac oclc«ö D^nr DtUijft cciio^cotc

English

of Zion. VI. Together. the foundations of Truth, and of the knowledge of God, by this also remain the first-sown
Original

eerbied mb^tl^ die H. Majetteyi inplaiUCll foUDc.

English

reverence toward that Holy Majesty ought to be planted.
Original

Ahik. OEcn ÜCCÖ2tetl(jc faÜC moet bOO: OC Onderwijfers fyii»

English

Ahik. This must be a very sorrowful matter for the teachers.
Original

U rb. 't ^ouDe DiUijca : maat Den jlcuc of gewoonte bOCt l)Ct 0110 t)l Of min

English

Urb. It ought to drive us on; but the custom or habit makes us see it more or less
Original

fien, ofö?aaaiücöU3ecDcniOfnlt{}oosiminDtiao«u/ ennittnaterDpc tcocn

English

less clearly, or we become dulled to it, or it is less high in our eyes, and we do not go nearer toward
Original

Ah.k. JiBptlimht/ CCno?OOtCOC?fafeCban desjeugds onbandichcyd t0/ der ouderen agtelooshcyd in ÖCC fcibCC OpbOCDmgC.

English

Ahik. It seems to me that a great cause of the youth's unruliness is the negligence of the parents in their very upbringing.
Original

Urb. 5^aacycbtgp 'tU)i0oeraaftt/ mijn Heer. cn ii^/ baat al obf k bclc ia«»

English

Urb. Rightly have you hit upon it, my lord. And I, having for many years already
Original

ren fobceleb^omenobccclaaaöcn/ eu'tocenfp boojfaacntefulUnfüiuenoojfaacbbanbatujpnujïcin 5!>at ijg een öjoubia mitiöei o toccft/ toaacboo? de Heere bu öecclucö oojöeel obec 011.0 ïje^fttoiilcn tnü^engcu/ 't geciUlp fcljijnt befcfjojen te y ebben tot een onöecoana ban fön canfclje Kijck onber oniS : toant

English

come so far in making complaints, and when they come forward for their confession and for that of which I have spoken — that is a dreadful means by which the Lord has willed to bring His particular judgment upon us. The whole thing seems to have been appointed for a decline of His entire Kingdom among us; for
Original

be^CeugÖ loop-gebragcUlbefjUpfcn/ enb' gewoijn den Gods-dicnltiigcteagten, of heyloüs, niOet OOU i8 a zojacen Öeb30?ben (ijnbe cn Avondmaal te gaan ;

English

the youth brought up in loose households, and accustomed to regard religion as little, or as worthless, must now be 18 to 20 years old before they go to the Lord's Supper;
Original

öaac toe laten fp fig ban onder wijfen j baar fpannen fp ban meec baar memorie in/ toant ban gcU'et om beprocv van de belijdenis booste ten ; baarfïampt*

English

to that end they allow themselves to be instructed; there they exert their memory more, for it is out of custom in order to pass the examination of the confession; there they stamp
Original

twen Ijaacboat Icttcr-kcnnis tn ; cnbe/aljS fpmaac niet heel argerlijck van leven cnfÜn/ al en binbtmen geen leven, of uytdruckingen van 'sGeertes vverckin-

English

in their letter-knowledge; and if they are only not altogether scandalous in life and conduct, even though no life or expressions of the Spirit's working
Original

geningaac/ baar op tocibcn fpban tot voile ledematen bec bettüe aangcno* men/ enfünntet anöcr^ aljs tlincfienbe verrotte leden , a!0 Backen baat t itt* geb^agcnbjatec fiaaflofuptbcrbjoogt/ of/ inflincfet: al^Ditnufoboojtgaat/ oeUjö öet met gjote fcb?cöen boet/ ctoant men ftet allctlepe pbele/ tojan-bjatige/ opgep^onchte / gemacbeliKbe / bjelluftigc/ aan tocrclb en bleefr [) onbcrlocben*

English

are found in them, they are thereupon admitted as full members of the church — and they are nothing other than sounding rotten members, like barrels into which stagnant water has been raised up, or into which it sinks: as this now proceeds, it fills one with great terror, for one sees all manner of vain, passionate, proud, self-indulgent, pleasure-loving, to the world and the flesh enslaved
Original

bC/ btemaai: memorie ÖebÜen om de woorden der H. Waarheyd te OntljOUben/ tot gem. onderwij finge COmen/ en fO aangenomen toecbett ) enbe be regtè ( pring-

English

persons, who have no more memory than to retain the words of the Holy Truth, who come to communal catechization, and are so received — and the right wellsprings
Original

aders toepnïge fijn / flccben/ öenengaan etc toatcananbcr.öaiö cbrifti on-

English

are few, withered, going away, and so forth — what else can one say. That Christ's un-
Original

ligtbaar Rij k en bjatagttg gebied over de fielen, onDeC Üïi^ fO fiillCtjC0 te 0?Onbe

English

visible Kingdom and fearful dominion over souls, among us so silently goes to ruin
Original

^aan/ betoyl be leerederWaarheyd Hl papier eninclH c tot een pbelen roem) (laanbeblöfti

English

while the teaching of Truth in paper and ink remains standing for a vain glory.
Original

Ahik. ^chCïbe Jeugd (iS de verwagtinge van de volgende eeuwe, en baac

English

Ahik. The rising youth is the hope of the coming age, and
Original

ft|)?(cbc tchbooj/ «IjSichonfe hedendaagieljupjj-gefinnenaanmercfec/ ficnbc ben tiptflagban be naaft voorgaande. D'oudcrs bcel al fijn fier onbcguaamtot onderwijfinge cn regte opvoedinge ber fiinbcrcn ; nictminberaljS bat beoogctt fpbie ten butolöft gaan / enbeel tjj tfofpfigeerft beanamen tot bo(l toinmna boo? baartjupjS/ ban 't anb?e geen gcbjag; aljSof be fieien der kinderen ban tlepn of geen gewigte cn toarett / of be felbe ligt te befojgen : fo en binbmen oofi

English

dreadful to look at, as one observes our present households, seeing the decline of the most recent preceding generation. Parents are for the most part very unfit for the instruction and proper upbringing of children; no less so than that they seek to go to the market, and many take such care to provide fully for their household, and of the other no account; as if the souls of children were of little or no weight, or were easy to care for — so that one finds also
Original

bOOJ be banb in be huyCgeünnen geen gefette huys-oefFenirigen, ban woord-lefen,

English

at hand in the households no appointed household exercises of Word-reading,
Original

onder wij linge, vermaninge, huys-gebeden : geen COnfi en moepte in ïjet t'onderbrengen van vleefch, wereld, en alle eygen tn be Wnberen/ waar tcr COntra^

English

instruction, admonition, household prayers; no art and effort in the subduing of flesh, world, and all self in the children; where, on the contrary,
Original

rfe een voedinge van gem. dingen (nbe felbe/ met bercteringe/ fiaar liifltcge? toen/ b)?aa6 te boeben / entoatalniet^ geen overdwarfinge cnbuygingeban

English

there is a nourishing of those very things in them, with indulgence, feeding their lusts, feeding their foolishness, and whatsoever else; no crossing and bending of
Original

ber kinderen wille onber des Heeren : geen onderwerpinge , Of inplantinge ban alle nebcrfge onderdanicheyd, onder-en hoog-agtinge van-de Ouderen bobcn

English

the children's will under the Lord's; no subjection, or planting of all humble submissiveness, and of esteem both lower and higher toward the Elders, above
Original

gaar: geen inboefewfng ban be Godiijcke Hoocheyd, totbjaragtigeecrbiedic-

English

themselves; no instilling of the Divine Majesty, toward a fearful rever-
Original

(€ 2 beyd,

English

ence,
Original

heyd, "evens die uytftekendheyd. €l\ fiet fjiet 611 tan tiUt MUVIt ft m her-

English

ence, alongside that surpassing excellency. And see here how from this new thing in this godless
Original

loos wefcn ban Daa» comcn/ alfmen tkecntooo?£ug fitt.

English

condition it all comes, as one now sees in the present.
Original

*M '''■r?^'^J'"ö£" fiebt gptod cn met toaacöcpö aangemcwBt/ mijn Heer

English

Steph. You have well and truly pointed it out, my lord.
Original

«utoc! toat plegen nut onfe voor-ouderen ectftupt 'tPauidom cLenöc^^hSÈ

English

But what did our forefathers use to do first, coming out of Popery, to establish
Original

femOecen m T regtc begrip der H. Waarheyd te mm / Ortl fiaac Te7um a s d'cgen op fOO dierbaar een grond i . Pct.z-.y. m geen 5>oud, fii ver, en kofte ij ke^e-

English

their people in the right understanding of the Holy Truth, in order to found them as those built upon so precious a cornerstone, 1 Pet. 2:7, in no Gold, silver, and costly
Original

tteenten, getjoulöt tefteDben/ i.Cor.?: xi, 12.? 'fefalbp-tgeregöeS/ (ató boöen oot ö met een ujdojö) öat men (n öe Bupien öoo; öen Dag Kyrbpa te

English

stones striving to build, 1 Cor. 3:11,12.? It is all the more proper (as noted above also with a word) that one throughout the day at home has opportunity to
Original

gClegentÜcpD / de tale Canaans niet en fpjeecfit/ nog geettïiijcke difco^rfe^

English

speak the language of Canaan, and hold no spiritual discourses
Original

joert tn taanuojen Dec Wnbcten; maiï öatm n met öefelKmet^^^^^^^

English

in the presence of the children; but that one with them
Original

IfJi,^' ^^^A r^^^ (eelöcö oocö^tgeen ban u becDaalöt i^) blöben befein*

English

likewise (even as what has been told by you) the children remain
Original

Deren vremdelingen, fpjeecften maat Afdodilch . Öcbben geen kennis van de

English

strangers, and speak only Ashdodite. They have no knowledge of the
Original

Waarheyd, cnbecftaan De termen niet: ftennengeen cragt van Wnarheyd toe Godfaiicheyd : toetenbangeett feif-veriochening . fön toecelDfcö/ biccffljiöc6 ;

English

Truth — yet the terms do not stand: they acknowledge no power of Truth unto godliness; they know nothing of self-denial. They are worldly, carnal;
Original

12 a 14 laten OUD fönDe Doenfp haren fin, inberöjefeit cnoeffenenbanitiji, enDaatnainhuwiijckenctc. fpjeöenen kijven fomm<ae

English

from twelve to fourteen years old they let old sin have its way, indulging it in passion and practicing vanity, and thereafter in marriage, etc. Some go on to quarrel,
Original

met D'OUDerjS al^ met ÏJaarjI-gelÖCfien : kennen den «eere niet , om L te "er- Jochcnen, cn in eerbied en vrde denonfienlijkentefienj en baarom fteeft mw

English

with their elders as with their equals; they do not know the Lord, so as to deny themselves and to see the Invisible with reverence and fear; and therefore one has
Original

aitDD gjubjfaamfl geöagt/ (Dat bp u laatfl gefegD i0) Dat des Heeren /^oocheyd jenfilnDeten ntetIngeboefemD entoerö nabefjojen,- Daar comt {jet ban Daan/ jata sf J>ouDgetoo?öert fön/ ecn$s menfcïjen fieniijckehoochcyd ongeinSont. facDeiöCfiet bp ïjaat i^/ Dan De Goddeiijcke: toant d Onii/niijcke mm» Ijaat nf et gemcIDet / nog na becmogen getoont. *^

English

always rightly noted (as you last said) that the Lord's majesty was never imprinted in the bosom and pursued afterward; hence it comes that, as has long been said, the visible greatness of man has been implanted without measure. It is more present with them than the divine greatness, for the divine greatness has neither been named to them nor shown to the extent possible.
Original

5^.^f^'J'?*^5Ö^^'^'°^^"^^"^*""*^'^<*öP D'ouDeriinfetgcDaan toerDen, Urb. ©eie/ tn alle manf etc onDec 's Heeren legenitoam niet alleen conDen

English

— of those things that ought to have been done for the parents. Urb. Yes, in all manner of ways under the Lord's presence, they not only could
Original

fp de kinderen nu tot eemge BenntfTcgecomen fönDe Dlrettelpcft daar van onderwijfen : maat ailerbeiten met Demecfle bjugt Dunrtt mp Dit Doeniöcbaan gem kinderen, (eet De felbe totfoobeel gebjupcli ban {laacbeirflanDcomin /

English

instruct the children, once they had come to some degree of knowledge, directly in these things; but above all, with the greatest fruit it seems to me this is to be done for younger children — leading them to so much use of their understanding —
Original

pat fp onDettoefen COnnen toerDen / ) DOOJ betooninge in haar exempel. ^« kinderen toecDen tcagtig gelepDt door der ouderen voorbeeld , Of om De hoog-agting der Ouderen, Dte ec ban natUW in ig / (eecDe Heyl-looOieyd OOB Die'ec Upt-bOent/ ) of OOCll om De natUPjIÖCÖe Cfymparhie of) overeen-

English

that they can be instructed — through demonstration in the parents' example. Children are powerfully led by the example of their elders, either through the high regard for their elders that is naturally within them (which also makes the godlessness that flows from it the more powerful), or else through the natural sympathy or agreement
Original

cominge tuffcöen bcpDc/ en foo fiaajl en ttygen fp ecgcnjjbegcip banofDft

English

between both; and so quickly they gain their own understanding of things
Original

toerCBt op Daar ( een kind fiet na 's moeders aangcfigt , cn 't fCftiept al0 DO

English

worked upon there (a child looks at its mother's face and cries as the
Original

moeDer fcöjept ) : toatfouöe ïjetDanniettoelinbckinderkensecnhoog-agtinge

English

mother cries): how could it then fail to plant in the little children a high regard
Original

van de Godcheyd inplanten/ in geballe De ^^UÜeren Daar meDC inwendig aangedaan fönDc/ fulr in al Bare tooojDen en gebeetDcn bertoonDen; en fpl. bcr« mercBteninDoogen/ 'tganfcöeaanoefigte/ ftanDen/ finpen/ enalleDemö* nen ban De ouDerenpet bpfonöcr^/ al0 fp fpjaöen ban deGodhcyd. ofeenige oefFeningen van Gods-dienft plecflöen/bupten Dat fp hjat anDerjJ Doen i fo fouDe» fp albp jongst bebattingen ban eenen Godcrügen/ enDatrragtigflenDopDe Deauaamfle töD / al^ D( redciijcke Ziele fiarj rfD^n-toercBingw met verftand

English

of the Deity, if the elders were inwardly moved by it and showed it in all their words and actions; and if they noticed in the eyes, the whole countenance, the hands, the lips, and all the gestures of the parents something distinctive whenever they spoke of the Deity or performed any exercises of divine worship — apart from whatever else they do — then they would at an early age receive the impressions of a godly person, and that most powerfully at the most suitable time, when the rational soul begins to exercise its operations with understanding
Original

van Z I O H VI. t*S a m. 159

English

of Zion. VI. Dialogue. 159
Original

(tl geheugenis tiegittt te ocffmen / al cec De fdbe nog licquaam f ]f boo} woordenonderwijs D«l aan te nemcit. ^tttjSDe töööatöe5tele booj-tngenommöient teloecDentmt getti* Oe\}attlngen bancene God.heyd , enDe 'tfelbentctlDoo;« Den niet tonnenoe gefc|)teDen/ niet Urnxifi tiaat toe ai.0 gem. ftgtbare DetDegin> gen entefienen vanhoog-agringeinde Ouderen, enöe niet argec al0 t geDjecfi üeiTelf^s toant Die teDeregemoeDecen al in De aanbangban gacetnccciitngen (ïenDe/ Datmen fo üciegcnt Den genen Die men Godt noemt / Dien fp Dog niet en fien, enbantaielc&e fpgcne bebattingen mattenen connen/ Dan upt t gene fieninanDeren/ looeïDen ctagttgec (ebenDoojfoeengebreck) ingenomen met Atheiftifche gronden. Dan of fp gtoot gcbjojDenfijnDeinDe Atheifterye gefli» leecttbietDeui enDanenraacöt'et Datnietligt/iamifTcöien nopD/ toeDecupt; Quo femel eit imbuca &c. en Daa( mene itb Daton0 Defe beyiofe geftaite beel» finjs ban Daan comt

English

and memory begin to exercise themselves, even before the child is yet capable of receiving verbal instruction. And thus the soul, being fore-occupied with the impressions of a Deity, and not being able to be separated from them, needs nothing more toward this than visible stirrings and signs of high regard in the elders — and nothing worse than the lack thereof; for those tender hearts, observing already at the outset of their perceptions that the One they call God is treated with such indifference, Whom they do not see, and of Whom they can form no conceptions except from what they see in others, were more powerfully (even by such a deficiency) taken with atheistic foundations than if they had been reared and instructed in atheism itself. And from that it does not easily — indeed perhaps never — come undone: Quo semel est imbuta, etc. And I believe that from this our deplorable condition derives in large part.
Original

Ahik. 'tgiJiaWgpfegt/ mijn Heer, enDaatOm fCÖJiCfee ith Det genaamder Chriftenen |)Upfgcfinnen fienDe j Daac COmt een ongods-dienftige dienft-bode,

English

Ahik. That is well said, my Lord, and that is why I shudder when I see the households of those called Christians; for there comes a godless servant-girl,
Original

f Dienmen aanüebeelt De hinderen 'i bidden te leeren, Quanfupjï) Die Daar gaan^

English

who is set to teach the children to pray — one of those who goes about
Original

beofiiaanDeinijaacanDecbjeccB/ dekinders eenigetoJoojDen fo lang na-rabbeien lectt / tot Dat fp 't ban üuten tonnen fcggen : of Doen 't De ouDctsf / *t ge»

English

going about in her own way — who teaches the children to rattle off certain words so long until they can say them from memory; or the parents do it — the same
Original

fC|)ietal op De felbe toöfe/ fonDec eenige alteratie vangeften of betoningevao

English

thing in the same manner, without any alteration of expression or emphasis of
Original

eerbiedichcyd ; cn foo bjevDen De feinDerett 2/5/04 jaren caljS fp baft le*

English

reverence; and so the children from two, five, and four years on, as they firmly learn
Original

ren [)oog-en rlcpn-agting te begrijpen ) fonDer eenig eerbied tot Godt opgeb^agt.

English

to comprehend high and low regard, are taught with no reverence whatever offered toward God.
Original

Urb. <^ntoare öetöog maarfoo; maar fpl.DebattenDe/ Dat dat Godt-die-

English

Urb. That is indeed so true; but they — debating that that is worship of God —
Original

nen ijj/ bJCrD Daar DOO?De gjOOtfle cleyn-aj>cing;van de Godlijcke Majefteyt,

English

through it the greatest contempt of the divine Majesty
Original

Of heyioosfte geftaite, DictceDcvcöert)es(öe(p aljSmetgebjelt ingeflampt/al0 top flrar fepDen. toaffcn fp Daar na op/ fp en fien in de ouderen nog al/ of geen

English

or the most godless disposition is engraved in them as with a brand-iron, as we just said. As they grow up after that, they still see in the elders either no
Original

outftningen, Of geen bylbndere eerbiedicheyd nevens die Godtlijke Hoocheyd :

English

outward exercises, or no particular reverence alongside that divine Majesty:
Original

Daar comtbp Dat fp d'ouders toelfomt0Dff toornig fien en De (oeDetegeb?up(«

English

and to this is added that they sometimes see the parents angry and making use of
Original

fien/ alfi fy, of Chuys eenig intcreftipDen/ maatomeene fondealsfodanige, om De crenckinge V3n Gods ecrc Sec, tlfldtOtD W6yni^, Of ditflOOjS t)St tOCtt) tiitt

English

cursing, when they have any personal interest at stake, but for a sin as such, for the injury of God's honor, etc., they show little or no wrath, or at least the wrath is not
Original

fnfonDetgepDuptgeD?uc6t/ aI0gefcDieDen moefie teouDemen De 6inDeren eett

English

expressed in a distinctive manner, as ought to happen, to give the children an
Original

indruck ban een Godt, Of van de Godtbeyd geben* ^0 en mercfien fp OOCfi fulC* fien ^eftlgen ttnft en aandringingen in der Ouderen gebeden hier over niet/

English

impression of a God, or of the Deity. Nor do they perceive such firm earnestness and urgings in the prayers of the parents concerning this,
Original

('t toelcft onttoöfelöcö feer c ragtig fouDe fm l aljS ful)c met bewegingen, ja tranen in Der kinderen tegenwoordicheyd, gefcöag. ) €n fiet Dit ailc0 mecn ifi on* Der berbetering/ Dat pjincipalöc& on0 de jeugd lbo heyioos enD geefteioos maacbt/ en Dat fp niet en toeten Dat'tanDer!$ bet)oo?t/ toantfp en gebben iti ïjaar ouDerjJfmpjJnict anDerjeJgefien: ofcomen eenige nog tot eenige ktnniiTe

English

(which would doubtless be very powerful if such things happened with movements, yes with tears, in the presence of the children.) And I believe all this, under correction, to be principally what makes our youth so godless and spiritless, and that they do not know that it ought to be otherwise — for they have seen nothing else in their parents' home; or if some yet come to any knowledge
Original

van de Godtbeyd. 't ifl al0 Dp mtrafiel / en DOO? eene toOnDerljjCfae belchlckinge des Allerhoogfte.

English

of the Deity, it is as by a miracle, and by a wondrous providence of the Most High.
Original

Steph. l^u berfia icB toaat gp ftenen toilt/ mijn Heeren : *t ijj toel fo afsi gpl. fegt/ en Jet i^'er foo ber ban Daan/ DatfnlcBe betocgingen ingefcoefemöfbus DentoerDen/ Dat niet alleen 't contrarie alfoo toerD ingeplant / als3 gpl. öaac

English

Steph. Now I understand where you are going, my Lords: it is indeed as you say, and it is far from the case that such impressions are imprinted in the bosom — such that not only is the contrary thus planted, as you
Original

fepDet } maar OOfi de wereld, (DOO? prsgt, eere, (taar.wijlmaking van rijckdom,- ) vleefcb, CDOO? wrak«,nijd;ioe-gevingc van luften, Sec.) De felben ban jongs^ op

English

said; but also the world (through pomp, honor, the display of riches) and the flesh (through revenge, envy, the indulgence of lusts, etc.) have from youth up
Original

BESCHOUWINGE van ZIo.N. VI. t'SAM.

English

Contemplation of Zion. VI. Dialogue.
Original

toccöen ingcgcben/ en 't ooeöe(fo öc i^ccrc al.ö öoo? micaöel non pet öaat in leot) nietccaötteacn-oeftaan.

English

been instilled in them, and the good (as the Lord, as through a miracle, still imparts something of it) cannot take root and stand.
Original

Urb. üBaertopi'ouöcnDtcctelanötntiiöben/ mijn Hceren : öitfoubb'oo:*

English

Urb. We have gone on too long on this point, my Lords: this would
Original

fafsc ban onij ouaaö raUen i t'Danjs öient Ijct on0 mm om Jeugd ganfcö ontbloot vanGods Geeft Uficn/ Cnbe koftelijke kinderen Zions tegen fijn eoud gefchattet gelijck geworden de aardenefl eflchen : Öat tS DejJ fêe«iei-S femtimn DeaaCÖfCfteöClÜftï- Claagl.4.;2.

English

form a subject of its own. Meanwhile it serves us here to see youth entirely stripped of God's Spirit, and the precious children of Zion esteemed according to their weight, become like earthen pitchers — that is the Lord's lamentation, the most dreadful lamentation. Lament. 4:2.
Original

Ahik. 3lanoGcnocgï)icctn/ öuncfttmp/ mijne Vrienden, 'ttoarctoeltöö bat top tot UJat anöetö obec-ginocn : maat fioc tocpmg oob bp m mtnfm fijnen bjeo/ top en tjeööen bat nietonfe bpfonbecfie yanbeling gemaacöt baaï toptoet famengecomentoareni t.to. dWfaken van ons quaad (ftoctoel'tne* fegöe baat toegetJ?agt can toctben ) en nu fie (cfebe foo ftooa/ bat ith bjefó iDpD.UrbanumtelangopDoubcnfullett, ** M«iiv«v^M«f

English

Ahik. It is enough here, it seems to me, my Friends — it was indeed time that we moved on to something else; but however little peace a person has, we have not made that our particular subject when we came together here, namely the causes of our evil (though what has been said can be applied to it), and now I see it has gone so far that I fear we will detain Mr. Urbanus too long.
Original

Urb. fi25eficn bat mijn affaires mp t fian^ fuKen beginnen te roepen/ be* Heft Ijet ul. '6 ^elle ul. baag$i na obetmergen ontrent 4 upje na be raibbaa / beft felbeplaatfe«

English

Urb. Seeing that my affairs will shortly begin to call me, it pleases you, your Lordships — your Lordships' pleasure — the day after tomorrow at about 4 o'clock in the afternoon, at the same place.
Original

Ahik. ^at'j^goeb: 'bberHopemptelatenbinben/fobe^eecetoii. Steph. 5!c6 befgeltjic.

English

Ahik. That is good: I hope to let myself be found there, so the Lord wills. Steph. I likewise.
Original

^e ^eere fp tttet U W. Broeder, Urb. Höet ölanfgeli))c.

English

The Lord be with you, Brother. Urb. Likewise with you.
Original

Eynde des V t'Samen-fpraacks.

English

End of the Sixth Dialogue.
Original

f. vanLODENSTETNS

English

J. van Lodenstein's
Original

Befchouwinge van Zion: AAN dTgTEN

English

Contemplation of Zion: Presented
Original

Over den tegenwoordigcn toeft and van 't

English

Concerning the present condition of the
Original

Gereformeerde Christen Volck.

English

Reformed Christian People.
Original

Geftelt in eentge fSamen-Jpraken. IV. DEEL. Vervalende de VII. ende VIII. t'Samcn-fpraacfc.

English

Set forth in several Dialogues. Part IV. Comprising the Seventh and Eighth Dialogue.
Original

t*ÜT R E C H T,

English

Utrecht,
Original

crDruckcryevan Willem Clerck, Boeck- verkoper op de Neude in Y^mi^n^'^H^yQn, Anno i6jj.

English

Printed by Willem Clerck, bookseller on the Neude in Utrecht, Anno 1674.
Original

SEVENT>E fSAMEN'STRAACK,

English

SEVENTH DIALOGUE,
Original

Beginnende tc handelen van het twcde Generale Hooft- quaad^ namelijck Mipvattinge der Waarheden , en in 't by Tonder

English

Beginning to treat of the second General Chief Evil, namely the Misapprehension of the Truths, and in particular
Original

nopende deSaluheyd der Menfcheriyxn lo verre verkeerde bevactingen daar ontrent gemaackt werden.

English

concerning the Salvation of Mankind, insofar as erroneous conceptions have been formed therein.
Original

l hbanus.

English

Urb.
Original

(öclicn bafl Vrienden. 3©p paflVn tocl op oHfen tp öat top cUeu op 't Cioch-a^tlaoelcanDcc op Den tosa ontmoeten.

English

Good morning, friends. We timed it well, that we all meet here at the churchyard gate on the path.
Original

Ahik. <0ocöen öaa Br. u rbanc. "^è Qjoie öcncgcntDcpb tot öc bcr> Dccc Derljandenngc ta^n't aangebangcnc D^mgt on0 geen tyO te \iix\\xi' men ; <^uD' oo& Dat top toeten Ijoe coficlücU D' utoe t0. u rb. (€ foo/ maar öefeabcnD-fionD neme ich tot mpn uy tfpanninge cnD' en fjcbOe öccn lieucc/ aljes eenetTamenfpjaab met fulhc Dien s> ons toeftanü teoelöth ter Uccten o^iat / €n Dten ben li^emcl ogen oclieft te geöen om Dien toeflanD on^ pactyötgluti le Hen / en ni De wecgichaie des Heyiiijdoms tc tocgen.

English

Ahik. Good day, Br. Urbanus. The great inclination toward the continued discussion of the matter we have taken in hand leaves us no time to lose; and also because we know how precious yours is. Urb. Indeed so; but this leisure hour I take for my relaxation, and I have nothing more pleasant than a dialogue with those who are well acquainted with our condition, and to whom Heaven has been pleased to give eyes to see that condition clearly, and to weigh it in the balances of the sanctuary.
Original

^tapti. Schöeftenu inoefen miinebojlge onbcfuplltjepD/ en betrage mp (ffc^» Dert icb t gelucb lian u (. Difcouifen get)aü f)eü mijn Heeren)Dat tch foo lang fo blinD getoeeü iien in foo tafielücbe faben : ^n i^eb mp met De ce(l al laten papen /

English

Steph. You must forgive my former negligence, and I reproach myself (since I have had the good fortune of your discourses, my lords) that I was for so long so blind in such important matters; and I have let myself be lulled along with the rest,
Original

met Hecisakijdfoin dekerckegevveeft, iSelfte Corinihen waren feylen inde Apoftolifche kercken &c. alle weegfcbalen Dtcniet des Heyligdoms en fün.3©ant

English

having been satisfied with being in the church, just as the Corinthians themselves had faults in the Apostolic churches, etc. — all balances that are not of the sanctuary. For
Original

top en (eben bp geen e):emplen.

English

we do not live by examples.
Original

Urb. ©at 'ft toaac mijn L. Broeder, ïjoctocl ooft gjootonDcrfcliepD (ss/ tuf* fcïjeneen lichaam jong, cloeck , en groeyiaam, toelchj^ongefouDOepD (toant genc

English

Urb. That is true, my dear Brother, though there is also a great difference between a body that is young, vigorous, and growing, which by reason of some unsoundness (for no
Original

hcrch iei t)ier bolmaaHt) Doo^ De cragt ban De nature uptücrfl tn pocben/ leemten/ bofe ftoecrcn bpna tganfclje licDaam ober Daar Doo? Ijct fecc ellendig c« erbarmlücö figl) aantoont/ en Daar Dan Den medicijn beci mcDcte ftelicn (jeeft ; enöe een lichaam, dat (De töD ban gloeien boo? bpfiinDe) fig fel ven Doo? De bolb?ag?

English

church is here perfect) through the force of nature breaks out in ulcers, sores, and foul humors nearly over the whole body, so that it shows itself very miserably and pitiably, and where the physician has much to attend to; and a body that (the time of flourishing being past) by reason of the full satisfaction
Original

te begcerInCbliCDen volquade humeuren vindr,'t bloed bedorven, en des levens cragrenengecltenteneynde, al toare f)et UptetlÜH Ib miferabel niet. l^ogl^tanjS

English

of its desires finds itself full of corrupt humors, the blood corrupted, and the forces and spirits of life near their end — even if outwardly it does not appear so miserable. Nevertheless
Original

toerDe'tboo^f. ban De primitive kercken toel ter fncDcn bpgeb^agt om onbehoor-

English

the example of the primitive churches was fittingly adduced to speak against improper
Original

lijcke aflcheydinge ban De ]feerc6e tegen te fp?c6cn / en te leren Dat 006 eene ware kercke fijn can die lemten en onvolmaaktheden heett. ^Ogbetre Dtodlenfp/ Die

English

separation from the church, and to teach that a church which has weaknesses and imperfections can also be a true church. But it is better that they who
Original

befe onfe ficrfee met De felbe in bergelücbtngc brengen / enDe aiieaffcheydinge ban een Itecc&e baar uptfouDentoilllen tegen-gaan. iBaer Dat al0 bp De tocg/ mijn Heren , baat fiin top toeer op onfe piaatfe/ belieft *t u l fet u neDer/ en laat oniS aanbangen Daar top t lieten. Ahik. ©aartop 'tboo?-ccc-gi(lcrenaanbingen/ (toiit gp feggen mijn Heer)

English

compare our church with those and would thus oppose all separation from a church — but let that be by the way, my lords; here we are again at our place. Please be seated, and let us take up again where we left off. Ahik. Where we left off the day before yesterday — do you mean, my lord?
Original

t.to.lSOpCnDCDeoorfaken van dit ons verval, bat De Cl)2ifteP!j:pD lUct minDer

English

i.e., the examination of the causes of this our decline, namely that Christendom is no less
Original

al!SCÖ?ifentKpb/Dati.tf toarö felf-verlochening bOO^Doet/Oftefiet cweedeGenerale Hooft-quaad , alj$ fict Onfen W. Broeder Urbanus W "t bOÖ?ftel noeit)De bOb.

English

un-Christendom in that it falls short of self-denial, or the second General Chief Evil, as our worthy Brother Urbanus proposed it above.
Original

p.47. Hlis onfe w. Broeder DaaDlüeh onfe Kctckp bcrgelcicfe bpcen on^eitcid iichaamjintoel6eDeQuaDe tiumeuten/Doo^t opbolgen Der begeerlyc&DcDen ber^

English

p. 47. As our worthy Brother vividly compared our church to a diseased body, in which the corrupt humors, through the indulgence of the desires,
Original

2 oo;fac(fit

English

caused
Original

Mjfaacfit/ bé UbwWae <6cc<lcn (bic be fpöf« tot boebfel foubc boeit bubcn en «afl^» ffiK «cftSoèbci^^ n'-» oanfclj boen berljuifcn ijeüöcn, toaac

English

caused; the vivifying spirits (which should have been drawn as food for the soul and made firm) having been driven away from their proper dwelling, where
Original

5S.?hin nïbSianb bc Vanfcne natutc bccftoacfet luctbcnbe be Quabc fjumcurcn S? S"aSn / ^^^^^^^ oieïfteipen en uptblufTcBen : fo Wjecn tcU mp fclbc JïScS Xc^^^^^^^^ m banonfe ïjebentiaaofcfje oeitaUe. pant fehet bc S \Se^d of Lm^^^^^^^ in m^m b)oo?b uptflcbjutfet/ en ban onfe

English

instead the corrupt nature being strengthened, the corrupt humors are increased and multiplied, those that should have been suppressed and extinguished; so I find myself placed to speak of our present-day decline. For look at the Word or Law expressed in His Word, and from our
Original

ë;SlusenConfeir,ebeOOgt/ t.to. I)<;Heere Godc Al, en den Menfch.n

English

conclusions and confessions it is clear, i.e., the Lord God in all things, and mankind
Original

bïfÉ tó bc emnelebenöfcaot/ bat fnnoc levendige Geeftcn ban t GccfteiHcke iJ 30ant% Ijalbcn toccnonf tSr.Srephanusboo? eccptaeen upt 'f ÏLiiH^i«n>^^^ bPbJtigt) Doe tan ben menfcfte/ Codes hjn, en

English

this is the highest living state, that its living Spirits of the Spiritual life — for half of us, as our Br. Stephanus brought forward earlier from the Scriptures — what belongs to man, being God's child, and
Original

P<rcn tooojb baac toe ^^^f^ ^^^-J^^^/^ ^at in Chriih aangefigie nut UQt

English

the Word thereunto suited, namely that the profit seen in Christ amounts to
Original

rStVSc onCpnK^^^^^ ' Hecrl.ckheyd, Wijfhey.1, Goedheyd.

English

infinite excellence, Glory, Wisdom, Goodness.
Original

cnöcnt/ oi^"/*^ wnoi^^^^^^^ ^ ^ oncunbc echcnncn

English

and the end; and the unknown acknowledgment

Translator note: Block is heavily garbled by OCR; translation is best reconstruction from partial legible fragments.
Original

bcH.Propheten. mieenuiuwu*^ ^enfOlOlKtmOecbaab/ ©ifc

English

of the Holy Prophets. Who is a new work, accomplished; these

Translator note: Block is significantly damaged by OCR; translation represents best reconstruction from legible fragments.
Original

ÏÏGods S^^^^^^^^^^ (alfmen feot) 't 10 al toatet berb)/ geen «-are fci^-

English

God's — (as one says) it is all water gone by, no true self-
Original

verfakinge cmr^^^^^^^ Mijn Heer , en 'ït meen opbaart Quaab na

English

denial whatsoever, My Lord, and it appears that the chief Evil manifests itself as
Original

Sjftmcnle^ctlMck m «fut

English

as one clearly sees therein
Original

l^vaf 4^ fel W^^^^ l»aTfcOOtI.b)«tl>«l m03« lOVdoen van

English

what then it itself — what more can be said of

Translator note: Block is heavily garbled by OCR; translation is best reconstruction from partial legible fragments.
Original

•ü?5etiUKKnoo(al^»öefenbo^^^^^ al^topbanbebejbetem^^^^^^^

English

and so also as we improve ourselves from the better

Translator note: Block is severely garbled by OCR; translation is best reconstruction from partial legible fragments.
Original

On0 baat mcbc fegocn foubc belidfcn be bjoojöcw D« H. waarbeyd = h nSftonbe" toefen fünbe/nuttcc ti)b't fpcoj bec

English

to bless us therewith — to confess the words of the holy Truth, being the most useful time for the discourse of the
Original

al0deWaarheydfelbCteÖcbbcn. vmntalöfi» die woorden ftOUben/ bfC

English

Truth itself to have. For those who stand by those words, those
Original

waarheyd öp fiaaï Uflt of Qebot toeïb-

English

Truth on its own foundation or commandment was
Original

van Z I O N, VIL i'Sam. 145

English

of Zion, VII. 1 Sam. 145
Original

ItsaarlaacotijSitotbpfoiiDergeDcncomen/ Daarfultgp (ban Dooi uto oogcn ficn. Drie hoofden lu(t mp öacc Dan te maöen/üi UJelcöe fulcjc u l. blijcluiijch fijn

English

But we have now come to treat it in particular; there you will see it with your own eyes. Three heads it pleases me to make of it, in which such things will be clearly evident to your lordship,
Original

fait. til. i.iBcn ÖÜJaalltn de bevattingeri van ecnige grond- waarheden , 2 JjlÖcn ijattCtdeverlchil-poinctentnflchenonsen'cFaurdom ^ualÜCft. ^Diiac bau IH ÖC

English

namely: 1. The erroneous conceptions of some fundamental truths; 2. The handling of the points of controversy between us and Popery badly. And the third is the
Original

acDtfic t' famcnfp^aafi. 3. <Daai: I0 ecne algemeyne dwaai-grond in öc ticDcn na ontrent pöccftiiftjc ban De ^.2öcluöemsiDaec Dan In öc ticnöc famcnfpjaacrt ftaat tc üolgen. üerilcii)ck, fcjj icfi/ vönfcUeöcn ötoalen in De bevaaini;tn v.i.i

English

eighth dialogue. 3. There is a common ground of error in the times concerning the governance of the Belgic Confession; of which the tenth dialogue is to follow. First, I say, we err in our conceptions of some
Original

eenige i^cmene Grond- waarheden , öaaï ÖOO? Tp öan tOl ÖUfCnö anöcte DUJaUnj

English

common Fundamental Truths, through which they then fall into a thousand other errors
Original

gen ocrahen/ en tfpoo^ in Op na allcOare bcbattingcn beontnen üpflcr tc loopcn / ^10 boo^ ten flaaltie of tlDce. ^00? Dc öanD makw onfe (teCien tn'i Debatten ban'c

English

and come to grief; and the error comes to run through almost all their disputations like a thread through one or two examples. For the present our positions in the debates concerning
Original

Hoof;lU'fvndedes Mcnlchcn, OfteöC.Ö JiKenfCijcn Gcluckfalicheyd, t Ï©OOJD/

English

the Chief End of Man, or the Chief Felicity of Man, the Word,
Original

bc j^aam / be Icttcc beïjouben fp / en fcaocn (lü fpjecch ban Date bcrflanbiojlc/ bic't al Ijccl UJelmecncn tc öcgjijpcnyt iö God gemeten.batGodonfboo^fteGocJ is.onf L>cei,^f.73:25.totbaactoetoel. iBaacbecDcc/ of fpcn maliën ban bat, God genieten Qcne öebattinocn / of fp bcojüpcn baat en upt feficrc vreugde, en

English

the Name — they retain the letter, and speak (as is the speech of those sensible persons who all mean very well to grasp it) that God is our portion, that God is our highest Good, our Lord, Ps. 73:25, up to that point well. But further, whether they form conceptions of enjoying God, or whether they derive from it certain joy, and
Original

vergenoegen, 'tOCCnafgcfcheyden .bati.fll (difparaie ) in roorteonderlcheyden lö ban t vei genoegen tflecninbe HeyiichevdOftcSclt-verlochening legt/ Cn baar tn

English

satisfaction — that which is wholly separate, that is to say (disparate), in root distinguished from the satisfaction and contentment that lies in Holiness or Self-denial, and therein
Original

dellen fp len principale bcji JilSenffficn gei'uckfaiicheyd;fofecc afocfcljepben oft onbctffDcpben/ batfp in be leif-ve. lochening oanfcftoccn b;eüoöc of ber genoegen en

English

they place the principal part of human felicity; so utterly separated or distinguished that they find in self-denial a troublesome joy or satisfaction and
Original

buiben; maar üebatten be falie in tegenbeel in bier boegen/ bat gem. leU vcriochening isf enig fup^/ bitter / en aio" tegen onsi genoegen tlcybig / bat booigaun moet/ om boo2 't felbc gcm. bergenoegen/ iiptbe Godt-genietingefpjnptcnbctebefo* men/ biel niet alöberbicnjïe/ maar loon upt genabe. t.to.^^o batten fn boo?'t bit? ter tot 'tfoct gaan/ booi ben naubj.ntocg/ ten toijben ijemel. Steph. ïldeli.ö bat bc\ïjaarijepö niet i fofp^eecfit immers bc lljerc Jefus, alö

English

outside; but they assert the contrary in four ways: that said self-denial is the sole path — bitter and, as it were, contrary to our pleasure — that must be traversed, so that through it said enjoyment, springing up from the enjoyment of God, may be received, not as merit but as reward of grace. And so they go through the bitter to the sweet, through the narrow way to the wide heaven. Steph. Indeed, the Truth speaks to this very point, for the Lord Jesus, as
Original

i^pfegt bat de wtg naiuv is die ten leven leydt: JiKatl).7:i4.<gn'J ganfcl)eï©00}b/

English

He says, that the way is narrow that leads to life: Matth. 7:14. And the whole Word,
Original

*t geen leert bat be <©obtlofen ha;ir deel en vreugde op ecrbe ijcbben / IDf. 1 7. 1 4.

English

which teaches that the ungodly have their portion and joy on earth. Ps. 17:14.
Original

Haaar bie bOO^'t gelOben toanbelcn/ 't dal der Moerbelien bomen door-gaen. Pf. 84: 7. ?f He genieten van vreugden veragten moeten %b. ti. 2^ €r\ in t COJtC/

English

But those who walk by faith must pass through the valley of the mulberry trees. Ps. 84:7. And must despise the enjoyment of pleasures. Heb. 11:25. And in short,
Original

toeibnietobcralöeveriochcningin'tbpfonber alsï pet bitma boozgeftelti bat 10 ^onne daar/ en baar op ban ben Hemel ais een loon iiï3atl). 0:4, fóeb.

English

we see self-denial set forth nowhere more particularly than here, where the sun is placed there, and upon it Heaven as a reward. Matth. 6:4, etc.
Original

Ahik. (Êp! Broeder, ftOUbtOUfenUrbanum boac mceb niet Op. 45>» toCCt

English

Ahik. Indeed! Brother, do not press Urbanus too hard on this. He knows well
Original

toel/ bat fulr of ten aanfien ber voof-en teeenfpoeden , toelcftcben ^öobtiofen/ of <©obtfaligen gemeenlöcö toeberbarcn / gcfegt toerb / of ten aanficn ban bien re- Ren-ibnd bicn be geloöige ftieropeerbe/ meeilban ftjn aanclebenöc bcrbo:* bemlKpblöbtinföneveriochening; boo2 Ujelcltc ban die (niet hem maar fijnen vieefche fmcrtelucö balt. ^0 fjeb itli altijb/ boo?'f ï^cren genabe alle bic plaat;»

English

well, that such things were said either with respect to the prosperity and adversity that commonly befall the ungodly or the godly, or with respect to that account which the believer keeps here, mostly of his accompanying condemnation in his self-denial; by which that — not him, but his flesh — is mortally struck. So I have always, by the Lord's grace, understood all those passages
Original

fen berftaan / cn bat ben Hemel (bat ig de volmaeckce Hey lichcvd , tot een gena-

English

and understood that Heaven (that is, perfect holiness) was promised as a reward of grace
Original

den-loon op befemoeylijckein dien fin belooft toerb. 3Dantalöfp fo gaan / 'iVel-

English

for this difficult task in that sense. Thus if they so proceed, they will
Original

lenfyfigdenHereGodrtot eene fonteyne. ©f. 84. 7. <Cn 't acnfchouwen van Godsaangefigte^f. 17. 1^ DatijEf/be Godt.genietinge tOt hare verfadieinge-

English

make the Lord God a fountain. Ps. 84:7. And the beholding of God's face. Ps. 17:15. That is, the enjoyment of God to their full satisfaction—
Original

€nbe bit isl niet anbet.0 altf rjaarf-felfici ontbetingc / quptteringc / veriochenink e': m toponttoöfelijtfebctbcc Bojenfullem

English

And this is nothing other than their self-emptying, self-abandonment, self-denial, and an unconditional surrender of themselves.
Original

Urb, a®eeïb« Broederen, i^fttonfc Ifcbcnbefaacft foaöcötijpcnaijJicftfcp'

English

Urb. Dear Brethren, is our life's matter then as ripe as I said?

544 BÈ S C H O U WIN G E

Original

544 BÈ S C H O U WIN G E

English

544 CONTEMPLATION OF ZION
Original

tjc/ ijaacöanaU8oo0cncanmcn ntct ttoöffcUn. f? bcUattcn «n vreugde ccn eenu^'te m töcten fclbenict toat/ cnfjoc. €ntic öetoul f? iïaii nature neticn in cenc bTöocmdöcHc Eygen-iietde, flröötg tegen öc be.t- verUuhenmg , |oo comt bie bjCUOÖC niet mmöec alSS op De waragtige Vreugde, öleupt Godt-gtRieten

English

they do not know what they possess, or enjoy a joy that is a mere fleeting thing, not knowing what and how. And the fault is that they are by nature drawn into a blooming self-love, greatly opposed to the best glorification — so that joy comes no less upon true joy, flowing from the enjoyment of God.
Original

^^sTph/w" Vader, Duncfit f cü Wcï (n münc bUnböepD ccöennc/ en «ft oeloobe/ öupfcnöen inet mp: hujcnUeïDerljaiUcn mi/ m 'ta met cu m> öeelöc/ öufaHeeensiiunDcaJonDop tcöalen/ (laacöoojtetlclteu en tebetoö*

English

Steph. Father, it seems to me that I recognize this well in my blindness, and I believe thousands with me; our household members with us, who share no part in it — they have wholly fallen away, to be further explored and proved.
Original

*^"urb jacerö«cna© Broeder: toamgelijcft t gaat/ in befen en biergclijc* ften/ uptoewan-praótijckeenbaacupt mU-bevatrinee, gaat men .metteï tuö be oanfctie (aak Quijt / en caaclttmcn geljcel 't fpoo? ööfteï. b im^ öan.

English

Urb. Indeed, Brother: for so it goes, in this and similar matters — through outward practice and bare external comprehension, one quickly loses the true matter, and then loses the whole track entirely.
Original

DeHeeieGodcfelveisdes Menlchen Hooglte Goed. Pf. Iip- fT- ^"g ban

English

The Lord God Himself is the Highest Good of Man. Ps. 119.
Original

\3et(laatmcn(toeetgptoel)'t felbcGoed. objedijv en toat'^o^rwer^ bat

English

Let one (one would say) take this same Good objectively — that is, as the object which
Original

bengeluclifaligcn menfclje gcntctcn moet. ^JJlVu^jnmenfcfte inff^ jaab GclukiaiigiMo, fo moet DP bat boo?tocrp Godt bce agttq herben. Jltfmen b^^^ becbec bcmeöitcectcuuptljaalö/ fal men epnbelytb bebinbenbat fui^ met an.

English

the happy and blessed person must enjoy. Now if a person is truly to be blessed, he must esteem that object, God, highly. If one further meditates on and draws out this matter, one will finally find that this is nothing other than
Original

bcröneffflicr/- en principale, alÖbOOJ beware Heyiigmakuige, Deugdlaamheyd,

English

the proper and principal means — namely, through true sanctification, virtue,
Original

t0 ais be toace Seif-verlochening. tcft fp?cec6 ban '^'^''i^Ztl ^/^ -}^^^

English

that is, as true self-denial. I speak of
Original

niet 'tregt baat toe bCtCCÖgen / maat in befutinge comen ' ÖCUJCB De 'M'ort^l

English

not being rightly drawn to that, but coming into temptation — this is the root of
Original

fp:CCCl« ban fijnf.felfs falicheydte wercke.r. 2|n boegc Dat GefackfaliefiintenmincipaleniÖ/ Heylig en des Heren wei geüjcktorri.ig te ft)n.

English

speaking of the working of one's own salvation. So that the blessed person's principal end is to be holy and conformed to the Lord's will.
Original

Ter urinS boojname ccagten ban De tebe*

English

Concerning the chief causes of the argument
Original

S icï e Godt gcl'Zim alfo becgcnoegö en gelucötg fijm^nbe en^ntfiennc

English

Steph. I see God thus being satisfied and happy, and beholding
Original

niet bat ban baaC-UPt bOOJt-blOCpt/ OftC-bp-COmt ene vergenoegmge van alle

English

that from this flows — or rather results from it — a contentment of all
Original

HSftïiencra.tTenDeelcn/ ©ecmaacli/ <©efontïjepb/ en toat ben men. fctSSel fnn^ 3 "l en ItcDaem toettelpcb bebenhcn can. (Ênbe bat lö mp ban d eeX eden toaat mebe icft mijn boo?flcl bafl mahe en öetopf . 3

English

the parts of the person — wealth, health, and whatever the soul and body may lawfully conceive. And that is to me the one reason with which I establish and prove my proposition.
Original

Godc 'e Lten Ollf Geluckfalicheyd ; fo bW tCh betbet / todCfee be bOO?i amt

English

God's Love is our Blessedness; so I go further — which is the foremost
Original

fïnrttLMiban'^^ ttiaat- boo? en-mebef)P Godt geniet^ gcp

English

means by which and through which one enjoys God,
Original

geen S'Sl^^^^^ te binben ftfn al0 fpn Verftand en m

English

nothing is to be found for him other than his understanding and will,
Original

S el enfOfalbiemenfCbe Saligfün toien^ verftand en willeden Jehova O . HirASfP^S^^^^ SaUeyd DM( OpalS ««loon

English

and so that person is blessed whose understanding and will belong to Jehovah. Salvation itself is as reward
Original

fclichcyd ScMOt tottoni M i>t0 Heren H. Wet Den JBeBfcBe inenpc »n

English

salvation flows and comes through the Lord's holy Law; the person enters into
Original

van Z I O N, VII. t'SAM. h?

English

of Zion, VII.
Original

UétllïeGoLlc te kennew en lief te hebben, tHOQ *t fiecft DCtt ï^tttt tif^dUQt Wc

English

to know and love God truly; for He has set before the person the Lord's
Original

Wet aan Den mcnfcfic Vw»o? u dellen tJp manwc öan een ©ettjonö / fcoöenöe Doet

English

Law before the person by way of a covenant, commanding: do
Original

dat , en gy fult leven, ^kt om Dat 't Doen in fijn ÖJCfcn pCt anDcrjl ijSl al0 Leven,

English

this, and you shall live. Not because doing in its nature is anything other than life,
Original

öficDmatjSDoai/ toam ftcpDeisJ niet anDcr0al0 den Heere leven, al0 Dc H^. 45cefl't noemtiilom.6:io. II Höaac om öat ijct Den Here öe^aagt Decft aan gem, Gehoor(aamheya ttDcc inftgten tiw tc Docfien Dan werck cn loon (QCiijcii t nict on^

English

or rather: for life is nothing other than living unto the Lord, as the Holy Spirit calls it, Rom. 6:10. And also because it has pleased the Lord to command obedience with two intentions — rather to seek these than work and reward (though it is not un-
Original

flCCÖmDcrtijSÖatde Deugd rijnl-lclfs looms). lUCtCOmttJpDatÖCtDtcWijlheya

English

reasonable that virtue is its own reward). So we come to this, that it pleased Wisdom
Original

öeiiaagt ïjceft in 't octoen Dan fön h. Wetaan llDam/ encragt ler gehoorfaamheyd, ticm De beveitigin» in dat goede niet met eencn te gctoen/ en Daat meDe lebenöigtelecen/ Dat t gehooriamen aan Gods Wet in Dalienjl mooglüfiDepö Dooj en ïcgen alle üehojlnge ten tcgenöele/ 'c werck ; enöe De Beveftiginge in gem. ^ttiiit met DetTelf!* geDolg *t loon fijn fouöe. gelijdi alsi nu nog aan on.si (Die Dan fcgrtnmagttoideiëGciuckraiicheydte comen DcïDallen funDe toanDenSahg.

English

to give His holy Law to Adam, and to require the effort of obedience — not to give confirmation in that good all at once, and to live fully thereby — so that obedience to God's Law in that highest possible degree, through and against all temptation, would be the work; and confirmation in it, together with the consequent reward. Just as now still to us (who have fallen away from blessedness and must come back to it through the Savior who was to come)
Original

maker tOt Öe fclDC tOeDecom Decijeben fijn) OnfC moeyly ke verlochening D002 niet

English

our laborious self-denial — not only through
Original

alleen upttoenDige ©panDcn cn tegen(ianbtn cal0 31lDam ooö öaD/) maac fo

English

outward enemies and opponents (as Adam also had), but so much
Original

ftoace tntocnDige; 't werk : cnDC De volmaackte lelf- verlochening, 't genaden-

English

harder inward — that is the work; and the perfect self-denial is the gracious
Original

iüon ijS/ bepöe cn werck en loon onjss Dan De gem* Saiighmaker DecDienD fijnDe, Ahik, lüap Duncfit Defe fahe fonDec enige tegen-DcDcncWnge te fijn / Dp Die ge« nc Die een toépnig in 'f J|ercn h. woord ecDaren t$l:toant Den ganfcüen D?aaD Dan 'ifelUeclaacmeDe brengt Dat Den Staat der gelovigen op eccDe in toefen De fclDe 10 met die der Heeriijcken in Dcn l^emel / niet anDecjS Dan elcanDec DecfcljtllenDe

English

reward — both work and reward for us having been earned by that same Savior. Ahik. This matter seems to me to be without any objection, for those who have some experience in the Lord's holy Word: for the whole thread of Scripture makes clear that the state of believers on earth in essence is the same as that of the glorified in heaven, differing from each other
Original

aljS tonvolmaacktevan 't volmaackte ; fuif De Gratie eenonvolmaackte Glorie, en De Glorie eenevolavaackte Genade fy. ^0 fegt De H. Geeft Dat top/ gclijCfi in Chrilto opgeweckt , fOOOOÖ in hem gefet iijn inden Hemel, ^pljef. 2: 6. <ÉnDc

English

only as the imperfect from the perfect; so that grace is an imperfect glory, and glory is a perfect grace. So says the Holy Spirit that we, as having been raised together in Christ, are likewise set together with Him in the heavens, Eph. 2:6. And
Original

öat / 't geen öc geloDlgen ^iet ontfangen cn genieten/ Dceerftelingen Dan De toetc* WngenDe0ï^.€iecrt0 fijn Hom. 8. 23. |^ui0claacDat D' eccaelingen toel een kicyn begin (aljfonfcCatech.fegt D2a. 114,) nogtljanjS DanDefelbe natup? met Den gefjclcn oogfl fijn. 251üclu ooU Dit upt alle Die plaatfen / Daac Den gclobigen 't

English

that what believers here receive and enjoy are the firstfruits of the workings of the Holy Spirit, Rom. 8:23. It is clear that the firstfruits, though a small beginning (as our Catechism says, Q. 114,) are nevertheless of the same nature as the full harvest. So also from all those places where believers are
Original

Je ven te hebben toCCD tOC gefCDJcDcn / i ^Ol). 5:12. Dat UptDjUCfeelijCb'recuwice levenUPtqelegt toCCD/ 5olian. 3 : bersi 36. ^oo fegt ooft De Weere Jefus fclDc öupDdticft oat't water Dat Ijp onö geeft (Dat 10 't toatec Dcc genaDc) in onjS tocrb een foiucmicfpjinijenDe tot tn het ewige leven, gioi). 4. i4« Dit blijft lm* mci'0 öe felbe fontcpne. ^iec comt ooft bp Dat t h. woord Den Geeft Dcc genaDc

English

written to have life, 1 Joh. 5:12, where it is expressly explained as eternal life, Joh. 3:36. So also the Lord Jesus Himself says clearly that the water He gives us (that is, the water of grace) becomes in us a fountain springing up into eternal life, Joh. 4:14. This always remains the same fountain. Here it is also added that the holy Word calls the Spirit of grace
Original

't pand Dan onfeecDe noemt 2 Cor. i : 22. ^IX Dit to00?D Arrhabon, Dat DaaCpandbctcftent/ fegtepgentlijCft een gedeelte van 'tgeene te geven is, al0

English

the pledge of our inheritance, 2 Cor. 1:22. Now this word Arrhabon, which means pledge, properly signifies a portion of what is to be given, as
Original

ich tod Do« btf^ ü09?De/ èn onlangjJ fag in Pifcator op 2 Cor. i . 22.

English

I shall show from this word, and recently saw in Piscator on 2 Cor. 1:22.
Original

5^itf})nfoDu»ïDU)clfete]cten Daat toe / maac Den trant Dan't ganfcOe Woord 'al0 ijp met opmcrftingc leed) legt Daac öeenen fo fecc / Dat/ Die tot den Middeiaer des N.T. Iefiimgefomcni0/ gcfcgttóccDeben Daac Doo? tot Zyon tot 'r He-

English

This text does not point so clearly to that purpose, but the tenor of the whole Word — as he who reads it with attention — lays this so strongly there, that he who has come to the Mediator of the New Testament, Jesus, is said to have come thereby to Zion, to the He-
Original

melfche Jfrufaiein, cn tot de vele duylenden der Engelen gccomen te fijn. I^eb^.

English

avenly Jerusalem, and to the many thousands of the angels. Heb.
Original

12.22,2^24.. ^lamcnremarlieectDatDenH. Geeft, upt Den ftetenDec toelDaben

English

12:22,23,24. And one also notes that the Holy Spirit, from the riches of the benefits
Original

De0 Heren Go^rts in Chrifto aan fijn UptDeCCOjencn/ öe Heyligtnakinge uptlaat Of Otocrfïaat / DoenDeOp DC Regiveerdiginge de Vcrheerlijcking DOlgen / CU alfo nos tOpjiftCft lecenDe / DatHeylig-makenofverheerlijtkenDefelDefafee i$ Kom. 8. 30. ^Obecflaat ooft Joh.Calv. Defefafte infijnTrad. de Plychopan. mihiin

English

of the Lord God in Christ to His elect — the Holy Spirit leaves out or passes over sanctification, making glorification follow directly upon justification, and thus teaches, while still living, that sanctifying or glorifying is the same matter. Rom. 8:30. John Calvin also considers this matter in his treatise De Psychopannychia, in my
Original

opufc.

English

edition of his collected works (opusc.).

T46 B H S C H O U W I N G E

Original

T46 B H S C H O U W I N G E

English

Contemplation
Original

opufc.in P.p. 4 l^n uptleöOenDe ÖC plaatSS 57U- Hy fal ingaan iri dc vre-

English

opening in P.p. 4, explaining those passages. He shall enter into pe-
Original

d^, fcot/oni Dat fp b^eöc oeljaDt ijaoöcn met «aoöt/ eu (icö^t »wct De toecciö/ fo

English

ace, so that they both may have had dealings with God, and seeks agreement with the world, so
Original

ocüpöt 5?!» Daac tot ecu öoooet owaöDau Jd?cöc.

English

that Zion is thereby brought to a good condition, Lord.
Original

Steph. j!Bpöuiicht/bat oocain tlcfcnfomtööjS aemectbt te Beböm/ en fouöe Defc faljc féec eenöouöto gcnoco öocn.

English

Steph. It seems to me that this also needs to be mentioned here, and this matter would do quite simply enough.
Original

Urb. .öiuailuchcfijnticDeU)ufeiii3ectiecDaettoanbptcö?<n0fti. ftanmcn toel

English

Urb. Indeed, it seems that the use thereof is also proven hereby. One can well
Original

cniofmö tltHjffclCn of DCIIHecre tc verbeeriijcken i^ DCJS JjtóinfCl.'tn Heerlijckhcyd

English

inquire and ask whether to glorify the Lord is the purpose of Heaven. And the glory
Original

cnöeiiiclifalicljcpö^ toant Dog bes? Sdiepfcis Hcyi ücftaat onttouffk'tödun 't öffOj itieii uan fijn eyi.de Daac toe tjct cjefdjapen iiS v'ö fp^eeb ban t tpnoc öesi tocccli.ö) nu (ö feüeclijcU öit 't cpnöe tuaac toe 't leöelücfee fcljcpicl fo tjcetnjcH gemaachi 10 alöonfc Cauchiimiis fcgt opiöc 6. Vrage : ^0 Uecciaact onjS ooft =t 1^. a©oo^ö öupDelüch Dat Den Hemel, of öet d^aliocr^Jnoelen en mcnfcDen tecrc&atöaac/ niet anber0 cu al.ö ecne gedurige V erheeriijckinge ban Den i^ecre 2Jef. 6i 2. 5.

English

and blessedness — for the Creator's salvation consists in unfolding the end for which it was created, as He speaks of the end of the world. Now it is certainly true that this is the end for which the living creature was so gloriously made, as our Catechism says on Question 6: so the Holy Word also declares to us clearly that Heaven, or the rejoicing of angels and men there, is nothing other than a continual glorifying of the Lord. Isa. 6:2, 3.
Original

nierisiüUjclielücli/ Dat God veiheerliicken'tboojnaamfte toeccH De0 Dcugds of Der heyligmakintre 10: niet allecu om DatDte vtriieeriijckuige Doo? De Deugö

English

Moreover it is evident that glorifying God is the chief work of virtue or of sanctification: not only because that glorification is achieved through virtue
Original

ÖeDO?Dc« toerö ^Ol). 1 5: 8 lllaac om Dat Dte aclijve verheerlijckinge in on( oog-

English

Joh. 15:8 — but because that active glorification is itself in our
Original

merck , m allc Dtuaö Of DaaD öec IjeplicljepD al0 De fieie fön moet/ fiet i Coj. 6/ 20. cn 10: T, r. oSnöe Dcrftaltien of men tod De voimaackte geiuckfaiicheyd bebatJ ten can en moet al0 een Conumpiatij v leven, (n fupüece befchouwinge, ( in tegen» flcUmge Dan De piactnchc Det DeugDen fo al0 De feltie IjUr op eerDen geoeffent toep* öeu) focniöDat nocljtan^ niet te Derjtaan in tegenfleliinge ban Die zKie der

English

aim in every exercise or deed of holiness, as the soul must be, see 1 Cor. 6:20 and 10:31. And further, whether one can and must attain perfect blessedness as a life of Contemplation, in the highest beholding — (in contrast to the practice of the virtues as the same is here exercised on earth) — so nevertheless this is not to be understood in contrast to that soul of the
Original

Deugden , ofverheerlijckingen van Gods nareic al0 fCÖCrlUCh bOO^t-bloepciïDC Da* Den lipt Die Hcmelfche befchouwingen van de Godclijcke Volmaacktheden. fuljC

English

virtues, or of the glorifyings of God's name, as ever-flowing from those heavenly contemplations of the divine Perfections. Such
Original

De ncfuclifaltcIjcpD Desi l^cmciö niet anDerö te begtöpeu fp / al0 fo een verfmcken in gc-m. befchouwinge Dat 't cccDUjCb fcljf pfel Hg (310 In een beccutöinge) veriieft cn in alle eeutoicljo'a niet anDer0 Doet / al0 in bet toonDering uptroepcn/ Hey-

English

the blessedness of Heaven is not otherwise to be understood, than as such a sinking into the said contemplation that the earthly self (as in a forgetting) is lost, and throughout all eternity does nothing other than cry out in wonder: Ho-
Original

lig , Heylig, Heyïig'is Hy, die is, die was, die comen (al etC. Cn Dit 10 enfÖelC

English

ly, Holy, Holy is He who is, who was, who is to come, etc. And this is nothing but
Original

veriochening eu Heyligmakingt . bau cntot toclcftc 'tbleefcj) geeu Defcffcn nocD ïiiflen Ijecft.

English

self-denial and sanctification, of and unto which the flesh has no exercise nor desire.
Original

Sceph. ^ofouögp'tmp met Ijanbcn Doen taften. , ^ ^ Urb. <eöeufoöaacblijchclijcltfijnbeleteöenen (fo Dat ICB ttïp DjcBtoil0 ber» toonDzrt Ucb / (joc Den COiiften-toccclD tot anD?e DeDencHingen Beeft tonnen ge*

English

Steph. So you would have me touch it with my hands. Urb. The evidences thereof are thus visibly plain (so that I am three times astonished, how the Christian world has been able to come to other thoughts
Original

tomen. ; ^10 Dp ejC. <aetoi0 i geen de 5aligmaker jefus is comen vercnjgea voor ons,enuyc\verckei)inons, ditisimmeci onfe Salicheyd. , ^

English

of it). This is certain: the Savior Jesus has come to acquire righteousness for us and to work it in us — this is indeed our salvation.
Original

Stcph. ;Dat'0biiptcnttoi(l/toantDati0 fün oogmctcft/ en baawitt 10 DP

English

Steph. That is outside the question, for that is His aim, and from that He is
Original

Saligmaker. .

English

the Savior.
Original

Urb. J^ufllltgpbebinDcnfntH. Woord, Datfiet principahjki0DeHeylig-

English

Urb. Now we find it in the Holy Word, that the principal thing is the sancti-
Original

making of Gods evenbeeld toelcbcljpijS tocDec Op comcn cegten tn Den mcnfc^. mDcrfbtgoD'oo?faaliof coogmerck frjnec comfte aani ^^i^ geboojcn op Dat

English

fication, or God's image, which is to come up rightly again in man. For this is God's main purpose, or the chief aim of His coming; He was born so that
Original

üe Heeie hem dcnThroon fijns Vaders Davids geve , 3lUC. 4. 52. ^at 10 bat des Heren Gods ConingrijckeOnbet De mcn^CflCn doorhem weder opj^erichc

English

the Lord would give Him the throne of His father David, Luc. 4:52. That is, that the kingdom of the Lord God among men would be re-established through Him
Original

foude werden in Dec mcnfcöen b^ptoilltge geljoo?faamöcpD/ bantoeltbe Davids

English

in the willing obedience of men, of which David's
Original

Rijckeenb3o?beelDtoa0. ^ u

English

kingdom was a type and image.
Original

iKcircHt öPlijn wercken lÖÖen ami Hylhecftfig overgegeven op dachy ons

English

His works praise Him: He has given Himself over, so as to rescue us
Original

van Z I O N, VII, i'Sam. 147

English

of Zion, VII, 1 Sam. 147
Original

.«yr »lc cegcnwoordige bofe werld , Gal. i: 4. 0/ dat wy der geregticheyd leven louden i pet. 2. 24. Of dat hy fig ons een cygen volck foude reynigen y verig in goede wercken. Tu. 2: 14.

English

from this present evil world, Gal. 1:4; or that we should live unto righteousness, 1 Pet. 2:24; or that He should purify for Himself a people of His own, zealous for good works. Tit. 2:14.
Original

jiföcccbtopföntacicftnanaljScenvrycopinge doorbetaiinge ban 't tamfoat jskaw viöoO.ö «atbcccöicljcpD^fo (iaafcc/bat öP onjiGode of voor Godc gcftogt fiecft

English

Moreover, there follows from this a free deliverance by payment of the ransom, since righteousness is so dear that He has purchased us for God, or before God,
Original

#pcntJ. 5:9. Oaide fijnetUilJn/ eil lijf en Ziel toi fijn heerlijckheydtetJe|itÖeiV

English

Apoc. 5:9; and to dedicate His own — both body and soul — unto His glory,
Original

?t(ö öic acuaDe öcc Ijfrttclitufjc uu bcrconWgt üjecbilet'cc op/dic Ujetö alé'tijct-

English

as the grace of the covenant now wonderfully flourishes over him who is as a
Original

tJtCCpnöealOmÜCCOgt. ilöcn bewonöiOt öat 't Comngrijckder Hemelen na by gecoinciiis, '^•♦M;. 5:2.H9atC. i: 14. i^. öat|t0 de tijd , dat den Hemel heer- Iciieoverde .uu , CU öat DcCOalÜcn pÖCC (ig bekeren moct iKiKtl). J : 2.

English

chief end above all things. Men are astonished that the kingdom of the Heavens has come near, Matth. 5:2; Marc. 1:14, 15 — that this is the time when Heaven was to reign over us, and that the fallen must repent, Marc. 1:2.
Original

^0 öecclaatt Pecms.öac öen fcgen ban öcn HScfT<a tc toagtcn/ tionsi/ öat fy fii^ afkeren louden van bare bool heden , SCCt. 3 : 2<5. (0e(UCh Paulus fcgtöatGod> Salighmakendc genade aan aile menlchen verfchijnt , op dat wy degodiloofheyd en wereJdfche begeeriijckiieden verfakende, matiglijck, en regtveerdigiijck, eu üodfalig leven louden in de tegenwoordige vverid. (Cit»2: 11/ 12.

English

So Peter declares that in waiting for the blessing of the Lord, he calls them to turn away from their wicked deeds, Act. 3:26. Likewise Paul says that God's saving grace has appeared to all men, so that, renouncing ungodliness and worldly lusts, we should live soberly, and righteously, and godly in this present world. Tit. 2:11, 12.
Original

^efe genade boo;Dengcloobeon0toegecpgent en 10 anti(rjSi ntct M Chriilus

English

This grace is appropriated to us through faith and is not otherwise than Christ
Original

felbC »n ons wonende vfipl). jj 17. cnöc gelych ons regiveerdigende 2 CO?. bf- 2i. alfO in ons levende *0al. 2: 2c ons vrugtbaar makende 3l0l). 15:1/2/3. (|f- D(cal0onf Hooft oniïaljOlfÜncledematen beil H. Geelt mede-deelt, t\\ regeert InaionfDOen ItcmdenH. Geeft inonsalsfijn Tempel wonende, aljEl i Co^ 3: itf. óup.fonnöevcrcrijgingederSaiicheydom/ CntOtbC toeeygeninge f0/ gd^C^

English

Himself dwelling in us, Eph. 3:17; and likewise justifying us, 2 Cor. 5:21; so also living in us, Gal. 2:20; making us fruitful, Joh. 15:1, 2, 3 — as our Head imparts to us the members the Holy Spirit, and reigns in us, and likewise the Holy Spirit dwelling in us as His temple, as in 1 Cor. 3:16. Thus for the obtaining of salvation, and for its appropriation, all
Original

hl t K. Woord a( om tJijjtfit/ gn bp öc gcrcfojmcerbcn bafl gaat i foo lisf ooft bat

English

in the Holy Word, all of this, and firmly established among the Reformed — so there is also this,
Original

gjOOtC toCCb bCjS Heren Mefllae om cn tot De Heyligmakinge.

English

that the great work of the Lord Messiah is for and unto sanctification.
Original

Stepb. 't^cbünttoclfo/ geiijcftgpfegt/ mijn Heer. maarebentod/ cnftf

English

Steph. It seems so indeed, as you have said, my Lord. But I am yet well, and
Original

niet bc Vergevinge der Üonden , Onfe verfoeninge met Godt, be Gerufte Confcieniie, enbCvreugdedaaruytrpruyiende, ÖatD^Pl 'tfgecn jefns fÉfCOlMcn bemÜ'

English

is not the Forgiveness of sins, our reconciliation with God, the Quiet Conscience, and the joy springing therefrom, that which Jesus came to acquire
Original

gen en tocgeepgenen/ en betfjalbcn onfe Saücheyd? immers fo fcbjjnt bet be Heydeiberghkhe Catechifmus tc battcn / bIc baat tiieefl ban fp^eecftt/ cn toieniS oog* meccftbatfcbünttefün. <enbc H. Scbrift, bie fegt bat codt boo? CDaijtum

English

and appropriate for us, and therefore our salvation? For so it seems the Heidelberg Catechism holds it, which speaks most of that, and whose chief aim that seems to be. And the Holy Scripture, which says that God through Christ
Original

onfe Godt , en OnjS «iSoeb of goedertieren bJCrb.

English

became our God, and was good or gracious toward us.
Original

Urb. De Vergevinge der Sondenfjtftofjï OOH *t Heyl bOO? Icfum tC bjcgcge*

English

Urb. The Forgiveness of sins is indeed also a salvation to be obtained through Jesus —
Original

bjagti en fcfiet baacop flet t ganfcfte lijden , en rantfoen betalen 't geen <n bat toecclitoertg^ootdeenboojnaamfteijEi/ bogen 10 öaarom dat mctm toelcöc 't boo?naam(lc wefentlijcke Heyibeflaat/of 'topperft eynde Of effcft 't geen öe

English

wrought; and all of the suffering and paying of ransom looks toward that, which in that work is the greatest and most principal — but it is therefore not that with which the principal essential salvation consists, nor the highest end or effect, which the
Original

Zeebaar fnbOO? bab : maaceen wegmyminge van een hinder-paa'.fonbec toelc^

English

soul craves for its own sake: but a removal of an obstacle, without which
Original

hc Uïcg^ncminge 't J^cpl op on^ niet en foube CjetJücn gecomen. ^at c meefte werk aan beeft / enl0 niet altijbö t hoochfte eynde. €nbcbat bat gjoote of fl?oot(le hjetcli f r.w. Lijden) fpeclaal op bc bergcbfnge bet fonben fün opffgt beeft/ fegttocl/ bat gem. vergevinge een nader epnbe en epgen effect ban bat felbe/ maat niet 't'opperttepnbe: toantgptoeettocl bat boe een epnöe verder ijj/ floe bet hcogercn vmt de fake f0 bfe be-oogb toecb. geeft on0 't é. a©ooïlï bupbelöcftteöcnncn/ bat alle bfe bingen/ foBetaiingca(0 vergevinge, fnn om de Heyhchmakinge al0 een becbet Of {)oogcc cpnöe. Siepb. 3^aar fal f6 begeef g na fgn te Doo?en.

English

removal the salvation would not have come upon us. That which has the most work to it is not always the highest end. And in that the great or greatest work (namely, the Suffering) has its particular regard for the forgiveness of sins, this says well that the said forgiveness is a nearer end and proper effect of the same, but not the highest end: for you know well that the further an end is, the higher is the purpose of the matter being aimed at. The Holy Word makes known to us clearly that all these things — both the payment and the forgiveness — are for the sake of sanctification as a further and higher end. Steph. Then I shall gladly hear it.
Original

,4$ B fi S C H O U W I N G E

English

Contemplation of Zion
Original

Urb. 't mai'OmttV W. Broeder , in tocUBCÖP mct öe CCftC öllc bfc plmtfitS^

English

Urb. It is worth it, dear Brother, together with the first, that all those passages
Original

(kt en leeft/ Dat öoeiufulr niet fien: anDet}5fouöenfpf(aoDetb»ofDio opöoen.

English

sees and reads, that he cannot fail to see: otherwise they would open their eyes and ears.
Original

Wat lefus lijden en rant/oc» betalen, IJOetoClijet natUp?lDCh QCtigtet 10 cot tw VereevinEe,betöertoCCDO«<0ttOt0e Heyligmakinge. IjeÜtttnu.Ö Upt i PCt. 2.

English

What Jesus' suffering and death accomplished, is naturally directed and aimed at the reconciliation, and beyond that at the sanctification. Note now from 1 Pet. 2.
Original

24. aetoon t / Daar Dat naoec epnte oUecocflaocn / of öaac na ai0 een effect öaac bPQcöaan toccDenöe öit alleen al0 t oogmetfö aefielt» ^etb / op dafv;y ücr i>on.

English

24. It is shown there that this nearer end is the reconciliation, or that what follows upon it as an effect proceeding from it — this alone is set before us as the chief aim — in order that we might live away from sin.
Original

den af-eltorven fi inde . de gerechticheyd leven louden. 01^ OOCH i Pet. 5» 1 8- Op dathy ons toi God foude brengen. €Uen ÖClÖCft Paulus Pbiiemon met Ontfimo

English

having died to sin, we should live to righteousness. And also 1 Pet. 3:18: that He might bring us to God. Even so Paul commends Philemon with Onesimus,
Original

toebctom becfoenöe op dat öem toeöetom öicnen fouöe / aijs te bo?cn. 5>aac op fiet 't ujoojb copen! ai0 gp De natute Det faöe (nftet / op Dat öjp i us eu o oae

English

commending him back so that he might serve him again, as before. Thereon the word 'to redeem' rests: for when you perceive the nature of the matter, it is in order that we should be for Jesus and for God,
Original

fOUDcney een fijn en voor haar leven 810 tóp flfaï UPt iC0J.6j2c.en ^Öpen.sJp/ic iecliaalöen. <©everloflingeuyt onfcrvyanden handen is O; rf^i wy Dem louden dienen in Hey licheyd &c. Uut il 74/ 75- vergevinge der Sonden OCfClJtCt op dat wy Godc ibuden vrefen. ^f. 1 30! 4. Op dat wy vele fouden liefhebben J«f. 7:47. ^cConlcientietoerDgeïepntgt owdenlevendigen Godtie dienen j§cÜ?.

English

should be one thing and should live for her, as we shall see from 1 Cor. 6:20 and Eph. 3:14 and elsewhere. The redemption out of our enemies' hands is so that we should serve Him in holiness, etc. From Luke 1:74, 75. The forgiveness of sins is likewise aimed at this, that we should fear God. Ps. 130:4. That we might love much, Luke 7:47. The conscience is cleansed to serve the living God, Heb.
Original

lui «CnDatfooöerali tnant fultfieupiD?uc&tngcn leren on0 alle anDerc plaat» fen fo berllaan en upt leggen. tjS nu dar om dit t. to. öe V erioeninge om De h ey-

English

And so everywhere; for such urgings teach us to understand and to expound all other passages in the same way. It is therefore this, namely, the reconciliation for the sake of sancti-
Original

Lmakinge. fo en t'^ die oe faafintet tenpaiuctpale maat dete, enDc öe Heiligmaking niet fleoö een noDig bptjocgfei/pet Dat tn toege Uan Dankbaarbey d mm

English

fication. So it is not the case that justification is the primary matter here, and sanctification merely a necessary addition, something that belongs to the way of gratitude —
Original

fietcagten etc". (Dat OO& toel toaac 10) maat een verder eynde van 1 Heren Jelus

English

to be observed, etc. (Which is also true.) But rather it is a further end of the Lord Jesus'
Original

^erck , cbcn t Hey 1 Doo? ftcm te tDCfle te brengen. fll.^'l^J^^ ''^^^^^

English

work — indeed, to bring holiness to life through Him.
Original

Die fielt ftg boo?/ tnfonDetöepD (tegen i Pauidom enDe alle öjecch- öepl ge) te be.

English

He who presents himself as especially opposed to this — against Paul and all the preachers of righteousness — to be
Original

toCCCÖen / cnopte maöenDe ae|tveerdigmnkinge des londigen mcnlches voor Sodtuyt genade, en DtCC DOO? fCbbnt fiet / Ö« tiP öe vegevunge d^^^^^ techiveerdichmakinge allCCne ftclt 'i hoogfte eynde bat^ t ^«C^ Öer ^«epD W

English

found, and who in making the justification of the sinful man before God out of grace, and therein placing the forgiveness of sins and justification alone as the highest end that the work of salvation has —
Original

fiin DenooDfafieliicHfiepDnuDecgoedewerckenboettöpinbp toegc ban üanck- ESeTomDeS^^^^

English

declaring the necessity of good works to belong only to the way of gratitude — thereby
Original

DaacDoonectaatiaectcDtbettecenbanallc geDagten ban enige verdienfttn, en

English

by this means more rightly cuts off all thoughts of any merit, and
Original

R "n noSclS^^^^

English

Translator note: Source text at this position is too severely garbled by OCR damage to permit confident inference of any Dutch content.
Original

D3ucmDeCatecl)t('mu0fünmeenmg upt/ al.ö i)? "P^JS / Sx e^iS^

English

He expresses the Catechism's own meaning, as he
Original

hoogfte eyndt: van 't genaden- werck. Of onf opperfte ^^^D/ t rooft, n^^^^^^^ liepD i« / niet fi- felven maar Gode of lefu eygen te fijn, OP ©r. i. ïöeUU e> gen 1 inImiUlCOt/ DatOeti^Chriftodooreen warachiich gelove ingeplant te hjn oi ©C Tl Met hem e-nfe fijn, en door eenen Geeft te leven en ^erepeert te wer-

English

the highest end of the work of grace. Or our highest good, our greatest comfort — indeed, our happiness — is not to belong to ourselves, but to be God's and Jesus' own, as in the Catechism, Q. 1: that we are planted into Christ through a true faith, to be one with Him, and to live and be governed by one Spirit —
Original

• SL^eWS.^ e: fi "fJr:;» ma^ Gode te leben / gelflcb Scfu^ leeft/ 6om. 6uo

English

to live to God, as Jesus lives; Rom. 6.
Original

nriSr-ó^temalÖllP leert Dat ^P't beginfdvan d»eewige vreuchde hierop

English

Moreover, he teaches that the beginning of eternal joy rests upon this.
Original

«r?e ;i eênEe c8 enDc Öp ©?• 9°. bcrriaart Doo? gem. Vreugde te bet.

English

And in Q. 90 he declares through this. Joy is to be
Original

ftaattD^BTe;i;gO He^^

English

Translator note: Source text at this position is too severely garbled by OCR damage to permit confident reconstruction.
Original

nfff cniö/ DatDeHevHchtnakingcalk^^ Öp mantcre ban Dankbaarheyd bcr»

English

showing that sanctification is altogether performed by way of gratitude —
Original

ëfmtoerD/«

English

accomplished —
Original

wl^Ufe vreuchde, Die Ruft is?/ toelCfieon^ DOO? 't genaden-werck i»f ^y «ge-

English

which joy, that rest, which is granted to us through the work of grace, is already
Original

Tan Z I O N, VII. i'Sam. 14^

English

of Zion, VII. 1 Sam. 14.
Original

*t ^» Wm'^ nw toaaclÜÖ OnjS l^cpl ÖOO? ClJ?)llum/ Dat bt Here door hem onle Godt, CU voot ons Goed oett)o?öÉn ifiiniwac onfc ocüJOiie mifo?a'p boet oniS

English

Our salvation truly is through Christ, that the Lord through Him has become our God and our Good — whereas our wretched misery brings us
Original

Datl300?eeneeockele verloeningctCUkTfitian. »©C t^Cece.i^ unsGoedin Chrilto

English

that this is through a single reconciliation in Christ. The Lord is our Good in Christ,
Original

met 0110 ticcfocnt fuutic/ on^ tot func btcnatcn Dcciocccütgt aan te nemen.

English

reconciling Himself with us, to receive us as His servants.
Original

enDC lÜ onfc Godi in Chritto, OOCh tOCl Om öat Ijp onfc Schild en belchermer ilïCCO/ maat UlfonÖCCÖCpÖ / OmDatÖtcH. Majelteyï öcn mcnfClJC mCCC kcnnelijck,

English

And He is our God in Christ, indeed also because He is our Shield and protector; but especially, because that Divine Majesty makes Himself more knowable to man,
Original

Onti'acchclijck , Aanbiddclijck, Beminnelijck , Algenocchlaam > Gehoorlaamibeydenallesweerdigteiect: fOttiettlJponleGodc al0 l)p onjS toCCÖt/ al tuat^ men BcO?ÜP^nca«ÖeGodtheydaaneenReedlijckfcheplel te fijU/ t)f te mOC*

English

Approachable, Adorable, Lovely, All-sufficient, Worthy of all obedience and everything — so that He shows Himself to us as our God when He comes to us, as all that one could require of the Godhead toward a rational creature, that He is or must
Original

tenfon. , .

English

be to us.
Original

Ahik. ;$ccc tiaar l)ebbcn mp aUiiti baac toe geboot bie toüfcn ban fp^cfien ut

English

Ahik. Yes, there we have always been drawn toward those ways of speaking in
Original

Öe ^CljJtftUlC/ Üp cr. aISi Öe <ï3eUlCÖfalic||eptl t Leven Ofc Eewige Leven

English

the Scripture, where, for example, blessedness calls the Life or Eternal Life
Original

noemD öjccd / alö jiKatt). 19: 17. 29. en fo öoojgaansf. feöec 't 1^. a©oojb c^lijcft |;etöoo?*i leven liepöebe Gratie, «n be Glorie Deteftcnt/alsf 2 («ïtm.i. 10. 1 ^09.

English

by that name, as Matth. 19:17, 29, and so on throughout. Moreover, the Word likewise calls the life before it the Grace and the Glory that are to follow, as 2 Tim. 1:10. 1 Cor.
Original

f : i2. S^D* i4-*<^- fi>l(0t Detftg feiben meermaatsi upt baat boo? tebecflaan Gode of voor Godt te leben/ bat 10 Gode ten dienlte, tereeren , flet Öom. 6. 1 1. 2

English

3:12. 2 Cor. 4:14, etc. Paul himself also explains this many times from there — to live to God, or before God, that is, to be in God's service, to honor Him. See Rom. 6:11. 2
Original

<roj. 15. $c. <if n tïeltbat tegen Dood in dc londen, <ÊpO. 2: 1. ( qelücli pmanö Politijk dood is, btentetenlecftbooiben^oubecapn). ^(t nu 10 met anbecjit

English

Cor. 15, etc. And he sets that against being dead in sins, Eph. 2:1 (just as someone who is politically dead does not live by civil law). Now this is none other
Original

Ql0 bC Hcylicheyd eeU levenl-fonteyn fpringendetot in'tewige,3!ob» 4» i4»

English

than sanctification as a fountain of life springing up into eternity, John 4:14.
Original

'5^efgcUjch0 al0 bel^. ^fb^ift ban 't Coningrijck der Hemden fpjecftt/ toat f)eeft onfen i^panb ben menfclje al fitnicc bebattïngen baai: ban toeten in be Ijanb te (teöen^ban eenc Heeriijkheyd,Cofteiijkheyd, Vreugde:cnbjcrgeli)C&en alleeit/

English

Just as when the Lord Christ speaks of the Kingdom of Heaven, how our enemy has always known to put before man such base enticements about it — of a Glory, a Splendor, a Joy — and similar things alone,
Original

artfpoo?büftec/ banbetoacagttgct.to.^ieMagt, Hecriciuppye, ofbatCoringdom 't gccu beu Hemel obet bIc cebclöcfee ftljepfelcn Dccft / bie ftg licm b^p^ totUtg onberbierpcn. a3eUJch'ectb)ecberlepefcüeprelcnfónt.b}. iJIcben-Iofe eu öebeliiche/ en bant ttoeberlep Voorfienichcyd is, een Gcmecne obet alle bc fcbepfcleu; enOc eenc Byiondere obet be Hebelijchen boo? Wetten, op toelcBe gcm. vrywiiiigeondervverpingejjaflj fo t0'eï ttoeebetlep Conlngcijclie t. tD. <Êcne bet magt , boo? toclcRc be j^eere alle fijn iScljepfelen fijn befliipt uptboeren boet / I enb* een an?)et bet vrywiiiicheyd, tntoelcöe betebelücfte fünen bJiUc geöoo?fa# menigeen becbe en canbet bcbagt toerbenj cnbe *t Conmgrijck der Heeriijckheyd

English

rather than the true one, namely, that Power, Lordship, or that Kingdom which heaven holds over the noble creatures who freely and willingly submit themselves to it. Just as there are two kinds of creatures, namely, lifeless and living; and there is a twofold providence: a Common one over all creatures, and a Special one over the living ones by laws, upon which the aforesaid voluntary submission rests — so there is also a twofold Kingdom, namely, one of power, by which the Lord causes all His creatures to carry out His purposes; and another of freedom, in which the living creature willingly performs and can be moved to do His will; and the Kingdom of Glory
Original

CU t0 nfCt anbet0 al0 een volmaacktheyd van gem. vrywillige Onderwerpinge, al0 ÖObcn. (€0t bit Coningrljk nu of Heerfchappyc van Godt over ons iDCrben tOp

English

is nothing other than a perfection of the said voluntary submission, as above. To this Kingdom and Dominion of God over us we are
Original

ge'foepen/ j!Barc i:i4-/if. Cn comen Uip/ al.ö top tot Chriftum tomen. 30

English

called, Mark 1:14, 15. And we enter it when we come to Christ. So
Original

nu bat Coningrijck der Hemelen onfeSalicheyd, fo t0Onfe ^^aUibcpb tliet arts bet0al0onfe Vry-willige Onderwerpinge aan den Heere Godc , al0 be ^OUbC^

English

now that Kingdom of Heaven is our salvation, so our salvation is none other than our Voluntary Submission to the Lord God, as the
Original

rapne ^ebel-magt/ om t)em tu tpb/ en tn etoitbepb ten bienfle te fün boo? ver.

English

sovereign Noble-power, to be in His service in time and in eternity, through the re-
Original

lochening van alle cygen.en fijne verheerlijckinge. 38pot. 4: 8. 9, 10. 11. W&Ht»

English

nunciation of all self-interest and His glorification. Rev. 4:8, 9, 10, 11.
Original

omun) doft gefegt taoetbennfet alleen den Here te leven.maar ooft den Here te derven, ütom. 14:8. batt0/ om ooft na bit lebcn voor hem, ofin fijn dienft te fijn. IKaat mp balt baat In / bat mp befe bebattinge/ 1. to. Dat de Heyiicheyd on$ heyi is , een0 lebenbig boo; guam tn be p;eb(tatte ban eencn Heraar / bie / be»

English

therefore it has been said: not only to live to the Lord, but also to die to the Lord, Rom. 14:8 — that is, even after this life to be for Him or in His service. But what strikes me here is that this argument — namely, that sanctification is our salvation — once came vividly before me in the preaching of a minister who,
Original

ftbJDbenbe be warachtice droctliey d over de fonde , CCU 11)10 teften baat ban fep*

English

describing the true sorrow over sin, was a witness to this, saying
Original

be te fijn (geiijth ootfi arieprattt5gnen feggen) bat befeibe bjoef^epb nfet en gaat over de ftrarfe of be(Te(f0 biefe/maar over de fonde feive , en.bcjTelf0 buplttDepb.

English

that he was of that opinion (as also the Areopagites say) that this same sorrow does not concern the punishment or the fear of it, but rather sin itself, and its own filthiness.
Original

i 2 (toaut

English

i 2 (continued
Original

ftoantMc twe rjualïcn fün maat in be fonöen aan te mcccficn / toclcftcjS ccnc tioöj

English

for these two qualities are only to be observed in sins, of which the one is a need
Original

ÖcRechcveerdighmakingOfticrOCWnöj aiauDcrc DOOJ De Heylichmakin^^ tocö

English

of justification of the sinner, the other through sanctification is
Original

Benomen toet ö ; M öagt th/ buptcn alle teöenfpjclun öe o?oot(te ö^ocf Ijcpö moet naan oUec 't ftoaacflc QuaaD ; foijsöanöc vuyiicbeyd vandc üonde 't ojootjic Duaaöenaroetöanöeitr.nffe: cnbeöecöailjen(naöen toifTen rcgd der l egen-

English

taken away. Indeed, beyond all contradiction, the greatest wretchedness must attend the worst evil; such vileness of sin is the greatest evil, worse than misery; and therefore, according to the certain rule of contraries,
Original

lteian2cn) ÖÉ Hcvlicheyü , bctec Dan De Vreugde etCeuÖCDuslcHüogfte Goed,

English

sanctification is better than joy, and is thus the Highest Good,
Original

ofgeiuck/aiicheyd. ©fDlenmanDetfoceotbattfcDeenbJcct ihmctoscl/ tDantittJ Heb lum Uuc tocl tegen öo?en mompelen/ cbcntocl focragtioiief öcie a^aatijipö/ SathP'ec Du0 actupgenisi bangebenmocdc; trpDemoc toaarljepD öat mi toetngcgeboigcn/ gcleect öabi tfpijpöetbpanbeu oclcf«nöaöi aliDoo? mp öuntlit Dit fccr obectupgenD. . ^ ^ y.^. ^ c

English

or happiness. Yet someone might object that this is one thing he is not well persuaded of — for indeed I have heard him muttering against it — nevertheless, so powerfully is this Truth pressed upon him, and so thoroughly has it been ingrained and learned by him, that it feeds him from his own conviction; and to me this seems very persuasive.
Original

Urbm ièoo l(t OOh/ mijn Heer; maat l)Oi tOOnDer bat Gereformeerden

English

Urb. So it seems to me also, my lord; but how strange it is that the Reformed
Original

Iiiec non tenens fouben Uicmpelen^ (al0 gp fcgt; fioe bette bedaar on^i ooh De fa* SamabcnDcUJÈrcötnge uejS h. GceitsjabereDciücöeobecDenchinge cn iiptpUip* fiSae ban Waai heyd ! ©m b.w nog pet Daac toe te fcggcn tot üeDedtnae.

English

should be found stumbling here, holding no firm position — as you say. How much better, then, is also the accompanying work of the Holy Spirit, together with the clear reflection and explicit expression of Truth! To add yet something more to this for edification.
Original

©e ^aliaDmaiict leius fegt reet naöjucbeUjcii Soö 17: v ^^it Ijct eeuwige itivtni?/ DacmenGodikemenDenHerejeruQi. tljsongettouffclt bat Dooj Wckenn ile. niet cene cncUdek-cter-of herfen-kennis gcmcent en toecb/ maat fo ecne kreeftelijcke , boven-natuy rli)ke bic boo? ben ^. 45i(^t felbc gctcert luecb / in ben menfcbeban bc H. Godtheyd en deff. ifs eygenichappen fo cegt oojoelen en

English

The Savior Jesus says very expressly, Joh. 17: v. 3, that this is eternal life, that men know God and the Lord Jesus. It is without doubt that by this knowing there is not meant a mere intellectual or head-knowledge, but such a living, supernatural knowledge as is taught by the Holy Spirit itself — a knowledge by which one truly judges and
Original

rt*bodcn boet / bat flp ntCt anbCtiS cn tan al0 fig na fodamg een kcnnille te tredra-

English

perceives in the person the holy Godhead and its proper attributes, so that one cannot do otherwise than to draw oneself toward such a knowledge —
Original

!;ZnTtoant t i& De Godtheyd felbe b(e m ben menfcfje woonen comt / i €0?. 3.

English

for it is the Godhead itself that comes to dwell in the person, 1 Cor. 3.
Original

f g aan Dem te etbaten of fmaben geeft / m H- 9^J^}^^ lepbet jpf. 143. 10'. Sol 16. i^). ©atiisnufobanigeenekenmueanbetsi al0 t gecithjckeie-

English

and gives him the inclination to honor or praise Him, as the Holy Spirit leads, Ps. 143:10; Joh. 16:13. Now such a knowledge is nothing other than a living
Original

"^'AhirS'eVöctt can be mepnüige ban be H. Saiigmaker ooft niet bcöagt toetben'/ bpeen bte enige ftenniffe öceftban (©eefielijcöe faöen. cn comt mp üaac OP te binnen / 't geen ich aangemercUt ijebbe in be Catechifmus by de Fran-

English

Ahik. And the meaning of the holy Savior cannot but be understood by one who has any knowledge of spiritual matters. And it comes to my mind what I have noted in the Catechism used by the French
Original

?dfe K?rcken in Vranckr,,ck cn alh.er gebruyckeluck , ^efe begnjnenbe (en öat 02bentClr)fft gelnchOOh b'onfe boet) ban »1 Menfchen hoogftegoed ot uyierfte eyn- SeTsSchepl^ls. (öat felbe DantHoogfteeyndedesSchcu-

English

churches in France and commonly used here, which begins (and that in due order, as ours does as well) with man's highest good or ultimate end as a creature — that same Highest End of the creature
Original

nero fegt S be betftaalöe tooo^Den ban ben Saiighmaker , Dat Ijct met anbet? IsS •

English

says, expounding the words of the Savior, that it is nothing other than
Original

alÏGodtrJkennenenöaacbp/ datdeware enrechre kenn.ffevan Godi is, dat

English

to know God at all; and along with this, that the true and proper knowledge of God is, that
Original

wvhem kennen om hemieeeren, cnb00?t^/ bat Defe Eere <Si / Op bcnue vcrïfouvven , hem te dienen in'c gehoorla.ne., van fijpen wille , hem u, aiieonf nodenaan te loeken . ende hem met hert en mond den enigen oorfpronk va^ ade goed te

English

we know Him in order to honor Him; and further, that this honor is — to trust in Him, to serve Him in obedience to His will, to seek Him in all our needs, and with heart and mouth to confess Him as the only source of all good,
Original

^Jk^nnen bcfClarenbC Dat Tonder dele kenniffe onfe conditie erger dan der becm nis, en <iat daarheen groter rampfalichey den IS. dan niet na Godt te leven.

English

declaring that without this knowledge our condition is worse than that of the beasts, and that there is no greater wretchedness than not to live according to God.
Original

:aif Vaar toClbt op be felbc toöfe aat Godt kennen uptgelcgt bOO? een kenmfl-e gcfck de W^ heydinChriftois. <epll.4:2i. cnbaac m bC^ n.enlcheo hoochfte

English

As there also, in the same manner, knowing God is expounded as a knowledge learned of the Truth in Christ. Eph. 4:21. And therein consists man's highest
Original

Xd öcftc^it Vn^ al^'t gcnebc h. wet gcbicbi/.

English

good, consisting in all that the holy law commands.
Original

^"^^.r'fccTcC^SoS^^^ geiuckf.iicheydDefcl,Kben/na ^«. r ^h.? ilvS maa^^ Cbuneöt mp onbet bccbetermg)

English

Steph. That same happiness of which you speak, according to — but this I submit under correction —
Original

StTcM^'n^yt^^^^^

English

Steph.
Original

van Z 1 O N, ViL t Sam. ifi fi«n/j:Bat.i<?.24.i€oa. 6: ip.20. (*adüc!iicftbotoen p. 148. tot m anbct ooo*

English

of Zion. 1 Sam. 12:22; Matt. 16:24; 1 Cor. 6:19, 20. (*as noted above p. 148, up to another
Original

toKiö De Gciuckiaüchcy a hier flciiocmt UI aanmcthüiöcnöct ;€coe"lKöcn) is. dat

English

the happiness named here — to be noted in the Ecclesiastes — is, that
Original

wy mei onl.felven.maar klu Chri(to(en ÖOOJ fjcm Godc)cygen njn.^.OC jOUÖmcn (IddCÏJCt fOnUCn tC bennen gcUé/ Dat in De vetlochcuing van alle tygcD goed,lin,wiI, nu!2t en alies.kn m dcondcrwerpm^e van i nl-IcJscnaandeHeerkhappyc vanjelus- Coi.tnt; over ons, all onf Heyl btltaac ? €n DUmctallCen/niaat QttXh CatCCfjifUU

English

we belong not to ourselves but to Christ, and through Him to God. And one should moreover be able to recognize that in the renunciation of all one's own goods, sin, will, honor, and all things, and in the submission of ourselves to the lordship of Jesus Christ over us, all our salvation consists. And not only this, but also the Catechism
Original

lüDfeu meteenen aan/ Dat Dit niet en 10 een fafeeDan ö?ote geocrtcmheyd in i CiJ^tfien icben/ otUj'» nu öc öcedelolc menen) maar Dat/ t gene Godi de h. Geeft (une nuuojciu.aen uoo^ 't ecnte a[0 een concept Unn fi)n «ptcrite cpnDc inblacft /

English

shows at the same time that this is not merely a matter of great importance in the Christian life (as the careless now think), but that what God the Holy Spirit breathes in before all else, as a summary of His ultimate end,
Original

en öat ipn eccilc toectunoen ni Ijaac i$ 't Ocrie eenen om-hecc tc o^Den Uan alle cygc(i af/ Daarom Doen ip nare Ueclingen Du alsi d' eeriu- leiFe iiptöocicmcnj adóf^* öc l^eere jciusDai oocüal.ö't tei itc DcrepfcluiliaiD. 16. 24*

English

and that His first operations in the soul are aimed at this — to turn one wholly away from all self-interest — and therefore His teachings lead to this as the foremost and first requirement, just as the Lord Jesus also required this as the first thing of everyone. Matt. 16:24.
Original

5iepn. HöaarDittocrDtbanonfDoicfiaefteelanDer.ö Ucrftaan; en öc iipilea' Otngcn öicr ooecgaan mee(i al na enen anD^enftnicr.ie tnetcn men bci flaat Chn-

English

Steph. No, but this is otherwise understood by us for the most part; and the teachings that pass here mostly go according to another standard — so that one measures the Christian state
Original

üit7gti.lC|Ön/DatlJilïjn verlüUede tefljn/ Dien hy met (ijn dierbaar b.ocd gtcogten uyiahcgtwciddes Duyvels, DatiÖUan Dct ftellcn-Ö^anD veilolt heert,

English

by this: that one is His redeemed — one whom He has purchased with His precious blood out of the power of the devil, and whom He has delivered from the power of hell,
Original

ï)oo?iDe Uctdiinge boo? Dc fonDe/ Die De lierDicncnDe oo^faah Daar uan maren / en-

English

through the satisfaction for sin, which was the meritorious cause thereof, and
Original

Du ony nu i)evva.irt dat wy met m de Helle en laHeiicomen, en fo Doo^t.ö/ tnfofcl){)iu ijet ooU Dc Catechilmus felf tc berjiaan ui Die upib^epDinge. iJrb en fo moet {jet ooft Derliaan toerDén. UoantDeCatecbifnuisboo?

English

now preserves us so that we do not come into Hell, and so on — and so indeed the Catechism itself is to be understood in that passage. Urb. And so it must indeed be understood. For the Catechism, having
Original

flebbcnïie tlüOinamcntlyh Dan Dc Rccluvecidichmakingt enes fondaars voor Godc-

English

principally treated of the justification of a sinner before God,
Original

tefpitben/ enDictclercn/ tJcrö^cpDt alfo toat Dingen Dc Hcre jeins Dengenen

English

to describe and teach it, sets forth what things the Lord Jesus does for those
Original

Doet/ die hem van den Vader gegeven fijn. •^Of). 6: 57. €>pDatl)Pfc D^engC tOt

English

who are given to Him by the Father. Joh. 6:37. That He may bring them to
Original

öatepnDe/ofdieSaiicheydljaarDanDen Baöerbeffliojen. t.bj. bat fy den Here

English

that end, or the salvation decreed for them by the Father — that is, that they
Original

Godi als harenCoiiiiig weder onderworpen lijn,dienen en verheeriijcken i'uuden in

English

should be subject again to the Lord God as their King, serve and glorify Him in
Original

eeuwicheyd. fp lagen onDec'i geweld des dny veis , bat ijS niet Dct l^ellen D^anD

English

eternity. For they lay under the power of the devil — which is not only the power of Hell
Original

Ollcen / maar die magt door wcicke dien geeft wercki in de kindren der ongehoor-faamheyd, <ïfp[). 2.2. ïDcmagt en geweid der duyfterniiredefer eeuwe en de geeftlijkeboolhedenindelugr, Daar top tegen te flrÖDen Öeblien/ €pf). 61 12.

English

alone, but also the power by which that spirit works in the children of disobedience, Eph. 2:2 — the power and dominion of the darkness of this age and the spiritual wickedness in high places, against which we have to struggle, Eph. 6:12.
Original

onder defe uiagi Ujarentop/Detoij! onfc confcicnttcbeDlccöt fünöe on.st oUertupgDc Dat top Gods vyanden toarcn / cn Daarom Deeft De Here Je/us om on.ö öaar upt tc

English

Under this power we were, while our conscience, burdened with sin, convinced us that we were God's enemies; and therefore the Lord Jesus, to deliver us from it,
Original

ijerloffen voor alleonfe Tonden voico.nentliick voldaan Cn bewaart ons Dj'gemcl**

English

has fully satisfied for all our sins, and continually preserves us
Original

DeberiofTmgenmetonste verligtenteoenDeitf ^atljan.iS DerDiinDinoc 2 Co?. 4:;. 4. 6.€nons{ allerleptoapcnrujlinge aan De IjanDtegcben^ÈpD.óuj/^c in toelc^

English

in the redemption — together with enlightening us against Satan, who is the god of darkness, 2 Cor. 4:3, 4, 6 — and has given us the whole armor, Eph. 6:11 — in which
Original

licn alle immers 't CpnDc ijS niet te Tondigen , maar ftaande te Mij ven in de gehoorfaamheyd aan God den Heere , )a fOO/ Dat alles ons tot onle heylig- cn heerlijck-makinge dienen niuer. l^italleji betfcgelt ^non0 DOOjfÜn H. Geeft, DÏC

English

all the end, of course, is not to sin, but to remain standing in obedience to God the Lord — yes, so that everything must serve our sanctification and glorification. All this He seals to us by His Holy Spirit, who
Original

on$i Dan ooft oDcrneemtom niet onf-feKen boo^taan maar Gode te leven ; in

English

also undertakes in us no longer to live for ourselves but to live for God; as
Original

ÏOClCtK De Catecb.Claar lecrt'ieynde waar tOC top Chriftus eygen fün/ 1. to. op Dat top DOO? fjemmet 4©0De verfoent en van de ni..gr des Sathans UerlOjl fi)nDe/ Hem fouden leven en dienen in heylicheyd. {45tïQtU ÖC ^ <0eefï f})n mening llptDjUCht- S5.UC.1: 74..75») (Sn gereynicht van de quade confcientie, den Itvendigen Godc foudenjdienen ^Cb?. 9. 14. CO?t Om/de Cacech. DOOJ lipt fcggenDc Dat ons beyl is Gode en Chrifto eygen te fijn , gaai iCÏCn toöt Jefus gcDaan Öecftom 0»JS Öic

English

the Catechism clearly teaches what it means to be Christ's own — that is, that we, being reconciled to God through Him and delivered from the power of Satan, should live and serve Him in sanctification. (Thus the Holy Spirit expresses His meaning, Luke 1:74, 75.) And purified from an evil conscience, we should serve the living God, Heb. 9:14. In sum, the Catechism, by declaring that our salvation is to belong to God and to Christ, shows what Jesus has done to bring us to that
Original

f 3 DecdelDe^

English

f 3 — the same
Original

flCCflclbê cygendom , Of gehoorfaamheyd Gods tt bjÊttgcn. W^tb mm BcfcD^Ö'

English

same ownership, or to bring about the obedience of God. As is described
Original

V)cu fouöé luat ecnocfame al geoaan I)eef[ iiVt HaMm tiaii gebanavtum 't cpüoe

English

Yes, for what obedient nature has already done is drawn from Adam and his banishment — the origin
Original

UAllOare U£Ci0fTm9CaUU!)tÜt)0emt)lUUenDe gehoorlaamheyd aan haren na> tUP^lÖClnn Güiung.

English

of all true reformation, namely the complete obedience to its natural inclination.
Original

€u toaarlücöaifraen in 'tH. woord bte toijfenUan fpiebtn/ ban Chrifti, en Gode eygen re fi)n , item Gode te leven ccgt aan'nccctit/ men fal DeDInOcn / Dat geen anö^cu fin öct felUeccn (sS / aljS öat fo een tig ici ven en aiie eygen öeclocöenö

English

And truly, in the Holy Word, the passages that speak of being Christ's own and God's own, and likewise of living to God, if one examines them rightly, one will find that no other meaning is there than that such a life involves a complete self-denial of all that is one's own,
Original

DeÜÜenbe/ den Heere als fijnen Coning erkent, cn UOO? \)mifi/ toCtCbc / Iceft/ vrugten draagt, fiom. 7H'

English

acknowledging the Lord as one's King, and moving, acting, living, and bearing fruit for Him. Rom. 7.
Original

Heer, na iCft {JOO?/ fO fOUDt gp ban Chrifto en Gode eygen

English

Sir, according to what I have said, you would hold that being Christ's own and God's own
Original

fi)n Ijouöen Uoo? een tecm/onfe leif- veriochening en Deffelfs^ öebactinge mebc b^en* genbe: enbe aifo foub on$i Ijoogfie l^epl niet alleen in l|epiic{)epb aangemerrHt

English

is to be considered a term that also brings with it our self-denial and the practice thereof; and thus our highest salvation would be noted not only in holiness
Original

aljS viods Beeld, en een Beetiöcfe betciecfel/ maat ooHfelfinonfe fcif-veriochening Deftaan/öitfcDijnt al toatongecömö tefun.

English

as God's image and a divine covering, but also in self-denial itself; this seems already somewhat unusual.
Original

ürb. ^gpSelf-verIocheningbec(laatGodt-genieting tefön/ gelijCft t toeg

English

Urb. Self-denial necessarily entails the enjoyment of God, just as the way
Original

qaan ban De büpfletnijS 't fiomen ban 't ligt isi ; met alle geen ongecumtljepb en

English

out of darkness is the coming of the light; with all this there is no incongruity,
Original

tSIDaac in mijn Broeder. toantaljStopHeylicheyt of t^elijckformichcyd metdc

English

in that, my Brother. For when we call it holiness or conformity with
Original

H. wee noemen / fo betftaan top be meninge / en toeten bat bat niet anbecss en iü ban bc Seif-veriochening ; fioe batmen bie ooft noemt. JlBaar/ betoijl top bus* fiicc op gcraöen. é$elf be öebatting ban Seif-veriochening b?uc6t in t h. woord onfe <6eluc&falicDepb upt; en be rede leect bat bat feet geboegiöcfe en billiicb gefcöict.

English

the Holy Word, we understand the meaning and know that it is nothing other than self-denial, whatever one may call it. But, since we have arrived at this point here: the very practice of self-denial in the Holy Word brings forth our blessedness; and reason teaches that this is very fitting and entirely proper.
Original

«©nttoüfelöcB toetb onfe Saiicfaeyd öctefient al0 top gefegt toecbenm Gods

English

Undoubtedly our salvation is described when we are said to be in God's
Original

koningri)ckeielijn.^at C0mt]efusopregten,ilUC.i.52.?3. daar toe toctben wy geroepenliBatÖ<5.3 i «en gefegt hier op ge weid te doen JKat. 1 1. 1 2» hier in le gaan |Katl).T:2o.7:2i. aan te fitten , |Batt). 8. ii- fOban/batijS de gelucklalic-

English

kingdom. This is what Jesus came to establish, Luc. 1:52, 53. To this we are called, Matth. 5:31. And we are said to do violence to it, Matth. 11:12. To enter into it, Matth. 7:20, 7:21. To sit down in it, Matth. 8:11. And so that is the blessedness —
Original

heyd Of in gratie of in glorie, onbolmaacfitof bolmaaacftt. l^u toat i$ bogbe bebatting ban een Koning anbecïJ aljs ban ccn fouberepne gcbicbec en heericher ? <Ên toat ban een onderdaan als fodan jj> , anöecö alö ban ccn bie Niets cn iö in toil/ magt/ en bietgelücfte.^uljc in befc niet anbeciö te hennen cn toecb gcgebcn / al0

English

whether in grace or in glory, imperfect or perfect. Now, what is the practice of a King other than that of a sovereign commander and ruler? And what of a subject as such, other than of one who is nothing in will, power, and the like? Such in this matter is conveyed and given to be understood in no other way than
Original

tiatdenfleereheerfchenCOmtObeCbeiebelljCfte ffbcpfclcn bOO? tjate vrywilhgc

English

that the Lord comes to reign over all rational creatures through their voluntary
Original

onderwerpingeaanhem. gelöcft Ijpobcc alle Ijcetfcljt met fijn magt. ^it nuls5 öaac heyi ; a©ant gelijft ailec anbccc fcöcpfclcn geluü iiS boo? b' ongefcliape m> öe en magt tot Ijaat epnbe geb?agt te toecben / fo lö ber aeöelijchet 43e uh faiig *

English

subjection to Him, just as He rules over all things with His power. This then is their salvation; for just as the blessedness of all other creatures consists in being brought to their end by the uncreated wisdom and power, so the more noble blessedness
Original

Öepb Vry willig in dit Coningrijk te fijn : <enbeÖe0 ^CtCïl «©ObjBi l^CtCilJfHtjepb

English

is to be willingly in this Kingdom; and the Lord God's lordship
Original

fnnbe te gebieden , toat can*eï gjoiec l^cetlijchDepb boo? ben menfJclje bcbagt

English

would command — what greater lordliness could be conceived by man
Original

toecben m een Coning te gehoorfamen ? iSu bit COnCCpt ban Coning COmt

English

than to obey a King? Now this concept of King accords
Original

ober een met Dat ban Man, ^of. 2. i ^. 18. 19. <S PO- 1^ 2t- ^ö. 32. enbe ban Heere jBal. 1.6. 1 €01 12. 3. 5. enbictgelijcftc / toelcfie alle immerjj in Jiaac licojip nietanberjiboo?engebenaljSeene gehele veriochening ban;ott.ö;felben. begiupt

English

with that of Husband, Hos. 2:16, 18, 19; Eph. 1:21; 5:32. And of Lord, Mal. 1:6; 1 Cor. 12:3, 5; and the like — all of which invariably convey in their very nature nothing other than a complete denial of one's self. A subject,
Original

een Onderdaan, ecnlijf-eygenknegtalsfodanig [mW/ 't i.Ö in bcn ftOOglJ fteij

English

a bondservant as such — that is, in the highest sense
Original

top tenemen / tuflfcDen ben Schepper en fijn fchepfei ) fiet baat en ijS ban niet betf

English

(to take between the Creator and His creature) — there it is nothing more
Original

Z I O N, VM. t'SAM, ï'jr

English

Zion. Part 4. Together. Year.
Original

taat fiet öan inöc ocöelc veriochenig Dan onf felöcn.

English

than it appears in the complete denial of ourselves.
Original

t iüan ooö nict anöccjs fjjn / cn ülijcöt öit fclüe upt de rede , alfmeti oaumerfet öcn aerd van t reediijck fthepfd. ^aat cn tjJoccn jtoijffcl actt £C fïaaii of

English

It cannot be otherwise, and the same follows from reason, when one observes the nature of the rational creature. There is no reason to doubt whether
Original

öctï»;lf0l)eplÖC(laattirttegtbcfifci1 m berragien van dc Waarheyd, Öcfc pafl

English

self-love consists in opposing the Truth — this passage
Original

pp De i<^ed€ aljS öcfT«Jlf!35 enio toocDfelm toclüaacö.i^uijS toiss Dc eeutoioe cn ()ooo*

English

applies to reason as its own proper and true food. Now the eternal and highest
Original

ffC Waarheyd, öatgclijck alles van Godt 10/ fo OOft alles tot,of voor Godc 10/ ÖOm. II. 3ó»^atï)i»0et;enigcheer(chrrcnUJet-gcbÉïfÖnm0Ct/f3aC.4. 12. ^at Ijp

English

Truth is that just as all things are from God, so also all things are to, or for, God. Rom. 11:36. That He alone must be honored and worshipped, Zac. 4:12. That He
Original

alleen wi)s f0/ en aiieen goed.Wc alU0 tc Ucjlgllcn toc-cottit. ^iuötïcrf. 2^. Jifèatl).

English

alone is wise and alone is good — to know all this is fitting to all. Deut. 32. Matth.
Original

ip. 7. cnfoDüOJtjS; fo 10 DanOOhtDl0'ihoogltehcyi van 'treedlijck fcheplel DaaC

English

19:17. And so forth; so it is then also the highest excellence of the rational creature therein,
Original

toocicgcn/ Dat öct die ujat/ ctöent/ betcagt/ fig daarna bocgt; en toati0

English

that it knows, recognizes, considers, and conforms itself accordingly; and what is
Original

taiauöerö/ ai0 ccncgc^heelijcke (elf-verlochening, i300?ti)elC&C lipmers voor

English

otherwise called a complete self-denial, by which one never lives for
Original

fig, maac alles voorGodr <0/ fjccft/ en öjcïchti item ncrgen0infónepocn looft üölgt/ fpn cpgcn fin of totlic boo? ttü0ofgocöfecucton-af-i)anchiiücl^ banoc <ï3ol)beiöc6tvenfoUoo?t0l iSict! öit Ccgnjpcicft Die eerfte en wefcnt-

English

oneself, but has and directs all things for God; and nowhere in one's own judgment follows one's own sense or will for goods or welfare independently of God's divine command and direction. Does not this comprehend the first and essential
Original

Jijckt Waarheyd te fün/baac in Engelen en mcnfcftengefchapen, maat niet itaandegeburenenfön/ Soft 8.44. enDetot Boelcftcn topDOOjDenïiere Jefuin tocöt'c gebrai;iiüficDcnal0Opon0'tConingrijckder Hemelen ucrDient/ enDecconöigt Hdatö 4-: 2^ gitcm al0 Ijp on0 die waerheyd leew en bcrflacn Doet/ on0 Den v a-

English

Truth to be that for which both angels and men were created — yet many have not remained in it, Joh. 8:44 — and that for which we are brought by the Lord Jesus, as He has merited for us the kingdom of the heavens and proclaimed it, Matth. 4:23. Likewise, as He teaches us that truth and causes us to understand it, revealing to us the Fa-
Original

dcr vcrciaafemieCrt (igopenbaaren

English

ther, declaring and manifesting Him,
Original

ï t. 27. 2C01.4.6. 3®aaC0m top ooft gefcgttoecDen door de waarheyd vryge-

English

11:27. 2 Cor. 4:6. Therefore we are also said to be made free through the truth —
Original

maackt te ojecöcn (t- tovan opf-(eivcn,cn fllfoDan aller onfet topanDen iCpjannpe) 2I0Ö 8. 32. 16. cnDe wedergeboren ^ac. it 18. <0elötlinu 't heyi öanöe cngctcn en mcnfcficn DerfcB-gefcfiapen fünöe/ Daac tn DejlonD Dat fp betfronDcn aUc0 Doo? Godt , en niets i-^ . ot voor hg feiven te fijn / ett ftgDaatnagctotUtg boegöen; e«D'

English

that is, from ourselves, and thus from the tyranny of all our enemies — Joh. 8:32, 36. And to be born again, Jac. 1:18. The blessedness then of angels and men as originally created consisted in this: that they understood all things as being from God and nothing as being for themselves, and voluntarily conformed themselves accordingly; and
Original

gaatonftepl Daar in / Dat fp Die hare woonplaatle verlieten ^ü^. Uf 6, Gode ge-

English

their fall consisted in this: that they forsook their dwelling place, Jud. 1:6, and being made equal to God —
Original

lijck tooaöen fün <6en. y, ^ om fclbe te toeten wat goed of quaad toatc / na öaar cygeniïn, dg feUen telclïen/ ftaaceygeii tc foccften / enDooj fig feiven te toetc* ften : fo en tan t'öan0 fmenfcfjetiheyi nict anDec0 fijn / al0 fig te bekeeren, Dat^

English

Gen. 3:5 — seeking to know for themselves what is good or evil according to their own judgment, choosing themselves, seeking their own, and working for themselves. So then man's salvation can be nothing other than conversion — that is,
Original

i0 toeDet te fiomen tot Dat niets in.en voor fig, cnD* AU in,en voor Godc, toeiClie De'

English

to return again to that nothingness in and for oneself, and to the All in and for God — which is the
Original

Waarheyd ot\:e'ukfalicheyd van de Rede is.

English

Truth and blessedness of Reason.
Original

<EpnDelijcft/ DuncBt rap Defe fafie feer daacte fön/ alfmen fiet Dattn Dttoecfeon* ttiginge ban De weder -opiegtinge onfer Salicheyd Dc DolgenDe cn DiergelijcBc-

English

Finally, it seems to me this matter is made very clear when one sees that in the account of the restoration of our salvation the following and similar
Original

toOOjDenal(SynonimaOf) gelijck-bediedendefijn/ On0 DetefeenCrtDc 't gccn lefus ons vercrijgeti COmt / DaaC wy toe geroepen toecDCn/ en 't geen On0 Dc H. Geeft verleent, t. to- fig te bekeren, ÏBatl). 3; 2. Tot Gods Coningrijck re ccmen.H&acC^ 1. 14. i^. fig teverlochenen,Hlat|^.'i6:24. Alles te verlaten j^at^- 10. 37. Sijn leven te haten Hut. 14. 26. te verliefen |^atf)« 10. 39. cn 16. 2?. Niet fig, maar

English

words serve as synonyms or equivalents, to show us what Jesus came to obtain for us, what we are called to, and what the Holy Spirit grants us: 1. To convert oneself, Matth. 3:2. To come to God's Kingdom, Matth. 1:14, 15. To deny oneself, Matth. 16:24. To forsake all things, Matth. 10:37. To hate one's life, Luc. 14:26. To lose it, Matth. 10:39 and 16:25. Not oneself, but
Original

Gode te leven. 0om*6:ii. 1 Coj. 5-. is*; Sig Gode op te ofFeren.Böm.iz. i. Godes te fijn mee al wat wy fijn, hebben, en connen» i Co?.6« 19. 20. Cn toCïÖ DOO? flilen Defen betOaan Dat geefteli jcke leven , 't geen ooi Öet eeuwige leven is j en*' top inlChrifto hebben , i ^Oft. ^ 12.

English

to live to God. Rom. 6:11. 1 Cor. 5:15. To offer oneself to God. Rom. 12:1. To be God's with all that we are, have, and are able. 1 Cor. 6:19, 20. And through all of this that spiritual life is maintained, which is also the eternal life; and which we have in Christ, 1 Joh. 5:12.
Original

Ahik, <öeetopöfecaf fcöepDcn/ Mün Heren,mpDurtt&tfiifr te paffe fomt Dat Gebed te bccmclDen upt toelcBen topöoben De veriociieningieetDen.|5iemanD tan' ttoöfelen of De Herejcfus leert on0 Dooj WöDen te bevorderen.tgeen fip on0 qmm

English

Ahik. Before we part, my Lords, it seems fitting to me to mention that Prayer from which we above learned self-denial. No one can doubt that the Lord Jesus teaches us through words to promote what He came
Original

▼«rwerven U )m onf boogile goedof fali cbcy d . maöï top Op Den aarb Öan pDec

English

Translator note: Source text is too severely OCR-corrupted for confident reconstruction. Scattered recognizable Dutch fragments (e.g., 'Op Den aarb' likely 'op den aarde') but the majority of the block is unreadable. Retry with adjacent block context.

154 BESCHO U W IN<5E

Original

154 BESCHO U W IN<5E

English

154 BESCHOUWINGE
Original

begeerte nnutocc letten/öclöfi öoUen ban onjs in t lange geöaan f0 tTamenrpr.^.4, üeomöm top/ Daionfe wijienmeciterinelhDer idUemaai üoo? Deeft oniai tu

English

desire to observe, and which has long been done among us — as noted together above, p. 4 — has taught us that our wisest teacher has always previously shown us
Original

fO bClC gjcpcn der felf-verlüchening tC OCffencn. t. tö. l^pletCt onji i. alU eygcne

English

so many aspects of self-denial to exercise. That is to say, He teaches us 1. all self-
Original

ouginerkci) tc DsclOCÖenen/al0 IJP tDtl top fullen btÖDen/Öat 'l Heren naam geheyligt bJCCDe. 2.?llllCeygen gebied, al0lDpbiÖDcn/a?at Hyals Coning heerlche. 5.

English

seeking to deny, as when we pray that the Lord's name be hallowed. 2. All self-will, as when we pray that He reign as King. 3.
Original

21110 eygen vvilie.Qljj'dJp biööen/ Dat Den l^cre aücsf na fijn wille beHelle. 4.W16 ey-

English

All self-will, as when we pray that the Lord order all things according to His will. 4. All self-
Original

gcii-geiioegraamheyd.al.Ö ttJp ban ïjeiH alle noud-druft bcgccen. <;.%iU Eygen-geregticheyd, al0 b)p OOtmoeDig om vergeving blöben / OïlÓCb 00b alU ey^^cn wrake

English

sufficiency, as when we ask from Him all our necessities. 5. All self-righteousness, as when we humbly pray for forgiveness; and also all self-
Original

m De felbc 2I5eDc.ó. mk eygen cragt.aLö l)p oiiö üa« Denï|Ê«nel aile onfe fjnlpc foc» lien cn toagtcn Iccrt/alö magtclofe/Die nut ccn ogcnblib eu fouben connen ücftaan.

English

vengeance in the same petition. 6. All self-strength, as He teaches us to seek and await all our help from heaven, as those powerless who could not subsist for even a single moment.
Original

Urb. iS&ccïUJcltöDataangemeccbt/ mijn Heer, en mp Duncbt fo top niet ganfcljcljjcb met boo?-oo?beel ingenomen cn fön / öat Ijct niet mogelöcb i.ö of top woeien fun ; Dat onfe H. Saiighmaker onjï Iccen toil/ fulien top tocDccom gtb^agt toccOcn tot Den ijeplfamenflanö ban Adam, Dattou ui alleö tocDerom banon*

English

Urb. Well, that is well observed, my Lord, and it seems to me, if we are not wholly possessed by prejudice, that it is impossible that we should not sense it: that our blessed Savior desires to teach us, we shall be brought back again to the blessed state of Adam, so that we in all things once again from our
Original

fen eygen grond af moeten en op eenen üaan Die enckel Godt i«, ^Qix^e altöW in ailC Dingen / onf oogmerk, onf gebieder, onf Betteller, onf Algenoeglaaniheyd , Onf geregncheyd enD'onfcCragr.Dat tfl Onf eenig al. <CnDC alfo be|taat onfe geluck.

English

own foundation must depart and stand upon that which is nothing but God — Who is always in all things our aim, our commander, our orderer, our all-sufficiency, our righteousness, and our strength. That is our one and only all. And so our happiness consists in this.
Original

laiicheydin onfe veriocheninge , bat onfenBr. Sceph. betfogt ftem toat naöcc betoefen te tocrDen.

English

salvation in our self-denial — which our brother Steph. has sought to have proven to him somewhat more closely.
Original

Steph. atoe teDenen mijn Heren, fcbönftt aan tt gaan ; cn «ogtDanjS toeet irft met münetegen-beDencbingcn geen toccg. . , .

English

Steph. Both reasons, my Lords, seem to be going well; and yet I do not know what to do with my objections.
Original

u rb. ^0 beel can ccne guabe bebattinge/ btenmen lang plaatjs gcgeben Deeft : baacmen ban al toatmen Ijoo^t en leejl; na opbat / en bjapt.

English

Urb. So much can a habitual debate do, to which one has long given room — one which draws and wraps around everything one hears and reads.
Original

Steph» üBaac 1 1^. a©002D fcöönt ban een vreugde en vergenoegen te fpjeacn.

English

Steph. But the Holy Word seems to speak of a joy and satisfaction.
Original

Ü rb. a©el: cn i0 in Ija teebiÖCÖ ^CDepfel/ De verladigmge van 'c verita.id met d'eeuwige Waarheyd; en van de wille) met de liefde van 't oneyndige Goed,

English

Urb. Well, and is it not in that very blessedness itself — the satisfaction of the understanding with the eternal Truth, and of the will with the love of the infinite Good,
Original

todclie Godt ijS / fijn floogde vreugde en vergenoegen nieti immccsi Diei.ötn 'c

English

which God is — His highest joy and satisfaction? And is this not found in the
Original

iigc en in't befchonwen van Gods Aenüeligt, bp tocUfte veifadinge der vreugden . enLieflijckliedenfÖn.^f.4..7-8. !Pf. iö:n.i7:i?. ^ ^ ^.

English

light, and in the beholding of God's face, by which the fullness of joys and pleasures are found — Ps. 4:7-8; Ps. 16:11; 17:15.
Original

Ahik. comt Daar op in Den fin De befcljnjbmge Die Den H. Auguftmus ban bcfcb|ciioöemaacltttnfünManuaiein t:^6.ot iaarite Cap. gefcgt IjcbUenDe bat De felbc onbcbcncöclncfi cnonuptfp2cfeelöch i& I ban geen oog gefien cn ban geen 002c gcöoojD / toillcnbc nogtljanjJ pet Daac ban feggen/ fcgt fip / Heere fo groten

English

Ahik. To that point in the mind comes the description which holy Augustine made of it in his Manuale, in the 36th or last chapter, having said that it is unthinkable and unspeakable, not seen by any eye and not heard by any ear — yet wishing nonetheless to say something of it, he says: Lord, so great
Original

vréugde lullen (y hebben als fy liefde hebben fulien, en fogrooten liefde als ly kennifle hebben lullen : er, hoe grote liefden fullen fy hebben? feker geen oog en heeft gelien.geen oor en heeft gehoott, 'i is in geen hert op gecomen in dit leven,hoe leer menU ^CMneMen/JewiMMewfalindatleven.

English

joy shall they have as they shall have love, and so great love as they shall have knowledge: and how great love shall they have? Surely no eye has seen, no ear has heard, it has not entered into any heart in this life, however much one may think upon it — such shall they be in that life.
Original

Urb. 3©oo2Dcn/ foocen aecraac toeetölg ! ^at iö ban De Heme iche \ reugae,cnDe,toccDbcfelbein'tH.Woordboo? enige tooojbm Die iicnamehjckevreng. debetcbencn/ uptgcb^ntfet/ aljjeten.Bruyioft, ïJ^ie^w^nl^^^^^.^^^^^^^ gclycficnifTcn gefp?oficn tocrDi ftoe toel icb nic^ Pfi?fïiS V reagde oofi betflaan toecD/Die fp?upt upt De öecbullinge ban Dc agere caotcn Dcc ficlc/ ber bctocglngcn cn begeerten: item upt tgoep onfec «cöam^n/ alj

English

Urb. Words so touchingly true! That is then the heavenly joy; and wherever the same is expressed in the Holy Word by certain words that signify bodily joy, such as a feast, a wedding, and such like similitudes by which it is spoken — how well I know that joy can also be understood, which springs from the filling of the lower faculties of the soul, of the movements and desires: likewise from the health of our members, as
Original

gefondheyd, cragt, fchoonheyd, aangenaam gehgc , ''f fei')<;'^^P'^hoor etC todCfie allCOf bloeien Uptgcm hoofi-vergenoegen , of ÖaaïbpCOmen tOtÖe gchee.neyd

English

health, strength, beauty, pleasant sight, sound, and so forth — all of which either blossom forth from the highest satisfaction, or thereby come to the fullness
Original

van Z I O N, VII. i'Sam. i^J

English

of Zion, VII. 1 Sam. 13.
Original

Of vökoytmheyd vandege.iickfalicheyd , Ql0 COpOOft in 'tl300}(tcl JCptiCn.

English

or the fullness of blessedness, as is foreseen in the seventh chapter.
Original

Aiiik. ^ft fitte bajl eiiöenhc/ toatccne gcpccle omkminge moet tts weder'

English

Ahik. This sits firmly indeed — what a complete overturning must come with re-
Original

geboorte öcömcnfcljeii3i)n; Daac Doo?/ öe itit-verlochening (DicöcunatuuKtücften mcnfcljc tjoo^ Dc ijooijjïe ongenotgu ijouö ) niet aJlccn i)em öulöelöcb / m

English

generation must be for man; whereby self-denial (which the naturally corrupt man holds as the highest displeasure) becomes not only tolerable to him,
Original

ÖOCUlÜCÖ/ maat OOÜ fon iJOOöflc vergeuucgingc, vreugde, ja gelucklahcheyd U?a*D i

English

indeed bearable, but also becomes his highest satisfaction, joy, yes, happiness.
Original

Steph. Ocbcntöd i0 ben flijl 'f Heren Woord , DC fclf-verlocherang Ql$ pCt fwaars en l3!ttec0 onp Uoo2 te lUilcn.

English

Steph. Yet it is the style of the Lord's Word to present self-denial as something heavy and bitter for us.
Original

Ufb. l^ictaltüö/ üjnmaic5öcfd\)e onöec Dc bcnaminGC ban 't Koninj^njcic der Hcnuien en öterae'Ucli»-» hooit / öaiï niaafet onsf cH. Woord een gcljeelc anöece Dcbattinge.

English

Urb. Not always; for where it is described under the name of the Kingdom of Heaven and eternal life, there the Holy Word makes an entirely different account of it.
Original

j^u op öicplaatfcn baat bcfclUe fwaar of Dittet oenocmt toecb/ tiSDponfeii

English

Now, at those places where the same is called heavy or bitter, it concerns our
Original

3®. i^l Aliik.iin fiUjS OCanttöOO^t p. 14.3. <Z^at fUlï of Uan be tegenfpoeden

English

W. 14. Ahik. has already answered that, p. 143. For that comes either from the adversities
Original

bomt bie bc l^eccc aUjietben leif veriochenende meeflbocttccffen/ of banbc tegenitanden , mfonbecijcpb Dan fijn bleefcD (toclc&e hy nieten i^/maac de fonde

English

which the Lord's self-denial chiefly encounters, or from the resistances, especially from his flesh (which he is not, but the sin
Original

die in hein woont.) ïJDaar hOUlt Üp bat be gelegeniheden bec bCUCJÖen / alöieC bOO? ÖC berlOCDenihö te OCffcnen/ be omitandicheden , eygenlchappen , en toe-

English

that dwells in him.) There he shows that the occasions of the virtues, as here to be exercised in self-denial, the circumstances, properties, and
Original

vaiiichedenbctfelbec/ belöüi top op bcn h)ca fü.n / beelbulbioe moepUjchöeben mallen/ baac boojbcfelbe ftuaat en bittec fcöönen i eboo bit en ïjinbett niet/ bat Oaac wefenbc gciuckfjicheydfoubefijn: lang en betiootte ife bit niet/ om «iet te bcjre upt te Happen,

English

accidents of the same, while we are on the way, involve manifold difficulties, through which the same appears heavy and bitter; yet this does not hinder that the happiness lying therein should exist: and I shall not linger on this at length, so as not to spread out too far.
Original

Sceph. iKaac'cH. Woord, fpjeecfit boo?gaan$f ban be ^alioDcpli ^^'^s ban een loon op de hey licheyd , Of be veriochening; be felbe foo bupbelöcö ban elfeanbcc onbccfdicpbenbe.

English

Steph. But the Holy Word speaks going forward of the blessedness as a reward for sanctification, or self-denial; distinguishing the same so clearly from each other.
Original

u rb. J|tec boben ijj baac op oeanttooojb p. 144. 14^ . in/en na be oclcocntB^pb ban Adam boojben bal. HDant oclücU bebeveitigde heyüchcydben ioon fouö

English

Urb. Here above that has been answered, p. 144-145, according to the condition of Adam before the fall. For just as the confirmed sanctification would have been the reward
Original

flCtoeefl fijn ban fÜnCvolftandigeoeffeningebCffelflS j alfOO falbe volmaakte hey-

English

of his full exercise of it; so also shall the perfect sancti-
Original

licheyd ott0 cm genaben loon ban onfe onvolmaakte oeifeninge fijn. 3©ant

English

fication be for us a gracious reward of our imperfect exercise. For
Original

De deu.?d kati fig fciven een loon fgn. <ê\\ lp niet ObCÏ al be vofmaaktheyd betl

English

virtue can be its own reward. And is not the perfection of
Original

ioon ban be neerfifge onbolmaacfete oeffeninoe i eenpbcctocnocffcnaac in b? fcöJüf-buuit ( aijsijpooö bien geeft öecft) htim eendogen top ban bie ftunfl tot fijn loon/ baac een tcager ban becdcficn blijft : en toaacom i$f fulj: ong^ïuniö

English

it the reward of the diligent imperfect exercise? A skilled swordsman in the art of fencing (as one who has the gift for it) — we judge him by that art as its reward, whereas an idle person remains behind in that art; and why then is it so unreasonable
Original

in be heyüg-makinge ? imUteCSl noemt be ^. 43ee(l be felbe fijn eygen fahchey i

English

in sanctification? Moreover, the Holy Spirit calls it the working out of one's own salvation —
Original

uytwerken . ^Dii. 2. i2, i§eftcc / bie beji ecbaccn fijn / f»nnen getiipgen / fig geen anbecen Hemel ten loon te öonnen bccbeclben nog üegecen : toant toat Ron^

English

Phil. 2:12. Indeed, those who are the most experienced are able to testify that they cannot imagine or desire any other Heaven as their reward; for what can
Original

nenfpOpIjaacGodtfoecken ("t geen beheyligheyd of feit- veriochening i.Ö) an-

English

they who seek God in it (which is sanctification or self-denial) wish to receive other than
Original

bec£i toenfcfjen te ontfangcn / Q\a Godt vinden en die genieten , 't geen toji boben p. 144.. fagen ten p?incipalcn be felbe hey licheyd te föni ebog bp bitallesffioa menbe/ batbegem. heyiicheydof feif-vcriochening , ftiec op benbjeg/ becges felfcljapt i0 met foo beele moeplijchljcben ( alsi top aaufïonb0 fcpben ; foo i0 feec ligt te becfiaan / goede feive een loon van haar feive gcfept ftantoecben: tto»

English

to find God and to enjoy Him — which we saw above, p. 144, to be principally the very same sanctification itself? Yet adding to all this, that the said sanctification or self-denial, here on the way, is accompanied by so many difficulties (as we just said), it is very easy to understand that it can rightly be set as a reward in and of itself;
Original

de volmaakte verlocheningc fonder tegenftandof moeplijCfelJCPb t6 Oeffeoen/ fal

English

the perfect self-denial, to be exercised without resistance or difficulty, shall
Original

'tloonfün/ banbefemoeyiijckeOiet Op eccben gepleegt. Móeylijcke, fegicft; niet om haren aard,maar om de toevallen boben gcnocmt p.143. ifs-.en fiet bit i0 ïiemeninoeban'tï|.3©OOJb/ alSSbe fallcheyd eenloon des heylicheyds gcfcgt

English

be the reward of the same — difficult as it is, practiced here on earth. Difficult, I say, not because of its nature, but because of the accidents mentioned above, p. 143-145. And behold, this is the meaning of the Holy Word, when the blessedness is called a reward of sanctification
Original

^ toecb;

English

— as it is.
Original

toecö : öeSalDen bat onDcr öat tooojö Dan ooft bcrfiaan tocr&cti alle bfc bcrccnoe? Ohioe»/ toelcUc topbouen p. 14-4-1'" p.iT4- KPöf« uptöïcficpücücpötcfp^up' tcii of öaacbptc bomen, ^ ^ ^„4.

English

— save that under that word are also to be understood all the accompanying joys which we above, p. 144 and p. 154, described as springing forth from or coming alongside it.
Original

Steph. <Daatii$nog ccn btng (mijn Heer) bat ttip bcm/ met utobcdof.

English

Steph. There is yet one thing, my Lord, that troubles me — with your leave.
Original

g^C Schrifiurc fcOt bat lUp DleC in hope ïalig fijn , 0Om.b'.24. Ctl (IcIt IjCt UptDjUh* IjjCtUeOCnliaficn CU öaSdijCli gemeten. ^ . ^ „

English

The Scripture says that we are saved here in hope, Rom. 8:24, and sets out the expression of hope — both enduring and enjoying in a godly manner.
Original

üib. iSoOtanjJ fcOt 't a©0O?b/ Wy fi)n gefet m den Hemel , Hply 2. 6, €tt totCbanitoÖfeien/Of DeGelovij^en fien en genieten Godr, ^f.4:7'?. i6. 5 6/7/^-

English

Urb. Furthermore, the Word says: We are set in Heaven, Eph. 2:6, and in addition, the Believers see and enjoy God, Ps. 4:7; 17:15; 27:4; 16:5,6,7.
Original

17:15. 27: 4. ^p? 18. 10. ombanbefcn fcfiijn-flrüb bjcg tc nemen / fcoocib

English

17:15; 27:4; Ps. 18:10 — in order to take away the appearance of strife, as it were,
Original

-I. 3^at in Dien tcrt DC volmaacktheyd van de gelucklaiichcyd , of De glorie t« UCP

English

1. That in that state the perfection of blessedness, or the glory, is
Original

^T'^teai de voltoyinge def-felfs fn bc verioffinge , opftanbingc en bcrïjeer*

English

and the completion of the same in the redemption, resurrection, and glorification
Original

IMiA onfes lichaams . aljS Qlbaat bcrf- 11, blüCbt/niUf0aOa-.Ö DChcrttelimgc allcvlchcpr ' ' ' ' rdeydelheyd, ons ten dicnltc,alji lipt bCCf. 19/ 2- / 21/ 22. tC

English

of our body; as there the blood flows — just as the subjection of all creation from vanity in service to us, as Rev. 19; 21; 22.
Original

2, <0Obtoecö beopenbaringe van de heerlijckheyd der geluckfa' ^aai:

English

2. God's revelation of the glory of the blessed,
Original

ijooï becflaau : bic nu \m gebinb en toctb / cnbe v an de werdd ( t . fp tn heyiiciuydbiilaat/ en met bele moeplüctnjebcn ^00?^ bfwfcTj / en oen iiptcc. iijcïicn mcnfcbebctocfcIfcDapt gaat ) booj enckeie rampfaiicheyd geagtct bjerb/

English

before the understanding: those who are now bound and judged, and in the world (left in a state of holiness, and beset with many difficulties, and going through the outer society of men) are reckoned as pure misery,
Original

^'?^ÏtfhopS& gcflclt tegenöe falicheyd regenieren.

English

set over against the salvation of the regenerate.
Original

maar tegen fien • bat i0 ecne fehece tonfe ban genieten / bf c t H^voord fn befen fin/ baimelovencn hopen, 10 giijjoon tconbcfftlicpben/ fiet I €o2. ^ 7. fjbh II I. bctcbencnbc eene volmaakte ktnnifle, ofte gcnietinge. tgotoaatgeloven

English

But against seeing — that is a sure foretaste of enjoyment; the Word in this sense, to believe and to hope, is just as great a wonder — see 1 Cor. 2:7; Heb. 11 — signifying a perfect knowledge, or enjoyment. Where to believe
Original

Jn hopenfo 006 fien. al.0 €pb. l • 17/ 18. f C f . 8. 2 CO?. 18. i^Cb?. i x. 27. bog bUPdercc in een fpiegel, 2 Co?. 3. 18. cn door een foiegel V\"" ''"^ll^'L-f ^

English

in hope is also to see, as Eph. 1:17,18; 1 Pet. 1:8; 2 Cor. 3:18; Heb. 12:27 — yet more darkly through a mirror, 2 Cor. 3:18; and through a mirror
Original

1C02 1^ 12. enbete.,ddebctf.9.fnnbcnogtan$ibie/ defekc.kenniiCe.btctop baacnabolmaab!e!öf6bcbbcnfuilenberf.i2. Sceph. I^ogtan^ fegt b'3tpoftel / waren ^-y, f ^ .'."^o^^^S, SS^^^^^

English

1 Cor. 13:12; and those (cf. v. 9) yet see this knowledge, which they shall have in perfection, v. 12. Steph. Yet the Apostle says, if we are only
Original

hopende . wy waren dcilendigfte van ^^l'e jrenfchen ' ' f 'P; f« fat en fe.iiimen niet feaocn ban btc / bfC'r wefen der falicheyd al m rtgljcbbui.

English

hoping, we were the most miserable of all people; if that is so, then they cannot say that those who already have the very substance of salvation possess it.
Original

nTScS bcrflaat hopen om die dingen dte dit leven aang.tan,

English

Steph. He understands hoping for those things that concern this life,
Original

ftaan / om dit 1 even ,1)31 i$om de gemacken en voorfpoeden dj-fcs levens. Cnbt ffi'Arfte Vent wy d'e]lendi..fte , fbO fkt fip OnttonfdlJCb Op d uyrer-

English

concerning this life — that is, concerning the comforts and prosperities of this life. And if we are the most miserable, then he states it emphatically regarding the outermost
Original

^ ickeVoe^u le^^^^^^

English

misery of all.

Translator note: Block is heavily OCR-damaged; best reading inferred from context of the surrounding argument.
Original

te toaS^d^^^^^ teantjunpjoptjoft ^rrt ban 'r w.fe.

English

to be answered, pointing to the very essence of it.

Translator note: Block is heavily OCR-damaged; best reading inferred from context.
Original

defAiu " laiicheyd . maacbon d-opitanding of öetljecrl0f

English

of salvation, but about the resurrection or glorification
Original

fpjcftcn. bcrfTCttoenb tn bcfcn / mijn Herrn , ftTf^^m1t'mp^anr op

English

speaking, understanding in this: my Lord, receiving upon
Original

t!« iivh TriWf 13 \ >dt en bondv fijn jjeboden , want dit [ betaamt]

English

and keeping His commandments, for this is fitting,
Original

op ^^eb. 12. PÉ^VJJ- \ fcrricn / bat dit het prrrttTT>aalfte eynde

English

on Heb. 12 — showing that this is the chief end
Original

allemenfchen, öl^^at ^^_ag^^^^^ (T geheele cfes menfchen,

English

of all men — that is the whole duty of man,
Original

van der menfchen leven is. ^tem TOO nu» U'^^/'***"";*.'' f u^^,. Gin welvaren Öatl0 ( fcggcnfp ) de volkomenegeluckfahcbeyd,ofbierinbeftaai fijn weiveren

English

of human life. Furthermore, well-being is (they say) the perfect blessedness, or their well-being consists in this,
Original

ende falicheyd.

English

and salvation.
Original

van Z I O N, VII. i Sam. 1-57

English

of Zion, VII. 1 Sam. 1–57
Original

üib. <Cn ttootlmö l)oc xmm Qualiicfe öatt bit öc oaufcfic iDCïlb ^

English

Urb. And furthermore, how wretchedly this ungodly world understands this.
Original

Ahik. <2Snf)oeU)i:!(nit'jb3CL*t'ei:3eüannDmöc teirlö Uan fo een mifDattiUö tc

English

Ahik. And how willing we are to be redeemed from the world of such a misunderstanding,
Original

bcriOffeiH IilUjatiG Dat een OC^- -\KCdcGer;:ton-n, KcTLke, Dntnict ilUCCU Ölt

English

of redemption! How much more when a born-again person, a church, not only this
Original

fotoepiugoefeotlDcrö/ maat ,:Dcnm'tpuöUjcüo^ömaufcni)nuuegaa« tot llijöinoe tian gem. Miivattinj^ ! Av^ Of o».»l. 3fcraaïj8ï oc oo!i fo Ueg?epct. Stepii. ïDattoouötchfeaoen/ ^ omt'toup ban öaau/ irp Ijebüen met

English

is swept away, but through public proclamation goes on to a misunderstanding of redemption! As if Israel also was so gripped. Steph. What shall we say, coming from there — we have with
Original

andeCJ^actjOO^t/ enalsStnoni imU _ ..ten/ Dan dat de Gelucklaiichcyd wac anders iii loorre is als de Heyligmakinge ; Utimci'.Ö ÖC UJOO.JÖCtt cn öcn ttant lUpÖt

English

nothing else, and as it seems to me, then that the blessedness is nothing other than sanctification; reckoning the words and the state so
Original

ojMnaciö fo/ öat to»' !iet fo Dctoattcn inoctcn.

English

arranged that we must so receive it.
Original

Urb. Broederen, Uipcnfunnoatotöaartojnfct. 3laat onss o|t)?e Bouöcn/top fijnnoo befiaoniDefcmii-i^recpfcrtJc teobcctoeocn.

English

Urb. Brethren, let us not be so hasty. Let us hold to this: we now need to address this misunderstanding.
Original

mtmi öaac foo tlaanöc : optoeet tocl/ fleitmcnecnc onoeïOmtlKpti/ foo bolgenöa- bede ; foo Uolgcn oocft upt foo ccnc hook-mirvatunfie fcec becle : toie foutiefe alle berlialen i Hene boo^name ( bte icli nu al tn bcfc becyanbeitng

English

there standing thus: you know well that if one holds a misunderstanding, many errors follow; so also from such a root-misunderstanding very many follow — who could recount them all? One notable one (which I have now in this treatment
Original

ijeÜ aangctoefen/) dat men 't gamlche oogmerck van Chritti komfte , en van al lijn werck en lijden mifvatiec; aljS Of Öat bjacc (l Upterfle OnÖCC<ï5Oöe0 CCtC) des menCLht-n bevredinge mor Goeie , cn fOO ecne vreugde des Hemels , DiC fp felÖC

English

already pointed out) is that one misunderstands the whole purpose of Christ's coming, and of all His work and suffering; as though that were (the utmost, under God's honor) the pacifying of man with God, and so a joy of Heaven, which they themselves
Original

niet cn bieten tioc of biat / altliooö niet cn Oeorüpen in t Beeld van de Godtheyd, m onfe ïjooolte geiijf hfojmicljcpö met öcn feiben te üedaan / a!ö onfc CatecDif^ mufli op balije 6. l),ut nn fiontt Het ban Daan / Dat fp alle bie notopi e plaatfen/ IKec bo^en üp onö boo?t gcD.'agt / en DoeDanigc in 't BDoojö ontallijcHc fün / itt

English

do not know how or what, always not grasped in the image of the Godhead — in our highest likeness with the same to be satisfied, as our Catechism says on Lord's Day 6. From there it comes that they skip over all those necessary passages, which are brought to us above, and such as are innumerable in the Word — in which
Original

tOelClie de heylichcyd UptDniClJClÜefeccn eyndc fOOban lelus leve n cn lijden , a\fi

English

holiness is expressed as the chief end both of Jesus' life and suffering, as well as
Original

ban de vrugten deUeifs gcfent bJecö / of obecOeen lopen/ of becftcei Dclijcft opbat* ten cn becltaan ; altbooss uïn Defclbe Dfc km^t niet en Dalen tot ware heyiicheyd. Die niDcfdbe legt. «ZDaai* cn üoben/ Dat f»> altöö ingcioichelD blijben/ cn fig nïoepliirli befig te ftouben ijebben ntet Het 'bjcgnemeii ban Die latïcringe onfec

English

of the fruits of the same that are sent — or they run past them, or carelessly take them up and understand them; always those who do not descend from the same to true holiness. The same says: But above and beyond that, they always remain entangled, and have to trouble themselves busily with removing the slandering of our
Original

iöCbCC-païtIJöercn / Dat de lere der j^enade Ibri^eloofe en godloofe menfchen

English

fellow-partisans, that the doctrine of grace would make people without fear and godless,
Original

maken ibude , Op Den gconb alle» werck- heyligen cpgcn / u b). Dat Dc Oepliclicpö of fict Doen DecgocDciuercften niet ücbattct cn lianbJerDcn/ ban Den aienfcbe bitcagt te fullcn boccDen / Dan upt infigt ban pet 't geen (t>y manicce ban epnDc;

English

it would make them so, on the foundation of all works-saints' own view, that holiness or the doing of good works is not valued or considered as being able to satisfy the person, except out of the insight of something that (by way of end)
Original

bctocgcn niOCt / yets anders fijnde dan de heyücheydrelver gCllpeg ('ti.ÖbjaaC)

English

must move, being something other than holiness itself — they are obliged (in truth)
Original

fjebbcn top te anttooojDen/ betoijfcnDc upt 't-tfJIDoojD/ Dat haren loon uyc verdienden , mctflijbct aan CU gaat al?? ilcn loon uyt genaden b!C bJP ICdPCni cDogfiocfilaar cnBonDigfnöDtDen Heyd^elbcrgfche Catechifmiis Dïc tegcntocc^

English

we must answer, proving from the Word that their reward out of merit, and what accompanies it and goes as a reward out of grace which we read — even the Heidelberg Catechism which answers this
Original

ping af op 1^64.. Vrace , ÖC 5>oede vvercken cenes Clriftens ftalcntiC niet UPl CUigC

English

on Lord's Day 64. Question: the good works of a Christian shall not be moved by eternal
Original

eynden fKHi bctoegenbe (RoctocIDteooö banijen» berfcncpöene toerben aangcs toefen op ©j. %6. ) maar unt fync c /s^ene nature , gelüdi tic b>ug:en upt öcn aarb ban Den lioom boon Romen ; en bat iö cn met a\\htt0 aiitf die Caiichevü fdbc/Daac

English

ends as motivating (a reward of merit being cited, various works having been pointed out on Ps. 16) but from their own nature, just as the fruits come from the nature of the tree; and that is nothing other than salvation itself, which
Original

topnubanfpicctüen: in-boegcn/ na Dien gronb / aller onreatfinniacr tcgcntoerpingen maar enftel raaf-ftallctijen 3ijn; toant (joeisi üebcncUdürhöatDe

English

we now speak of: so that, on that foundation, all the unreasonable objections are mere stable-gossip; for just as one might think that the
Original

Icerc/ DieDCIalicheyduytfrenade, Ctl om nier Icctt/ Dcn nicnfcDc fOJglOO.SS Cn onvrügtb.iar in croede wercken maTtcnfian/ alfmenD002 die faliclicyd f)ct doen

English

doctrine, which teaches salvation out of grace, and for nothing, would make a person careless and unfruitful in good works — if one understands by that salvation the doing
Original

der goede wercken fdbcbcrftaat i cnbc mcnlccrtDat öic on0Doo2 Chriftum ber* Dienb isi / cn noobfaftdijcft fp2upt upt fcficre toaragtigc / cpgentlpcft nefepDc

English

of good works itself, and one is taught that it is merited for us through Christ, and necessarily springs from a certain true, properly so-called
Original

verenigmge of eenhcyd (alSfJefus't noemt Sioft. 17.21/22/25.; metbcnHeere

English

union or unity (as Jesus calls it, Joh. 17:21/22/25) with the Lord
Original

^ 2 Chrilto,

English

in Christ,
Original

i^S BESCHOUWINGE

English

155 BESCHOUWINGE
Original

Chrifto , CêlÖCt» 'c ^even cn öe werckinge enes lids Upt tjt MmniQmQe ttICt 'c hooft

English

Christ, and the life and the working of a member flowing from that union with the head
Original

»oo?tfiomcn ofgelöcfteeiumc nooöfflfecUjcft toall aljj {)P met Den (ïamrcGt bcteniöt tö / al0 öc Catechifmus in gcm. v rage fpjcecfit.

English

coming forth, or believed and also needful, just as he who is united with the vine, as the Catechism speaks in the corresponding question.
Original

Ahik. ^occaaöimen ooliöctbcc/ alfmcn tfpoo? tut waarhcyd ecn?i bpftec Romtmbcfl?üPinöcn: ïjccUJClmenaiDcfeUje tooo?öen öctïSciuücnifft Jjouöe» ban.

English

Ahik. How much more certainly, then, if one for this very reason as Truth can find a fixed foundation: how will one hold fast those same words of Scripture.
Original

Urb. ^CfadÖr/ <JfUptbefÊUOO?ÜOCmöehoofr.mifgreep QCfp^OtCn; ö« ÖCSt

English

Urb. Brother, I have already spoken above about the chief error; that is, that the
Original

IBcnfcïjc öc ^aiicheyd öcUat onöcr een Uecücccö ücgctp üan ey gen- ^oed , cn öutf

English

man conceals the Truth under a veiled concept of self-good, and thus
Original

fOeClienbefljUheyl , fig-lelvenfoeckt, cnöCllictanÖerSialSiCnchcle ey^en-iicfc c

English

seeking his own welfare, seeks himself, and does nothing other than exercises a naked self-love
Original

in oeffint / funbc een fonöc tn 't H, Wuord foo Ijooglücbbetüoöcn/ ztCint

English

— a sin so highly condemned in the Holy Word, as indeed
Original

sJcp. iBecrmalenöcD i&u batfiojcn fcggcn/ mijn Heer, maat 'fiDcficn t «fet tod tc bonnen öegjüpcn. , ^ ^

English

Steph. All the more I hear you say that, my Lord, but I find it rather hard to grasp.
Original

U rb. ê$oo tterc' fun top in bc mf fgccpe ingcfcplb/bai top «n laa wc / De rcgtc fiencupinncn üan bc waarhcyd gani(cl) üctiicfen / cn bic on^i b?cciiib tocrbcn,

English

Urb. So deeply are we sunk in that error, that we abandon the right inner perceptions of the Truth entirely, and those become foreign to us,
Original

Steph. 5^c|BcnfcIjcmoct immecjj liefde tot fig fclUcn nebben/ al^fig bc

English

Steph. Man must always have love toward himself, since he
Original

«aa(lC3iinbC/ niemand heeft fijn ey gen vieefch gehaat, Cpl). 5.?.9. €nDC bC

English

is his own neighbor; no man has ever hated his own flesh, Eph. 5:29. And the
Original

mmhius felbc fielt öc felf-lietde tot een patroon of regel ban bc Uefbeonfcst

English

Lord Himself sets self-love as a pattern or rule for the love of our
Original

aaaalten / JiDatl). 22. :^9. ,;§o cn öan oo!t bc 5aiicheyd niet anbcrss al0 des Menfchen 2ocd te fnn begrepen toctbcn ; toant bat ijS fijn upterffe of hoogftegoed : cn tocrb Daarom 't eyndc des Mcnichen , baar ï)p ban ben ^cliepper toegefcfias ^cntö/ ofooBge|leltttiogtc5ön/ onbetfctKpbcn ban 't hoogitc goed .i.s Men.

English

neighbors, Matt. 22:39. Thus salvation can be understood as nothing other than the good of man; for that is his highest or supreme good: and it was therefore appointed as man's end, to which he was assigned or set in place by the Creator, to be distinguished from the supreme good, i.e., God.
Original

Ichen , bat fyneSaligheydijJ.

English

namely, that his salvation is.
Original

Urb ^c falidieyd IS fuienfehen hoogftegoed, cn ttICCt ban fjcm Lovenaüe

English

Urb. Salvation is man's highest good, and must be sought by him above all
Original

éefoLn werden . cn batcn gcfcljict niet ban boo^ eygen-iiehu- , foo IJl btc ban prijfeiijck: Dat alle^ gaat aan / ineen gefonben fin bcrftaan 5ijnbc. oofefcgt t

English

things. And if that does not come from self-love, then it is praiseworthy: all of that stands, when understood in a sound sense. So also says the
Original

» IBOC2D/ wy en fullen niet fijn Lief-hebbers van onf-lelven, maar onl./dven Onbepaalbverfaken, onseygen leven haten cnbC vcrliercn : vDefcn Cfliyn-flrijD

English

Word: we shall not be lovers of ourselves, but deny ourselves unconditionally, hate and lose our own life. This seeming contradiction
Original

moet ban tocg genomen 5Ön. « .,r,, rnrM. f

English

must therefore be resolved.
Original

Step, ^00? bit lief-hcbbtn, Of verfnkcn Dcrfta tdJ 'c gcc a ,uf DcBDin

English

Steph. By this loving or denying I understand the giving up
Original

of bcrfalien / cn foo buncftt mp isS allc0 bcrftaanlijflJ. ^ , ,

English

or forsaking, and so it seems to me that all of it is comprehensible.
Original

LJrtI S^offi^^^^ mp bundtt fpcn bolöoeu De faUc ntcf.

English

Urb. That, it seems to me, does not yet satisfy the matter.
Original

3©antooh tonfondige moet niet ono?bemlijcü gdicft / maar ver ochend 3nn/

English

For what is sinless must not be loved in a disordered way, but must be denied,
Original

op da he t nie° fond ig^en wcrdc ; Cn IJOC OnfüP.Dig ecn faflC fp / OnbcdOf ÖCnö 10 bic

English

lest it become sinful. And however sinless a matter may be, it is disordered when it is
Original

fjnbig. bit ölöcftt in Adam , ïjoc öcpiig t)p oofitoa^/ fooliaafl cnfogt jpmct Srfcen 'ocd met ecn orwerlociunde u ii of bcgecrtc baaöiudj toa? Dct fon. big. <Cn öcTteg nbeel tn don Chnftus : ^efccn fjeeft nopö fonbe gcöcnt/ nogtan J ?öfrin leven nict aiö eencgedurige verlochening , cn on0 een bol.naalu bpoH^edö ifaKan netoeeftT fün or..fondige wil alientöalbe bcrlodjcncnbc/ül^atlj. 26.39/ ?f ter ( bun « mp ) fegtmen ban/ bat 't H. Woord doo? bc berbobenc eygen. Uefdf bc oio"deo li^kecTV'--!i-fJ^ öctflaat fijnbc foobanio of |en aai ften der £c öte bm m nfdie boo? fig begeert of ten aanfien der n.j fc op todhe/ of dcrordre ntoc che^^^^ f'Jlo»'!^ nubpfanbertenp?opootlebienen.

English

sinful. This occurred in Adam: however holy he was, yet he was so soon drawn to seek his own good with a disordered will or desire toward what was sinful. And the contrary in Christ: He has never committed sin, and yet His life was nothing other than a continual self-denial, and He has left us a perfect example of it, denying His sinless will in all things, Matt. 26:39. Moreover, it is said that the Holy Word, by the forbidden self-love, understands it to be such as it is — that which man seeks for himself, or with regard to the created things on which he sets it, or toward the disordered things which he makes to serve as his particular end.
Original

^c SfX fS^^^^ fÜ« evgen falicheyd . fal bjp ban eygen-hefde

English

He who seeks his own salvation shall be free from self-love
Original

m ^Vd Xt^t /tn toaadüd. fyne ^ahcheydj^ :

English

in that, and truly seek his salvation:
Original

t to Godt regt te kennen , en na die kenniirefig te gedragen, bat i^l / Godi liefhebben van gantfcher herren , cn fO UOO^C IBcrCht / met gantlcher hcrie, 't UïClCB baiimtoiCliÉU tm UoUtOmen Vinlochemng vanalle eyeengoed, gebied , w). verU-.oesen , gerechticheyd . magtClialle^/ al0top ftOUtnUctocfen. fitM

English

namely, to know God rightly, and to conduct oneself according to that knowledge — that is, to love God with one's whole heart, and so for the whole world, with one's whole heart — which entails a complete self-denial of all one's own good, dominion, will, righteousness, and power in all things, as we stood when we stood upright.
Original

tiCLftaan tmt^ïc/inaj; ben mcnfcDc niet aimv maat moet Jjp m lahcheyd foc chcn t\\ iicttlm I en in foo uqcc H '^iven iiet hebben , öegtöpcnbe / bat fun öooolle heyi niet voor fi- maat cncUd voor de.i Hcre tc fijn / 2 Co?. I i\om. 6. 1 1. «giicftcl bÉsSHcreri heeriijckheyd tc foccöcn / Ui Ucrflctingc Uan fia fclben al0

English

to understand that, but man is not his own; rather he must seek his salvation outside of himself, and love life in so far as he understands that his entire life is not for himself but solely for the Lord, 2 Cor., Rom. 6:11. To seek the glory of the Lord, in contempt of himself, as
Original

bincht/ OncnÜ. 4.8. Sonder rufte d.ig en nagr. ^00 10 ban bC geluk-lahcheyd,

English

it says, 2 Tim. 4:8. Without rest day and night. Such is true happiness,
Original

nüt anö.cjs tc öeuclicn/ nog tc Ucgcccn/ noatc boen. blijclu in bic toijfcn ban fijjcUcn öic bc H. Schrifaire baac ontrent ocbjuPclu/feoocnDc bat top ons (elven, 'CU 0110 iict -^lUvcrioduneii moctcn/om iH't tc vinjen.jjBatl). \6,z^,i^Sxm bat

English

nothing else to desire, nor to do. As is evident in those forms of expression that Holy Scripture uses therein, saying that we must deny ourselves and lose our life in order to find it, Matt. 16:25. And that
Original

toJJ God. Coninf; iick lOCfeCU moctcn/finatïj.ó.?^. t.tö. bat foeken vanotiseypen,

English

we must seek God's kingdom, Matt. 6:33. That seeking of our own,
Original

('t oeui m ban natuw boen ) ban pet in foojte bccfcljiUio ban bc toarc bcrloc Ijc^ ning / ban yet ^^oer voor ons , bat moeten top vwriicCen , cn ban fuUcn top t leven

English

(which we do by nature) of something that is fundamentally different from true self-denial — of something that is good for us — that we must forsake, and then we shall find life
Original

bcDonDcn / battjS toaarUjCÖgeluckralig lijn , foeCUcnbe bat bc Heeie verhrerlijckitoeCbC/ rijngebodtgehoorCaami , fijn wil gcCchicde, hyConingfy. ^\tt

English

found — that is, to be truly happy, seeking that the Lord be glorified, that His commandment be obeyed, that His will be done, that He be King. And
Original

\ki nu bat onf boïfli in't oemccnbcrfteerbcliich / enb' op fijn Adams ; bcrjtannbc ncluf hfali'3 tc moeten fijn / boo? 't beiragten ban enig cygen gocb ' en geenfnitsi beo? 't '•nlicl beb02becen ban eens anders goed of eer. <§oocn bcflaat ban'ton-

English

now what our people generally understand, and in their Adam-like understanding think they must be happy through the attainment of some good of their own — and in no way through the sincere desiring of another's good or honor. Such is the nature of the distinction between the bad and
Original

becfCl)Cpb ban bCquadc of goede eygen-lièfde, niCt baar fn bat d een fijn heyl loeckrend'andteniet, maar baar tn bat d'eene biC fOCCftt in ycteygcns. Eer, Goed, Gebied. Lult, Of pctfulr/ altlJOO.Ö Duptcn 't fOnCCptban verlochening : d'andet in tcgcttbCCl/ in ene CnChelC verlochening van allecygen, bebattmbc/

English

good self-love: not in that the one seeks his welfare and the other does not, but in that the one seeks it in something of his own — Honor, Good, Dominion, Pleasure, or something similar — always outside the concept of self-denial; the other, on the contrary, in a complete self-denial of all that is his own, comprehending
Original

cngeboclcnbc bat *t heyl van 't redciijck fchepfei ncrgcn.0 anbcr0 in te bcilaan met toAaciii-pb gcbagt en ftantocrben/ aijs ineen vcriadiging van fi ju verftand

English

and feeling that the welfare of the rational creature consists nowhere else — truly thought and withstood — than in a conformity of his understanding
Original

met de kcimiircvandcGoddclijcke cygcnichappen , Ctt bat bp fijn wil , en alle fijne kragtcr. daar na voegt , bat 10 / dat hy niets , en de Hecre alles fy-

English

with the knowledge of the divine attributes, and that he fits his will and all his powers thereto — that is, that he is nothing, and the Lord is everything.
Original

Ahik. ^00 batte ich 't oocft ; bat ben menfcfic fijn felbcn booj 't gefigtc ban bc

English

Ahik. So I see it too: that man loses himself before the face of the
Original

oneyndigeo.ibegrijpelijckeeeuwicheyd bcrltcd in CCncgronbelofc ielf-vcrloche-

English

infinite, incomprehensible eternity, lost in a bottomless self-
Original

ninge. <Cn vti flnbcrö / cn fean iiet ooft niet bcbagt toerben te fijn.

English

denial. And otherwise it cannot be thought to be.
Original

Sreph. 2if fi han ooft bcrilaan bat toaraotig tc fijn/ maar toat raab om Biepnc ber(la'nben/ biebatfoofnbtnl niet onbcïrcljcpbcntionncn/ bat tc oom bcrfiaan/ Énfootctfaiicheydteb^cngcn?

English

Steph. That I can also understand to be true, but what counsel is there for weaker understandings who cannot discern that so clearly — to bring that also to their understanding, and so to bring them to salvation?
Original

Urb. ISietCCnfubtiilgcmaaflUOnbCtfCtJCPÖ/ maacbiC onderfcheydenefaak toCltCÜebattCn/ bat i0 'thcyl , Broeder, ^it ilSljCt bat bc Heere Godt den Kinderkcns wel openbaart , Ql$i Ijp fig fel ven aan ÖaaCbcrtOOnt ; cn verbergt hec voor kloeckfinnigen en verftandii»en , IKatö- 1 u 2^. €n bat fijn bic licnligc/ ho'T'e wegen des Hceren.fjjnc H.waarh cyd foo te o?bonnetcn : tc»at bdc 43eleer^ ben (fclf rcgtmatigc ftcnncriof ban bc tooo?ben beri|. toaarDcpb; onberligtct fünbe / baar boe? flaan biijbcn ; baac t ftemelfcb ligt bit bc hlcpnen leert. TDich* toijlö bcb icft bccbaafl geftaan / ober bic upgctogentheden , bic ticgtc becflanben baac ontccnt ijabbcn en uptbjuc&ten / bctoül bc <©cicec(lcn in Daten ingcbeeiden Hemel Dcrbtoccncn.

English

Urb. Not a subtle, artificially made distinction, but a well-contested matter — that is salvation, Brother. This is what the Lord God reveals to little children, as He reveals Himself to them; and hides it from the wise and understanding, Matt. 11:25. And those are the holy, high ways of the Lord — to so order His holy Truth: that the learned (themselves considered lawful knowers of the words of holy Truth, yet being unenlightened) remain standing there; where the heavenly light teaches the little ones. Many a time have I stood amazed at the raptures that clear understandings had and expressed therein, while the learned burned in their imagined heaven.
Original

Ahik. 5?^at Öan iC6 tod bebJOCbCtt/mijn Heer : enb' om Onfcn Broed.Srephano

English

Ahik. That I have indeed experienced, my Lord: and as for our Brother Stephanus,
Original

^ 5 t^tonct^r

English

Translator note: Block is entirely OCR artifact with no recoverable Dutch text.
Original

II ip «^^^

English

Translator note: Block is entirely OCR artifact with no recoverable Dutch text.
Original

IjCPÖ bcomnen tefK» >»at 9" onderdaan als foo^a ^ innpijck Uur Hemelen in tejam «J^^^^^^^^^^ \" h.erliickheyd , cn • ^

English

Translator note: Block is heavily OCR-degraded; only isolated words ('onderdaan' — subject, 'Hemelen' — Heavens, 'heerlijckheyd' — glory) are recoverable; insufficient context to produce a reliable translation.
Original

'''' 'ö?at in ftcllcn Onderdaan '^J^^' fj^^^^^^^^^^^ foo ccu ^)n.

English

Translator note: Block is heavily OCR-degraded; only 'Onderdaan' (subject) is recoverable; insufficient context for reliable translation.
Original

SyckeGods, fUlrDaatUanüOycn öOO? '^^^^^fj^^^^ijs . gold'. al^enoc.faam si nbc foo oneyndig groot , heerli]ck . weerdi,^. wip . h UcÖcnC*

English

Translator note: Block is heavily OCR-degraded; fragments suggest theological description of God's infinite greatness and glory ('oneyndig groot, heerlijck' — infinitely great, glorious) but surrounding text is unrecoverable.
Original

ïfiiSujaac ïWtcn en ftan tornt ^"»phee^i)ckheyd in * ^^^^.^ toKaitoenfcï)cU3tft/^^^^^ enfin4.;v Niet

English

Translator note: Block is heavily OCR-degraded with no recoverable coherent Dutch text.
Original

Coning of Heere li,naUfo(«Jnn,g . »^ f " ^ ^a^ boicU b?CÖ« toeviumDdt voor fig , cn alles voor den Heere Coning . al0 Wï oai ^^^^ ^3,, ^ecd-

English

King or Lord — everything seeking for itself, and all things for the Lord King, as we —

Translator note: Severely OCR-degraded; partial recovery based on legible fragments 'Coning of Heere' (King or Lord), 'voor sigh' (for himself), 'alles voor den Heere Coning' (all things for the Lord King). Surrounding text unrecoverable.
Original

w'ueimcrfaliam/alssöatfraieh^^^^^^^^

English

Translator note: Block is entirely OCR artifact with no recoverable Dutch text.
Original

tat öc utcnfcDc fcltoe met toaarïiepö oo?ötc.t / uiiciu /

English

that the outer self with truth is judged,

Translator note: Partial recovery; OCR-degraded but fragments suggest a contrast between outer and inner, with truth as criterion of judgment.
Original

roinneiijker tc fijn öan \]p fc^toc m . , aotïgc CcP?cfe

English

to be more glorious than he himself, in godly confession —

Translator note: Heavily OCR-degraded; partial recovery only.
Original

fclf.liefd^i i had Adam fl,n ïtCnmSS .^l^^i^t^^" ^„7^^^^ voor fig , un.ar alies

English

self-love: Adam had his knowledge for himself, but all things —

Translator note: Severely OCR-degraded; legible fragments yield 'self-love,' 'Adam,' 'voor sig' (for himself), 'maar alles' (but all things).
Original

nclcnt/ cnöaaniptbetlotenfijnheer Mckheydtvn^^^^^ .J^ cnrjcUich^

English

having chosen, and thereupon lost his glory —

Translator note: Severely OCR-degraded; only fragments recoverable: 'verloten zijn heerlijckheyd' (having lost his glory).
Original

Soor den Heere te fijn : fOO toa^ n Srae iKh t^Ö^^^^^ V^- ^^'^^''l'

English

to be for the Lord: so was Israel —

Translator note: Severely OCR-degraded; legible fragments: 'voor den Heere te zijn' (to be for the Lord), 'Israel.'
Original

m GctoeelT. öoa l'eoinncnöe t betoatun f^J^fducR t d ^le af-

English

Translator note: Block is heavily OCR-degraded with no recoverable coherent Dutch text.
Original

tcfmahcn/ «toefen (ftet<©e^i. v<f/^0 oor ^^^^^^ en de wt-ver-

English

Translator note: Block is heavily OCR-degraded; only isolated fragment 'en de' recoverable.
Original

Ijanoittee toan Onderdaan , en ft el- - ftranampfalicj. f«J

English

Translator note: Block is heavily OCR-degraded with no recoverable coherent Dutch text.
Original

iochening,felfaUGodtfnnüe/43en^^^^^^^ Jj^t öoo? toattoevloop

English

Translator note: Block is heavily OCR-degraded with no recoverable coherent Dutch text.
Original

i)U0 toat net nu pöec menfclje ^an natii« cno ( '«|^^. ^J^^^^,^ . al op fi jn Adams,

English

what man is now entirely by nature — all upon his Adam's —

Translator note: Severely OCR-degraded; partial recovery: 'wat het nu geheel den mensche van nature' (what man now is entirely by nature), 'al op zijn Adams' (all upon his Adam's).
Original

r *ir\r\Y li (7 li*LLtlwl* >

English

Translator note: Block is entirely OCR artifact with no recoverable Dutch text.
Original

'nöatcnSÏÏ,,ïï,Stn^^^^^^^^^^

English

Translator note: Block is entirely OCR artifact with no recoverable Dutch text.
Original

te fijn , eenf- anöcctJ coeö of ecvc « J'Jl r ^^"2, me^^^^^^ eugentlDC?» op aan* lief te nebben / öaaï 't nogtan^ tnct be <^^^£"^'Sütiu <Cnfóo ftet ca) tan ooft

English

to be — on one hand good or honorable — properly directed toward loving, where it nonetheless with — and so it can also —

Translator note: Severely OCR-degraded; only fragmentary clauses recoverable.
Original

van y iN^, Vil. t'SAJ-i. iui

English

Translator note: Block is entirely OCR artifact with no recoverable Dutch text.
Original

liartij t!c naam-€ïi?t(?cncn \mt Dciicn ri^pm/ fpniptcnöc «K imt bic fnpitnïe mif üatrinae öam: top iwaWijcfe Uan f»i?M5m : frcit^ojticn fyntiê in plaats Un»

English

Partly the name-Christians among them rise up, springing as it were from that supreme misunderstanding of doctrine there: we speak truly of errors — standing in the place of —

Translator note: Heavily OCR-degraded; partial recovery based on identifiable words: 'naam-Christenen' (name-Christians), 'spruitende' (springing), 'misvatting van leere' (misunderstanding of doctrine), 'wij waarlijk van dwalingen spreken' (we truly speak of errors).
Original

Salicheyds-fotckerstnïïCte Lii-f-ht! n.

English

seekers of salvation —

Translator note: Severely OCR-degraded; 'Salicheyds-zoekers' (seekers of salvation) is recoverable; remainder is not.
Original

Steph. i$(io maööctt mcnfeft trön ?i)u vi^u .i. ^ , focfecn ^ tvb. ïfeaac tote fouö baar amt itinifdwi \ fnfr tociö ficm fccc cebobcn/ latlj ó. 3^ ^oï).6.27.i3C0inliiciifïïibafïtian aiomi nefcötijS; cn met bic inticr öcpaUnöcntoan iranier , met onttcr\ü:^^pinoc aan 'f J^ckcn % öifpofitic tsanordrconöcröcsfl^ccrcnecrc: öaac ban miffrfiicn op ccn anijcrtijö/ cn ïclclic al in 't öcfcoöc cnicfm-S ingcfïoren fijn. *5»at \^ nu ccn (laaltfcn of «e ban bc nttfl>attmgcit upt bic Uoo?nanic trtualinoc flpjuptcnbe / maar fouben jp l3oo:f aaan / tooar Uonbcn bnp 't cjmt"c ■»

English

Steph. So then man — seek — Indeed, who would appoint that office among men — for he was very much commanded, Joh. 6:27. to labor not for the meat that perishes; and with that inner disposition of manner, with no attention to the seeking and disposition of orderly subjects of the Lord Lord: from which perhaps at another time, and each already enclosed in the commanded seeking. What is now a sample or two of the misunderstandings springing from that aforementioned error — but would they go forward, where would we find the end?

Translator note: Heavily OCR-degraded in places; speaker label 'Steph.' preserved; Joh. 6:27 citation preserved in author's form. Translation reconstructed from recoverable fragments and context.
Original

Ai.ik. ïRaac Miijn Heet , bctoi)! cp lv:fi(![ fijt tt^^'t bcrDnal bicr nnfotvfpcn iomtmpin bcnfm/ 'toccnrnpbicfttoiü^s ccn nrootc micllinnc bciEj45cc!iö cc jccfl iö tc I)ocr?cn ««ibcr cnf Bolch / ooh t)icr npt boo2t-ïipmenbc / t. to. bat l)icr ïODJ ccïi bc tooo?bcn bic ben H Gt-eft in bcfc faftc ctetooon \^ in bc H Schn h tc jcb2uprftcn/ (rcitccl m ccn nnbcrcn fin ncnomen toeiben / alsi bic bcjef <0ccf!?{ isf ; [foo rnacntmcnctanffr: r-Ur waarheyH bijfter. ia ivcrbmcnbaarinbcr^ rclb / bctotil men fta O}' : cn fiooien bcr firaatioflc ltioo;jben gauf ff l) pet ibcrö bcrbedbfit/ ban t . . mcninac io\ atö rot ccn ftaaitie of tloee/ 't tooozb

English

Ahik. Indeed my Lord, because if one should come to think about the corruption here set open in the mind, the very fact that this makes a great confusion when the spirit is heard among our people, also proceeding from here — that is, that here through this the words which the Holy Spirit is accustomed in this matter to use in the Holy Scripture, are taken in quite another sense than that of this Spirit; so that one thereby becomes altogether lost from the Truth, indeed one becomes lost therein by itself, when one — and hearing the forceful words entirely otherwise corrupted than the — meaning, and so down to a sample or two, the word —

Translator note: Speaker label 'Ahik.' preserved (OCR reads 'Ai.ik.' — standard speaker abbreviation). Heavily OCR-degraded throughout; translation reconstructed from recoverable fragments. 'H. Geest' rendered as 'Holy Spirit' and 'H. Schrift' as 'Holy Scripture' per glossary and standard abbreviations. 'Waarheydt' rendered as 'Truth' per glossary.
Original

:onin{', rijtk Gods , Of der Hemelen , toat CCtt cnberfff|cpbi0 baac / Of Utcn Op

English

— Kingdom of God, or of the Heavens — what a distinction there is — or whether one takes —

Translator note: Fragment continuing from prior block; 'Coningh-rijck Gods' (Kingdom of God) and 'der Hemelen' (of the Heavens) are legible.
Original

iDOiCnbCfrcIfjSfiöCCn heerlijckbeyd van eens Contngs Paleys, fulckc vccifrinfpijfe, mufiick. fahecrfchappije vanonf-felve als Coninpf n (bOOallC^ill

English

— the glory of a King's Palace, such plentiful food, music, lordship over oneself as Kings — through all —

Translator note: Partially recoverable; 'heerlijckheyd van eens Conings Paleys' (glory of a King's Palace), 'veelerspijse' (plentiful food), 'musick' (music), 'heerschappije van ons-selve als Coningen' (lordship over ourselves as Kings) are identifiable.
Original

)?tcbanbcf)cpIigmamnoonbcrfcrtcnbcn ) berbcclbct banofopccm. ijoozen

English

— by the holy name not distinguishing — depicted from or upon a hearing —

Translator note: Heavily OCR-degraded; fragmentary.
Original

\m toOOjftOmt CCnC l len Godt des Hemels , cnbC fuïcfl

English

— where there comes a God of Heaven, and such —

Translator note: Fragmentary continuation; 'Godt des Hemels' (God of Heaven) is legible.
Original

,tcnc ^ict'ltdijckckcru. . i ^ . i. !,^pfe! ban bc evpenfc happen van <\z\.

English

Translator note: Block is heavily OCR-degraded with no recoverable coherent Dutch text.
Original

►n-cyndi^ wcfenbatCfnHt ijf/ batfict fi*5 fcIUcn acOdijcft bcrfaacïtt / cnl\2p^ flüilüoar'M barwefcn obcrgceft/ rclnat /cnbertoerpt /bat maar roemt /cn looft/ cn niet anberof boet in aHc ceninif Ticpb \ no<^f)ancf cp d'cerftc wi) ft batt ftet on.^ ©olfltboo^ bcbanb/ upt ftragt bah bic mïfgrcepbaar top mibanfp2chen/ cn op de uveede moct f)et na be toaarftcpb pzirtcipalijcïi oebattct tocröcn / alsf Itobcn p. 146/ 14.9. t0 aangetocfcn / cnbc bc reden tjcn aard van *r woord , cn beffclfjS voorkom ingcn in deH. Schrrfcure ftiaarlijfft tc ftcnncn gcbcn : 3öantimmcrsf

English

— an infinite Being that is — that it denies itself in a godly manner, and surrenders, resigns, and submits that being — which only boasts and praises, and does nothing else in all eternity — nonetheless in the first manner that our people deal with it, proceeding from that misunderstanding against which we speak, and in the second it must according to the Truth be principally debated, as has been shown above p. 146, 149, and the reason and the nature of the word and its occurrences in the Holy Scripture make this clearly known: for surely —

Translator note: Significantly OCR-degraded at start and in several places; the latter portion is legible enough for reliable translation. 'H. Schrift' rendered as 'Holy Scripture.' Page references p. 146, 149 preserved in author's form.
Original

f^'batbCweder-opre^tiiige van 't Rijck dat verloren was door der menfthen afval : 00ftfp2CCCfet 't^. 3©00?b bantn Cods KnnincrijckOf HeerfchappyetCfun/

English

— that the re-establishment of the Kingdom that was lost through the apostasy of men: so speaks the Word of God's Kingdom or Dominion to us —

Translator note: Partially OCR-degraded at start; 'weder-oprechting van 't Rijck' (re-establishment of the Kingdom), 'verloren was door der menschen afval' (lost through the apostasy of men), 'Cods Konincrijck of Heerschappye' (God's Kingdom or Dominion) are recoverable.
Original

mt toclf fic ben mcnffftc (om ben tencnüanb fiarcr nature) met veiep^ebcden, cn bevveginge gebrast moctcn h)cr^cn / alsf fKatt). 22. ^4/ s*' cn^tuc. 14. 1^/17/— 23. mtoclffter«,bertocrpcr?f ccfcgt tocrben/ niet te toillen bat die over hem Koning: fy , 3[uc 19. 14. (jrbcn fco rtaat Het mct't tooo2b Leven cn ewi?-ieven, baflriüp bobni ooh ban cfcfp^oftcn ï)ct)ben : toat ccn onbcrfrtiepb

English

— with which men (on account of the resistance of their nature) must be brought with many entreaties and persuasions, as Matth. 22:4, 5 and Luc. 14:16, 17–23, of whose rejecters it is said, not to will that He be King over them, Luc. 19:14. And so it stands with the word Life and eternal life, of which we have also spoken above: what a distinction —

Translator note: Partially OCR-degraded; scripture references Matth. 22:4,5; Luc. 14:16,17-23; Luc. 19:14 preserved in author's form. 'Luc.' is the author's abbreviation for Luke.
Original

H baar / of op 't neemt b002 ccn vermaatklijck leven , \m% ccn vreugde ÖlÖ bCtt

English

— there, or if one takes it for a pleasant life, like a joy as the —

Translator note: Fragment; 'vermaaklijck leven' (pleasant life), 'vreugde' (joy) are legible.
Original

gipofïd / I (€f)efr. ^ 8. of ben i^oectfjct neemt :

English

— poet — Ephes. 5:8. or as the poet takes it:

Translator note: Partially OCR-degraded; 'Ephes. 5:8' preserved in author's form (though '5:8' may be '5:18' — OCR reads '^ 8'; left as rendered from source). 'den Poeet' (the poet) is identifiable.
Original

No» e/l , ere Je mihi , fapientii , dicere Vivam, Sera nimis Vita ejl craftina , Vive hodie.

English

Now therefore — before it is too late, O Wisdom, say to me: I will live. Tomorrow's life comes too late — live today.

Translator note: Latin verse citation (Martial, Epigrammata 1.15.11–12, or similar). Translated directly from the author's quoted Latin text, not from a modern edition.
Original

^nbcrtc bcbattcn toaactn/ m upt/ bic b^cugbc Bcflaat «ii imv^Vt/ t'an cf

English

— to debate further where and out of what that joy consists — and from —

Translator note: Heavily OCR-degraded; 'te debatteren waaruit die vreugde bestaat' (to debate what that joy consists of) is partially recoverable.
Original

i6z BESCHOUWINGE

English

162 BESCHOUWINGE
Original

iMcn 0003 't fcl\3c J©oo?ö bctflaat en öc bonöige öebattfngc mmht baji Gode te it vcn, odiKlimencencnnwufcDcm'tfiuft^ fcct poUtijcöcUjcfe tc leven of öooö tc 3mi 23ii))tcn alle ttoijfcl IjeDbc nu obcrblocöto ö^toont/ Dat tie tooo?öen niet UI öicn / maar in öcfen fin te nemen fijn / en Dat 'i eewige leven niet anöersf alö ecne epnDelofeberlenoinaei.öban'tgetileiijcke m volmaackthey(i.fietp.i4^

English

One understands by the same Word and the proper debate makes it that to live unto God, or to climb as a man in the house very politically to live or to die — without all doubt we have now abundantly shown that the words are not to be taken in that sense, but in this sense, and that eternal life is nothing other than an endless extension of the likeness in perfection. See p. 14—

Translator note: OCR-degraded in several places; the main argument is recoverable: that 'eternal life' is to be understood as endless growth in godlikeness/perfection, not as a merely pleasant or political life. Page reference 'p. 14—' preserved as given.
Original

toant foo leat 't é. ï©oo?ö fio felbcn DaozgaansS upt / en Denaacö ban Godi-geriicccn b^cwQt ful]c fefterlijft meöe/aljSöolJê op fijn plaatfe gefeot iö/fiet p.iH'H9- «ootan0 bat ïjct fcfjiec pöec een Dec geuaauiDe €tj?illencn in Den eei jlen fut/ cnDe

English

For so the Holy Word itself usually expresses itself, and the nature of God-likeness confirms this just as certainly, as above shown in its place, see p. 148, 149 — so that it is as if nearly all so-called Christians in the first sense, and —

Translator note: Partially OCR-degraded; 'H. Woord' rendered as 'Holy Word' per glossary; 'Gods-gelijkheid' (God-likeness) is recoverable; page references p. 148, 149 preserved in author's form; 'genaamde Christenen' (so-called Christians) identifiable.
Original

imcnöe ban Leven , ban in 'c Leven te gaan , ^6 weg die ten leven leydc . CtC.

English

— the meaning of Life, of entering into Life, the way that leads to life, etc.
Original

beraaat eene vreugde , of luft , batt Den weg des Levens ut foojte berfcljiuenpe ; en bïijftalfoo / foo beel DonDetDen plaatfe Daar oeni. tooo?Den ban Conin^njck of Leven boo2-lio»icn / lefcnDc / in eenmiH ban onftunDe of becfeeciDe beonj' putgc / ai / on» Dat DP cen$f Dtoaalt in De faaft ten pjincipale. 2^Jifoclu/ oaat i)et met 't tooo^D Loon . Daau top nog fluö ban fpzaïien / ^tem aiö top feggcn Godt onfcGodttcfijn / toaacban boben p. uo. 5iB3aaï toat fuUen top [eggen ban nog beel anDje feofielijche / en hragtige tooojDen/ m Godt iien , iKatJ >. 8.

English

— involves a joy, or pleasure, of the way of Life in a sort of variety; and it remains therefore, so far as the places where words of Kingdom or Life occur, reading in a moment of ignorance or perverted perception — because one thereby wanders in the matter to the principal. Likewise, so it is with the word Reward, of which we still speak, and also when we say God to be our God, of which above p. 110. But what shall we say of still many other precious and powerful words, such as to see God, Matth. 5:8.

Translator note: Partially OCR-degraded in places; 'Loon' (Reward), 'Godt onse Godt te zijn' (God to be our God), 'Godt zien' (to see God) are recoverable. Scripture reference Matth. 5:8 preserved in author's form. Page reference p. 110 preserved.
Original

verfadiginge van vreugde by Gods aangefigte, pf ló-n. Vrede, en rufte der zielen, grafige weyden , vette Maaltijden en DiergcHjCfee/ bJelClte alle onf boUU

English

fullness of joy at God's countenance, Ps. 16:11. Peace and rest of souls, green pastures, rich Feasts and the like — which all our people —

Translator note: Partially legible; 'versadiging van vreugde bij Gods aangezigt' (fullness of joy at God's countenance), 'Ps. 16:11' (preserved in author's form), 'Vrede, en ruste der zielen' (Peace and rest of souls), 'groene weyden' (green pastures), 'vette Maaltijden' (rich Feasts) are recoverable.
Original

na Den aacD ban ïjacen Djoom / boo? fo pet beïmaftelijfeïf / Dog beifcfiilli g ban De heyiicheyd, gctooon te becdaau / en niet boo? foo eene oonDig Vermaak van t

English

— according to the nature of their dream, as something pleasurable, yet differing from holiness, accustomed to understand, and not as such a godly Pleasure of the —

Translator note: Partially OCR-degraded; 'naar den aard van haren droom' (according to the nature of their dream), 'behaaglijk' (pleasurable), 'verschilling van de heiligheid' (differing from holiness), 'goddelijk Vermaak' (godly Pleasure) are recoverable.
Original

reedlijckSchepfel.fpruirende uyi de vereniging met, engenetuig van datOaeyndigvvefen tot verfadiginge, beyde van veiltand cii wil door 'cfelve tc kennen fn lief ce hebben,

English

— rational Creature, springing from the union with, and enjoyment of, that infinite Being, to fullness, both of understanding and will, through knowing and loving that same Being —

Translator note: Partially OCR-degraded; 'redelijk Schepsel' (rational Creature), 'spruitende uit de vereniging met, en genieting van dat Oneindig Wesen' (springing from the union with and enjoyment of that infinite Being), 'tot versadiging, beide van verstand en wil' (to fullness of both understanding and will), 'door 't selve te kennen en lief te hebben' (through knowing and loving it) are recoverable.
Original

Urb. 'tSsEfoo: cntcRgeDencïtc noaintoat bertoe?nngeitïi plag tc ujn ui mijn joncfUjepD eer icli mijn geDagten Düji onttoacDe. fp bcfeennen toel Die topfen banfpjehenfijnon-epgentlijcfeen niet ban uptcrlijcffe viecfchehjcke vreugde te beiaaan / en DefcïjulDigen De joden Daav obec / fp toillen Die vreugde Dat bec^ maaftfalGeeftiijckcnHemeifclifijn: maarcbentocl gelijcb fpftaac felbenmct enberflaan/ foo en hunnen fpoottniet te beiflaan geben, fioc of toat: enten Dooglle genomen fouD liet al openebcrijcnoegingc Dei- lagere hragten Der 5tele uptfiomen/ foo lange fp niet tot Dat bundig-goed feomcn tgeen De reDe biuDt

English

Urb. That is something I recall wondering about from my youth, before I turned my thoughts to it. They readily admit that the wise men among them mean no outward, carnal joy when they speak of it, and they reproach the Jews on that account; they insist that joy ought to be spiritual and heavenly. Yet, since they themselves do not rightly understand it, they cannot give a comprehensible account of it — how or what it is. And taken at its highest, it would all amount to an open enjoyment flowing from the lower powers of the soul, so long as they do not attain to that supreme good which reason binds
Original

in Die toaarljepD/ Godt Al, en'tScbepfelNiet, m Daar m verftand en wil

English

in the Truth: God All, and the Creature Nothing — wherein understanding and will
Original

bergenoegen.

English

find their satisfaction.
Original

Steph. (Cen p?opoofte ban 't mif-DupDelijch batten Der ^cf)2iftup?-tooo?Den/ en alö onDer De felbe genoemt toicrDc 't tooojD R uite , foo biel lup m / t geen m im onfen Carechifmus ban jong0 af aan ingeD?onf ften IjcDüe / 1. to. Dat d ec w ige Sabbathof auft-tijd ( Doo? toelclic uiet auDersi alöDeGciuckfahcheyd beriiaan

English

Steph. (Upon a proposal concerning the misty grasping of the words of Scripture, and when the word Rest was mentioned among them, there came to mind what had been impressed upon me from our Catechism from youth, namely: that the eternal Sabbath or time of rest — by which nothing other than Blessedness is to be understood —
Original

en fian toClDcn ) in defen leven van ons aangevangen werd t DatObeC fUlï DC gratie

English

and can be) is begun by us in this life, and that over this the grace
Original

en De glorie ban 't felbe toefen i${: en Dat De felbe Rufte Deliaatm cen vier^iof

English

and the glory of that same being consists; and that this same Rest consists in a fourfold
Original

ophouden van onfebofe wercken , en denHeere door tijn Geeft inons te laten w-etcken. ful)C De H. rufte des Ouden Tcftan.ents fijUDe ook een bOO?DeeIDDec

English

ceasing from our evil works, and letting the Lord work in us through His Spirit. Thus the holy rest of the Old Testament was also a foreshadowing of the
Original

rufte , in toelcRe top door lefum Gods Sone fouDeu toecDen in-geb?agt / om oe^ teliem/ enaantoijft gem. Rufte door lefum verkregen, metanDerptcionaws

English

rest into which we through Jesus, the Son of God, should be brought, in order to live therein; and it points to that Rest obtained through Jesus, with other distinctions
Original

ten ophouden van fonden , en CeU tegcnDelige wercklnge des H..Geelts monlc ziele 1 in dit , en in 'i toekomende leven.

English

as a ceasing from sins, and a contrary working of the Holy Spirit upon our soul, in this and in the coming life.
Original

van Z I O N, VII. i'Sam.

English

of Zion, VII. 1 Sam.
Original

Urb. (©p DetJt öat fccr Ujel Uan ^om^^ op ccbat/ w. Broeder , ficttmtOm bic outoc cii troutue Ucgiypmoc öci; regt-G t rciormccrden ontmit ticfc fafic : toat töi Dat ocfctj?ift ooh tot UcitüonöcvciiflE toe ccn öonöig tocrrft ! cn fict foo en Iaat fiö öt Hccre öoo^ miööcl fulclici* fcD^iftjii nog al mctonüctupoö onöcr one/ maar toeiclu tn foinmige nog cniac rcgt-aarDioc fin-ticunppcn. jiföaai* fier mp mi

English

Urb. You have touched on that very well from memory, dear Brother. See, that is the old and faithful guidance of the rightly Reformed on this matter: what a blessed work it is that Scripture also, to our astonishment, is such! And so the Lord still leaves it among us, but unnoticed, through the means of such writings — though in some there are still a few right-minded touches. But look at me now —
Original

CCllÖ 't OCnaamÖC licrt tornicerde Volck lUCl' UI llCrUotlCltl / bCVbaflCfö/ DCCi

English

once the dear, corrupted people are truly astonished, confounded, confused,
Original

Dui'fliTö/ foobQic/ öat Octfiibebcfu-agtioftc uptbjuctungcn m'rri. Woord, al oeujoon i.ö na öieu Da(laaiD-fm te D^apcn/ cn tc bciftaan : öaar Doo? fpl. 't rd ve Woont aljoi UI ccn tcliaöutocndeckiei ooo^gaanö ijccn Icfcii cn Doo.jcni en öat

English

darkened — so much so that the most weighty expressions in the Word, as it is customary to drowse over and understand them in that depraved sense, go through; and thereby the very Word itself passes always like a shadow over them in reading and hearing; and that
Original

fclbC al f})n ct agt van geloiid-makinge Ü1 ÖCl'cn / QUljt-gaat-

English

same loses all its power of producing faith in them, and goes out —
Original

J>u tonnen top Ugrcr/ in oUcröencliing OefctTen/ m met üJOO^Dcn uptfpjcften/ (om Oet alleiflf i onfen oogmccefie te brengen) luat een fcDabc fulcfie mifgrepen der

English

Now we can further, by way of reflection, set forth in words (in order to bring it most clearly before our eyes) what harm such misapprehensions of
Original

waarheyd aan de Üodtlalicheyd bOCn/ cn Uiat dit CCU ObCCblOCiCnÖC fpjUig-flbCt:

English

truth do to godliness, and what an overflowing source this is
Original

fp ban dat verval onder dc Chriftenheyd.öaac bjp nu ban fp?c!icn.üjant fouDcn Dc

English

of that decay among Christendom of which we now speak. For if
Original

menfCljcngeheyhcht werden in de waarheyd, Sof). 17. 17. infOnbCïDcnb inOCfl

English

men were to be sanctified in the truth, Joh. 17:17, and in particular in
Original

bat fün in bie voorname waarheyd . nopcnbe |)aac hoogite goed. 3©ant bat

English

that chief truth concerning their highest good — for that
Original

moeite tón 't geen fp alnjd en in alk-s bCOOgbcn/en met alle haar mam CU Pbcc UPt

English

is the aim of what they always sought in everything, and with all their strength and power worked
Original

tocïchcn fouöcn. IDciflonDen fp nu eeaö/ bat bat die Heyiicheyd , of veriocheninii i$j (öie Ijaac nu onaiTiigcnaam öunc ht ) gcl^cli hjp nu betocfen ïjeUbcn / toat bpfonöccc Godtiah^^en toouben bat banfiini boe foubenban alle ercufcn en bc* hJinpcüngen boo^ enig cygen, fonde, onveriochenrhcyd op{)ouöen^ toant bic fouöen alle tegen ijaat eygen Geiuckiaiicheyd en ï^emel aan gaan, toat fouben

English

toward. If they once understood that this is that holiness, or self-denial (which now seems unpleasant to them), as we have just demonstrated — what particular acts of godliness that knowledge would cause them to perform, to cease from all excuses and complaints on account of any private sin or un-self-denial; for those would all work against their own blessedness and heaven. What would
Original

fp bewogen, cn omgedreven tocrbCU ban bat onbewce^dijckoneyndig ccrfte bc-

English

they be moved and driven by that immovable, infinite, first
Original

wecg-gewigt.batGodibe jEHOVAH 10; boo^ beHennifTefi)necepgcnffOap=

English

moving-weight, that God is JEHOVAH; through the knowledge of His own properties,
Original

pen ban ben H. Geeft felbC tiaat fo gcleert / gcHjck de waarheyd in Jelu is (ffpb. 4.20. 21. 22. $C. «CnÖCbOOibICal-bewegende, en werckende cragt baat bOOJ

English

taught to them by the Holy Spirit Himself, as the truth is in Jesus (Eph. 4:20, 21, 22, etc.) — and the all-moving and working power through which
Original

hy alles mallen werckt iCo^ ,2. 6.i jj^ancnuintcgcnbcclbemcnffbccinaem". mifojeep fleccftf nbe) beeft pet anöer.Éf / al.<ü fijnbe fi)n hoogfte bcgccriijck -oed in 't oog/ blt/üuncht Dem / (fijnbc niet een pligt maat alleen een ueidaad )

English

He works all things (1 Cor. 2:6). But now on the contrary, the man who errs (still groping about) has something else — keeping his highest desirable good in view, as it seems to him (it being not a duty but only a benefit)
Original

IjS alleen te verdienen , niCt door hem Telve tewcrcken: ^J^itmiöOOJbcn Hee-

English

to be earned only, not to be worked out by himself. By this means the Lord
Original

re iefnm ijcm bomomcntlijcti bcröienö fünbe / foo berflaat \m / baat cn iö «iet meer toe tc boen: 1 10 toaacdankbaarheyd 10 baar boo2 Gode tebetoü* ,|/en/ of ooh tocl (en bic fomen bec'fl) denxreg der goede wcrcken t0 te gaan na ben %mel toe; ebog/ fp figberfloedicnbe na baar bermogen/ tfai/nog tan baac op niet aan - comcn/ of toat mecc of mtn hcyiig gctocefl fijn/ bc

English

Jesus having merited it for him in a moment, he understands that there is nothing more to be done; except that gratitude is to be shown to God for it, or also (and these come foremost) to walk the way of good works toward heaven; even so, if they fall short according to their ability, they still can count on coming there — or that, however much or little holy one has been, the
Original

SaUcheydi0baarebCntoClberöienb. iKcn Can ooft hier op aarde niet volmaackt

English

salvation is well enough merited for them. One cannot here on earth be perfect
Original

im/ al0fp ban maar pet ban bat't geen baar nog t allccmocpiijcriftc Diuiclu/ betragtcn/ fpbcelbcn fioinnict mecc te tonnen boen. (toant ban bc m.,gt des ge]oofsbuytenhg,pni.4: cntoctcufp nictof toepnig)en bcrïialben fp ful* lencbentoel toel in den Hemd comcn : toant baar ijl fjaar bog maar om tc boen/

English

either — so if they merely pursue something of what still seems to them most necessary, they imagine they cannot do more. (For outside the power of faith, Phil. 4, they know little or nothing.) And therefore they will nevertheless quite well get to heaven, for that is all they care about
Original

cn mctombefdf-verlochening, Heylicheydof goede werken , bicbacrbctbliCs

English

— and without self-denial, holiness or good works that sufficiently justify them there,
Original

tig genoeg ballen. Broederen! tunt gpj.nu met u l. gebagtcn tod gjonben bc

English

it will do well enough. Brothers! Can you now with your own thoughts fully fathom
Original

diepten des Sathans tn bcfcn/ CU bC ^CC ban Heyl-Ioolheyd, en Onchriftdiickhevd

English

the depths of Satan in this, and the sea of godlessness and unchristianness
Original

bie uptbicn mifg?eep fp?upten moctAHoogfte goed toetb bet uy terftc eynde niet gemaatm / Boe can bet öan mecft beoogd toerben i t iTy terfte eynde , tocrb een

English

that must spring from that misapprehension? The highest good was not made the ultimate end — how then can it be most aimed at? The ultimate end was made a
Original

bcrbaietigcnmoeylijckmidddgemaacftt/ iJOCfOUbefietban vrywilHg begeerc

English

burdensome and troublesome means — how then could it be freely desired
Original

^ toccbcnl

English

to become?
Original

toCCÖcni aU|)OO0'tEvangelium , UatDe^CpliCtJCpDof Salicheyd meed-brcngc,. de wee in onic herten inlchrijvende , en ons fcheppcnde tot hec doti> licr goede

English

To become! As the gospel, which brings along holiness or salvation, inscribes the way into our hearts, and creates us unto the doing of good
Original

wercken , m öat öOiicom Gods cragt Kt ^aiicl)cpöt / Dat tocct Itl ÖC fC2m Öfltl öctoctf-traut yjjeökt Ijccöojmt/ nlfmcnlicteiugfmjf tDcccfcogcn ijoet/ doet o;u

English

works — and because of that it is God's power unto salvation, which works in the form that the covenant-faith produces, as when one looks truly backward in repentance — does
Original

en gy f uit leven, {)0C Cail IjCl Öaiï cragt tOtÖCSS lUCUfCÜeSi UCVtlUnilUinOC bStO'

English

and you shall live — how then can it have power unto man's renewal of
Original

Ahik. <Êp! Ooubtöaai; ban op mün Broeder, opöoctbciaali m.iar re ron/ mijn ocöaQit» oa^in öccl Dicpcc t» öicn afo^anö/ öau opfe nu t ui» ttoojDcn Uoe= ten cont. J^u en Ucctoonöcr ich mp na öefen niet meer oUcc öar/ 1 o«n nip tot noo toe'taiöettoouöerluchtlcgefcöencnDeeft/ nam. Dat deGtrctoüne.rdc ierc ,dc

English

Ahik. Yes! Count on it, my Brother — you touch rightly upon it; my thoughts go in that matter much deeper into that abyss than they can now come out in words. Now after this I no longer wonder at what has always seemed so wonderfully inexplicable to me until now, namely: that the Reformed doctrine, the
Original

leere der Genade , die alleen den menkhe luude heyligen en fig doen verlocht nen, dat lowcynig doet, enöCÖat ÖC belijdtrs vandie ahnagtige Godl-cragt toe l^jiic-

English

doctrine of grace, which alone can truly sanctify the person and cause him to deny himself — that it does so little, and that the confessors of that almighty power of godliness toward holiness
Original

hey d, bic faitcDcpD in Ijiiicn toanöel niet tnecr cn betonen: ja Darmen l-ebintt / Dat öcOnrcchtfinnigeiiöooiDetoitpötc in'tüjm/ in bede nptcrfijche Denaotinoe ban öc vcrlocheniiigc öoben gcm. bcajders iM'tftefecn / enöc booiiQaan in Dat/ bp 't mldu dcfc at.ö oumagtto bujben liaan, 't ocen ic& cbenb3ii lua tuü feggm bat gem. onrechtHnnigen bocn upi ccagtban baceonwaarheyd , maat öoo? bc natu> rc/ ombatljetbeH. ewigewijfheyd tot onfec befcöaminge enöe obertupninfic alfo gelieft te befldUn.

English

do not show that holiness any more in their walk; indeed, that one finds the ungodly to surpass them in outward behavior, in both outward expressions of self-denial above these aforementioned, and to advance in that in which these stand as powerless — which I likewise want to say that the aforesaid ungodly do not out of the power of their truth, but through nature; because it has pleased the holy, eternal Wisdom to arrange it thus for our shame and conviction.
Original

Sieph. IBaac bat lömaat UptcrIijCfe / mijn Heer.

English

Steph. But that is merely outward, my Lord.
Original

Ahik. 'h ^cg baac niet tegen ; fp cn öebben ooch / (fcggcn top) öcn inwt ndigenlefusnietinöaattoonenbe: bic onjï ten mtt»(te bic cragt fouDc toe- Dingen

English

Ahik. I do not argue against that; they also do not (we say) show the inward Jesus in their showing — who at least is the one who should press that power
Original

om bic uyterlijcke dingen t^ beclOCDcncn/ble fp bCliOCljcncn; ai0 Üp ex. een quaker COmt bOO? fijn bOO?-gctoenbebe Godl-inlprakcfo berscbat I)P nu mand i n groet,

English

to perform those outward things which they profess; as for example, when a Quaker comes forward on account of his customary divine inward impulse, so he now greets no one,
Original

cnöaacomccnfpotbanöegeljelc toerlb toccb; enb een Beüjder der h. waarheyd fegt der menfchen fpor om fijn pbcc boo? 45ob.ö fabc / om fi)n affcficpbingc ban be gcUjttt fojmicöepb bejs toèrlbji / tn manieren ban bocn / ban flebttigc en bicrgelnchc/ idljem onn.ogelijtk te bcrb?agcn. canmcn pet toanfcDapcner of

English

and thereby becomes a mockery to the whole world; and a Confessor of the holy truth despises the mockery of men for the sake of his honor before God, for his separation from the vain conformity of the world in ways of doing, of dress and such like — which it is impossible for him to bear. Can one think of anything more shameful or
Original

pjobigKUfet beDcnriun i tote cn fiet niet bat bat allciff ban bcfe cn örcfgcltif lic mi/yrepen ïjct-boojttomt i toant anöcrö toa.ö t onnafpcudytb.

English

more disgraceful to consider? Who does not see that all of this proceeds from these and suchlike misapprehensions? For otherwise it would be inexplicable.
Original

Sieph. 55at ücgin ich oob tlaarlücb te mcrcbcn / cn becDalbin fal fcrr bcgcctig fijn/ upt bc HcerenBrot^derentebccnimen/offobanige mifgjcpen al in nuct nucficnonöcronjjbolchinfojanggaan/ gelu(ögpl.t}icr boo^ fcöccnt te mkn

English

Steph. That I now also begin to perceive clearly, and therefore I shall be very eager to learn from the Lord Brethren whether such misapprehensions have already gone so far in our nearest circle of people as they seem to appear here.
Original

feog"-»-

English

—
Original

Urb. <0Êcrn Broeder, maat lop mocflcn op allcé fo Mng nict (taan: iwant Dntallijrb fön bc bpfontiecfjcben/ Die nip fonuijbsi boo? tomen / cnbconbet btc fommigc ban ajoot'en getoigte / toaat ccegen top Dan ccncpnbc ■»

English

Urb. No, Brother, but we must not stand so long on all things; for innumerable are the particulars that sometimes come to me, and among those some of great weight, against which we then must come to an end —
Original

Ahik. ^it toaief tont t Hooft der fake, cnb?ptt3atbebtnflicn$" (tioo? be lang; bucigc contrarie b^bcncbinge) onbcctoo?pen ; in anb?c fullcn top toner tonnen fnn. oob beljocben top maat weynig ftaahjes , anbcrfin0 babbcn top toel bc gefte- Ic Güdf-geieertheyd obcr tc gaan/ toaninictjOi toerbccon i gcliouöcnban t on-

English

Ahik. That indeed touches the Head of the matter, and brings the things subjected (through prolonged contrary exercise) under it; in others we shall be able to be more concise. Also we need but few steps, otherwise we would have had to go over the entire Theology, for nothing is to be held from the un-
Original

gelondcherre, toat gefonde woorden j^p tn bC bCljjOcnijS OOf» gcbjUpCHt. j^aat

English

sound, what sound words are also used in the confession. But
Original

röanögcnaacbtöc^onbenfeim / mijn Heren.

English

may the good evening be to you, my Lords.
Original

Steph. (©panbetegelegenttjepb ban/ foonfen Urbane «ncn gelieft aantctoö* fcn i bcrDope top fuUen ons» imt na boegen,

English

Steph. On another occasion, when Urbanus is pleased to point it out, we hope we shall accommodate ourselves accordingly.
Original

ürb.

English

Urb.
Original

van Z I O N, VUL i'Sam. iój

English

of Zion, Book VIII. p. 163
Original

tti(t Decfonnnt opgang.

English

with his personal coming forth.
Original

Ahik. ^^at tfi goshi ï©C Here fJfluarCU !©. Broeder, f Urb. iKyiie ÖOCÖe vrinden De HeerefCflemU.!.

English

Ahik. That is well. The Lord keep you, Brother. / Urb. My good friends, the Lord keep you.
Original

'DE i^GTSTE f'S^MENS'TRJJIC

English

THE EIGHTH DIALOGUE
Original

Bchelfendc de Mifvattingevancenigc andrc Hooft- artijckc- * len, item poindeiiin verfchil mee hecPaufdom.

English

Concerning the Misapprehension of certain other Main Articles, also points in dispute with Popery.
Original

Urbanus. fj^CS?^ (0(bC ItlCrgcn Vrienden.

English

Urbanus. Good morning, Friends.
Original

in^m Abik. «eoltic mccgat / B roeder , utD gefonbljept) on^ Kef: comt I (ra^lftet u aclco«n/ öat top cicanöcc tocbctom toat onDcrDauöc»/ met ^^SkJS^'^^ onöctlatene l

English

Abik. Welcome companion, Brother, your health is most dear to us: it is fitting that it suits you, that we again converse a little with one another, with what was left off —
Original

^ "«"'^ ( 1 rb. «OU la W. B 1 cederen , Com fct U l. öaac toat ncDcr. Here Icfus fette fta bp oivüc. ]^cctoaarOje( comenDe hUl tb tu oiicdcgDan onfc$i Dolcfijl

English

Urb. Good, so be it. Brethren, come, sit yourselves down there. Lord Jesus, stand by us. Coming present help in the days of our people —
Original

Dtoaliuge nOpCUbCöat hooft poindt der H.Waarheyd, DC inwonir»ge des H. Geelts en de warachiii;c vercenigingedes H. lefu Chrilti in en met den mcnfche.'ï&OO) DC

English

to speak concerning that chief point of the H. Truth, the indwelling of the H. Spirit and the true union of H. Jesus Christ in and with mankind. By the
Original

öanöcnmiTatfit5cn€(jJi|tcnöaacoccnanöcc bcojiptoan/ aljS Dat enige gaven

English

hands of misapprehension Christians appeal to one another from this, as that certain gifts
Original

des H. Geetts OUSl töCCöen meÖU öeöCCltl / cnOat top des H. lefu Chrifti weldaden tJCelafltïg toeröcn.

English

of the H. Spirit are communicated to us, and that we become partakers of the H. Jesus Christ's benefits.
Original

Scep. |i£)aacmoctntctöcfaBefoöcö?cpentocrticn/öocfouöc men 9et a«öerj*

English

Steph. But must the matter not be put thus, then would one understand it otherwise
Original

verltaan conncil i

English

be able to understand:
Original

Urb.;Dif cn 10 flcen fahC Dan verftand ( Broeder) maat ban geloov , en gevoele.

English

Urb. This is not a matter of understanding (Brother), but of faith and feeling.
Original

lift Itf ï)'ai;et jcOcpmflc bccbojgcntïjepö/ en DcrDalUcn öcffdf^ toaatftepö niet af te meten na 't gene top verftaan connen/maar na t H. woord öaat ontrent fpjecftt

English

It is the deepest mystery, and therefore this same truth is not to be measured by what we are able to understand, but by what the H. Word speaks concerning it
Original

en Gods kir.dren gewaar toecöen.

English

and what God's children perceive.
Original

Steph. Jiï) var toccö niet DicfitotljJ en o?binaat alfmenban Gods Geeft fpjeeclit

English

Steph. Yet is it not often so ordinarily used and understood, when one speaks of God's Spirit,
Original

't felbC gcöUPt«t cn bcr{laan / bOO? des H. Geetts werckingen of gaven U\ on0.

English

the same used and understood, by means of the H. Spirit's workings or gifts in us.
Original

I7rh. 'ö Sp»i fic niet toat ojbinaac/ beduydet cn verftaan toerö haoi fp?eöec <nèoo?ticc / maac toat öc waarheyd 10/ en bebieöct moet toetbcn. ooft fjS 't tooo2ö wercking des G t cfts ttoeDupDcljjli/toant of 't bcteftenö be adii vc tocrclnngc

English

Urb. It is not what is ordinarily meant and understood according to speaker and hearer, but what the truth is, and what must be signified. Also the word 'working of the Spirit' is ambiguous, for whether it signifies the active working
Original

of ben werckenden Geeft felbe ; Of b? paflive , Of 't gewrogte : niet 't ttoebC

English

of the working Spirit Himself; or the passive, or the effect produced: not only the second
Original

leen / maac ooft *t cec(le <$f te becftaan / aljïmen ban be in woninge des H . G eefts fp^eecht.

English

but also the first is to be understood, when one speaks of the indwelling of the H. Spirit.
Original

Steph. s^ogttiansJfiooitcftbifttotliS fo?gbulb<g onbecfcfiepb maften tuffcfien öenH. Geeft fdbe/ en frjne gaver», (t}epbeboo;'t tooo?b Geeft beteftenb) alsïtuf*

English

Steph. Yet I often hear this distinction made so carefully between the H. Spirit Himself and His gifts (both signified by the word Spirit), as between
Original

fCÖen ben Schep; er, en 't (chepfel, ben Maker, en fijn Maackfel , d' oneyndige, en 'teyndige, cn bat tipt Ut mct 't Woord , bat nOtOp?IÜtft fomt»jb0 bC ware ^odc Ui berbe pecfOOn tn be €>0bt(|epb/ fomtÖb^ njne gave in ons bOO? 't toOOjb Geeft

English

the Creator and the creature, the Maker and His workmanship, the infinite and the finite, and that precisely with the Word, which necessarily sometimes declares the true God in the third person in the Godhead, sometimes His gift in us by the word Spirit
Original

becdaat.

English

declares.
Original

u rb. ^at onbecftQepb te maften ifi feet noobfaftel^tb* tbat MttH i febec/ Mi

English

Urb. To make that distinction is very necessary. That I know for certain, for
Original

0e H. Geeft felbe/ fünbe beu Schepper, ende'tSelfftandigftewefeni toat anbeCjJ

English

the H. Spirit Himself, being the Creator, and the most Substantial Being: what other
Original

i66 BESCHOUWINGE

English

166 Description [of Zion]
Original

gaven en deugden ÖicÖp In OnjS toCCClit/ fÜOÖC fchepfelen CU hoedanicheden

English

gifts and virtues which He works in us, being creatures and qualities
Original

tnouji. maacöitfotcüec^aari/ aljSofalleen De gaven des H.Geefts, mnUt öe pcrfone den gever feiöe in onjS toasten Quametooncn/ fouüre ecu g^of onUccftauD m mtfbjupcfe ban DU onDecfcgepD fön. USen moet Dan toeten Dat öe ware Godt-

English

in us. But to confuse this so, as if only the gifts of the H. Spirit, but not the person of the giver Himself, were coming to dwell in us, would be a great misunderstanding in the misuse of this distinction. One must therefore know that the true God-
Original

heyd.deH.Dry-eenicheydfnDenmenfCÖeDiete faligen i^/ felüe wonen comt/

English

head, the H. Trinity, itself comes to dwell in the person who is to be saved,
Original

JJOlOenSJDeH.Godf-fprükengiOD.14.23. z€0?.6: lö. (altoaac Dat in 't midden des voicx wonen , Daat Dsn €)CoD. 2.91 4^. üeD. i6: 11. €3CClJ, 37: zó» (laat/ liptQCleOttoeïDinonsals in een tempel wonen) CpD- 2. 22. i ^et. 2. 5. «(DPcnD.

English

according to the H. divine sayings Joh. 14:23. 2 Cor. 6:16. (where the dwelling in the midst of the people, of which Exod. 29:45. Lev. 16:11. Ezech. 37:26. speaks, is expounded as dwelling in us as in a temple) Eph. 2:22. 1 Pet. 2:5. Rev.
Original

3: 2c.€nDcDatdatDoo?cene bpfonDere xconomie.iof öeflelUnoe/ of Den Soone ais

English

3:20. And that this is through a special economy, either the Father, or the Son as
Original

onfe Middelaar , of den H. Geeft als d' uytwercker onferSalichcyd toe-geftU?»:»

English

our Mediator, or the H. Spirit as the effector of our Salvation is poured forth,
Original

ben toerD, ^en Soone ; fiet Daat Dan Cplj. 3 : 17. ^en h. Gcctt j. 010 De oeio* toige een Tempé' De^i felDcn genocmt toccD/en Dat l^p in hem woont, i €0? iuS, 6:19. altoaac De faöe Door tDoo?-DeeJD/ Den TempeiöcjiO. Ccft./ bciclj^Den toetD.nuijeiD«nmmer0fe6ecDat(n»©oDsjl^. tooo^D met gcfcgt tocrDcn enige

English

was. The Son: see there then Eph. 3:17. The H. Spirit: as the believer is called a Temple of the same, and that He dwells in him, 1 Cor. 6:19. where the matter was described by way of illustration from the Temple of the O. Test. It was never certainly said in God's H. Word that any
Original

Godswercken , Of GavenUl Den Tempel tCtoOOncn/ lliaflC de Hceit-Godi fclUc,-

English

works of God, or Gifts, were to dwell in the Temple, but the Lord God Himself,
Original

en Dat toasJ een boojbcelD of fcljaDutoc ban Defe fahe.

English

and that was a type or shadow of this matter.
Original

Scepb. iBaeC [)0e gp t batAUet anDet^i al0 De gaven of De wercken des H. Gcelts

English

Steph. But how do you understand it as anything other than the gifts or the works of the H. Spirit
Original

conncn bccflaan toecDen : toant dc H. Geeft felue De toaaco^tioe ^©oöt (ijnöe «n caninpecioonnietgefeottocrDenefgcnjSte toonen/ toant Up ijs obcr-al tegen* tooo^Dtg.

English

can be understood: for the H. Spirit Himself being the true God cannot in person be said to dwell anywhere, for He is present everywhere.
Original

u rb iiaaac 252oeDcc/ Doe canmen Don feggen Dat Godt in den Tempt 1 woonde ? enDc en fegt gp felbeïi ntet Dat Godt in den Hemel woont ? of fouDc Dan Daac upt bolgen / Dat hy Dupten Den l^emel en oDet al ntct en fouïjc füu i €n om Oet tafteinlue feggen; connen top toelttoöfelcnof Dc Suout tooonDe u» peifoon m

English

Urb. Indeed, Brother, how can one then say that God dwelt in the Temple? And do you yourself not say that God dwells in heaven? Or would it follow from that, that He is outside of heaven and not present everywhere? And to speak of the matter plainly: can we well doubt whether the Spirit dwelt personally in
Original

fijne menfchelijcke naiurcÖOCtocl Hy OOft daar buiten cnD' ovcr-al-ttgenwoordig

English

His human nature — yet He was also outside of it and omnipresent
Original

toare/ 3oO- j: 1 j.^ ^ofegtmen met toaaröepDDflt Dcperfope des H Geeits tn Dc (©elobige tooont.2llö nu'c «.woord onsS Defe inwoninge leett en Detfeftctt/ai.ö een (CcncnDeelb ban Deö lieren Intoontng üiDen (€empcl / aljS 't lichaam , Daat die mtoonina maat een fchaduweban toa^/ fo en moctmen Daar ntet aan itoijfeien / al enbecftonö-men de maniere, of het hoe , fo tocl niet. ^nfe eoöf- gclccrDen nogtW leggen öetenlofln^ upt/ aWfp feggen/ ^atDc weerc ©odt (Dic obeï altegcntooo?Digi3Qi) ergens gefegt toerD te wonen , al^by Daar 10 op eene by.

English

— Joh. 3:13. So one says with truth that the person of the Holy Spirit dwells in the believers. Now when the Word teaches and confirms this indwelling for us, as an antitype of the Lord's indwelling in the Temple — as the body, where that indwelling was only a shadow — then one must not doubt it, even if one does not understand the manner, or the how, so well. Our theologians still explain the matter satisfactorily when they say that the true God (who is omnipresent) is said to dwell somewhere when He is there in a particular
Original

londere.nan.ere van Tegenwoordicheyd. Wefentlijck en Ma^ug t.Öl)p Obcr a .

English

special manner of presence — essentially and mightily He is everywhere.
Original

nuin'tbpfonDetHeerlijck.cnDcföne ^ccrUjtfemalicnbe ijj hy mj''" ^^^^Zt.' ©e fonelS h bereentgt i& IJP tn den Heere lefu ; ^ön bolcft onDettotjfenDe/ bcr. ïooinDe/ anttooo?DenDe / becfoenenDe/ i^epUgcnDc/ rjelpenöe / toasS hy m den

English

Now in the particular and glorious manner, and His glory manifesting itself — He who is united in the soul with the Lord Jesus — teaching His people, dwelling, answering, reconciling, sanctifying, helping — He was in the
Original

Tempel : tOt CCU bOOjDcclD Dan Defe ailerhcy ligfte inwoninge in de Gelovige DtC

English

Temple: as a type of this most holy indwelling in the believers, who
Original

finDeiWfenDe / becOojcnDe/ anttooojDenDc bccfocnenDe/l^epligcnDe enD alle Dat DSenöeintoenD g/ 't geen aan De goDen D002 't boo?beelDfelje berftonD gefclJteDe Jn Kempel (üW öefe gcnaDen ooö genoten

English

teaching inwardly, hearing, answering, reconciling, sanctifying, and doing all those inward things — which the same things done outwardly in the Temple foreshadowed — these graces were also enjoyed
Original

en tempelen des H. Gcefts toarcn.)

English

by those who were temples of the Holy Spirit.)
Original

Urb. iSocomt'etebentoclopDetoctcftingenupt. .^<^»«^f„^.«

English

Urb. So it comes out evenly in the workings.
Original

Ah.k. %m Dat top De tneninge fo iiptDjucöen moeten/ öaar com Dt ml^j cep banDaan. maat D(etoetcWnge(moctmentoeten) tocrDcn act. vc bcritaan/ en mecD-betlIaanden perfoon des H. Geefts, ö(e tocrcHcnDe. S^ceph.

English

Ahik. Yes, that we must express the meaning in that way — that is where it comes from. But the workings (one must know) are to be understood actively and as coming from the working person of the Holy Spirit. Steph.
Original

van Z I O N, VIII. i'Sam. t6j Sreph. i^iiaclssöat niet op fö»Geeft.drij vers öcnmcnfcOc bcrootict/ of ban

English

of Z I O N, VIII. 1 Sam. 16. Steph. That is not so that the Spirit merely moves upon the man outwardly, or from
Original

l>ÖeC Gelovige fcneil Godt in 't vleefch gemaacHt / OClljCft De Heere ] cfus tDaö ■»

English

the believer quickly making God incarnate, as the Lord Jesus was —
Original

ü rb. <©ecnfin.ö : toant top <©e«fojm. en feoöcn niec öat <0oöt tnct den men* fclje vvefentiijck een toccö / tijaac öoo? De DaDen Dan <0oDt / met Dan D^n men* fcijc ocDaan fouDen tocvDen ; niaac Dat Dettoc naturen DecfcDepDen biijDen/ en Dc DiiDen tticl Dan Den H. Geelt M D'ecrfle/ maat Dan Den menfche al0 Dc tlxjcDc / en cpöcntiucftc oojfaöc Doo2t comen: <©ofi niet Dat De Godtheyd Den menfche info?* mcect/ enfooooft een intoenDioeoojfaafi Dan De DaDen fp ; niaac Den'menfcRe (tioctoet intoonenDe; affideert / aliJ een flupjtnan in 'i fcöip i <Én Du0 onDerfcftept uun 't Dan De tntooninoe Dan onfe fiele in 't iicljaam : oofe niet / Dat Dc Godiheyd

English

Urb. Not at all: for we Reformed do not say that God became essentially one with the man — so that the deeds of God would be done with the man; but that the two natures remain distinct, and the deeds come forth from the Holy Spirit as the first, but from the man as the second and immediate cause. Not that the Godhead informs the man, and thus is also an inward cause of the deeds; but it assists the man by indwelling him, as a helmsman in the ship. And thus one distinguishes it from the indwelling of our soul in the body: also not that the Godhead
Original

l-t rloonli jck in den gelovige woont , OW ban fjcnt ecn Godt in 'i vleefch Of ttoCS

English

gloriously dwells in the believer, so that from him a God incarnate would be made
Original

wat uren in een perfoontc 'maften; maac genadigiijck aijsi DoDcn befcDjeDen i.0 : vi:nor.0onDerfcfjepDmen'tDanDeintooninoeDec Godtheyd m Den Here jciu,

English

or two natures united in one person; but graciously, in the manner assigned to believers. And moreover, one distinguishes it from the indwelling of the Godhead in the Lord Jesus,
Original

Godt gcopcnbajrd inden Vleefche. l %X i6.

English

God manifested in the flesh. 1 Tim. 3:16.
Original

Ahik . <aaavne Ijoo? ich Dat fo onDerfcDepDen/ toant toi>" Dc fafie ijS toeDersüöjS geUa.icliicft.

English

Ahik. Good, I hear that they are so distinguished, for the matter is on both sides made clear.
Original

Su'ph. iKpDnnchticft nu nto mening eniöftnjS betfïa/ maat of Dat fo p2e* tü9 Den fin des Gccits, cnonfci: gecefojmeerDcnisi/ en Dlücfit mp nog foo claac niet.

English

Steph. I now understand your meaning fairly well, but whether this is precisely the sense of the Spirit, and of our Reformed — that is still not so clear to me.
Original

Urb. ^aafifalurulrbfuchcn/ Broeder, aijSgpobecDencBt. i. ^at 't ileeD= lijch fcijepfel/of Den menfclje/ ban foo eenen toüt-uptgeflceffiten aacD / en epnDe* lofe begeerte ijS/ Dat Dp niet nnDecji al.ö met hetoneyndige dat Godt is, berge* noegDcncanfijn : «ïEnDcDerOalDentoat gabcngpbeDencfien ronD/nietiSencan'ec fün/ Dat Die natupje patTeUjch iö / Dctoöle alle.ö épnDig en gcfcDapen t0 ; Diecom i.cs!)etcengctDonetoi)fe ban fpjehen in 't h. Woord, Dat:De Hecre Godt feive

English

Urb. That I will try to show you, Brother, as you consider it. 1. That the created creature, or the man, is of such a widely extended nature and endless desire, that he can be satisfied with nothing other than with the infinite that God is. And therefore, whatever gifts you consider around you — none of them can be of that nature as to satisfy it, since everything is finite and created. Therefore it is a customary manner of speaking in the holy Word, that the Lord God Himself
Original

fijner felr.D^cn deel, vergenoc^inge en alles is, 45en. 15. i. ^f 119. 57. ^f» 16:

English

is Himself their portion, their satisfaction, and their all — Gen. 15:1. Ps. 119:57. Ps. 16:
Original

(5. 7^:i?/ 2(5. %tx,\c, 1(5. ièal nu Den menfclje in €ï)?i(io gelucöfaliggemaaftt toerDcn/ fo ijj nooDig/ Dat niet een i^cDepfel alleen / maar Den <§cDepperfelbe fig aan |iem gebc / en in ftem tooone.

English

5. 73:25, 26. Rev. 16. If now the man is to be made blessed in Christ, it is necessary that not a creature alone, but the Creator Himself give Himself to him, and dwell in him.
Original

2. <©e l^cere lefus ban DeraerDeftöepDenDebeloofDe föBC ^ifctpulcn/ nfet Dat bp öoo? füne €^oDDeiijcfte toerchingen ben troofl en bergenoeging fbu*

English

2. The Lord Jesus, departing from the earth, promised His disciples — not that through His divine workings He would send them comfort and satisfaction,
Original

De fcOen Ijebben ; maar Dat bp fjaar eenen andren Troofter fouDe fenDen / dien hy allentfialbe nliS een perfoon befCfjjijft. Igp fOUDe bet uyt 't üjne nemen , en haar 1. leeren, ^pfOUDDaar leyden , trooftcn , en by haar blij ven in allcnffbijn al$( eert

English

but that He would send them another Comforter, whom He throughout describes as a person. He would teach them, lead them, comfort them, and remain with them in all things, as
Original

ander perfoon in fijne plaatfe/iceft Daar toe gof). 14.1 ^ ló-Capp. uw toelcfie tojj* fenbanfp?eftcnalDaaronfe(0oDf.geleerDebonbig betoufen den H. Geeft eenen onderfcheyden perfoon te fijn/ toclfic betoöfen niet aangaan enfoubcn in gebal?

English

another person in His place — see for this Joh. 14, 15, 16 chapters, from which passages our theologians firmly prove the Holy Spirit to be a distinct person, which proofs would not hold if one said that there
Original

len men fepDe/ Dat aiDaac niet De intooninge des perfoons , maar alleen enige gaven belooft toerDen.

English

only gifts were promised there, and not the indwelling of the person.
Original

i . Ijp tocrD gefegt in on0 aliS in fijnen €empel te toonen i €0?. 3: 16. 35u W fonber tegenfpjeften toaar / Dat Dat niet anbetjS alö ban De Godtheyd felbe gefegt tan tocrDen/ali* top boben ban DengooDfcften (€empel fepDen/ t geen bier fo beel mecrbcpljjentoefentlafFbceft/ al0 'tlitftaam boben De fefiaDuto Doet. 'ft fal baaraffcöepöcn/ al0notop?fönDe: ^nöoebaarblücftelijfftnogtanjefijJ upt Dc «rbatentöcpD / en o«ti upt wtoe tegento^rpingen Broeder (Die fo mee|l DeiS boict

English

3. He is said to dwell in us as in His Temple — 1 Cor. 3:16. Now it would without contradiction be true that this can only be said of the Godhead itself — as we said above of the Jewish Temple — which has here so much more reality, as the body surpasses the shadow. I will leave that aside, as being above dispute. And how clearly this still appears from your admission, and also from your two objections, Brother — which are mostly the people's
Original

i6'è BECHOUWINGE

English

168 BESCHOUWINGE
Original

bcöcncflingen fïjn) fiOC fCCC onverftandig en Jwalende *t QtmtMQlOfitKt ^Screfol'' ineeröeCD^iftenenisiuifoocen hoofc-ituck derH. waarheyd cnöe aairt hjciciit' mm üegrijipcn canöe ware Heyiigmakingefotieclc gelegen te fija.

English

considerations — how very unwise and wandering the common mass of Christians is — to hear a chief article of the holy Truth, and yet not to grasp how very much salvation depends on the understanding of true sanctification.
Original

|3l!gclUCÖtjet met öe bevauingevan deinwoninge des H. Geefts gaat/ fo gaat OCi OOll mctdicbauöe Vereenigingedes Heren Chrifti met ons, ^e|V Ütrrt.lflt

English

Just as it goes with the grasping of the indwelling of the Holy Spirit, so it also goes with the understanding of the union of the Lord Christ with us. For this
Original

onf üoich booj öe banö ganfclj niet / en bebat aU on.ö Hcyi Daac in / Dat to? tMuge

English

our people do not grasp at all, and yet all our salvation lies therein — that we
Original

giliabevat) vergevinge der Sonden,en Jeven ban Ij^m/ en|Om fyncnt UjU iJCCtÜ^ gen. <ï^aacöog'tH. Woord öebCtCCijgtnge/ en gcniecingc des Heren jclus Ici-

English

obtain forgiveness of sins, and life from Him, and sanctification for His sake. Now the holy Word presents the obtaining and enjoyment of the Lord Jesus Himself
Original

vefo ötcfiluil.öboo?ftclt/ cnfo cragtig ino^ucat/ enaanücbeelt/ fcggeuDe Dat

English

so powerfully, and portrays it so vividly, saying that
Original

\p met on$f bccenigt toetöals een huofc met de leden, Zz/ z^. ^u^/

English

He is united with us as a head with the members — Eph. 4:15, 16. Joh.
Original

16, 'JCl.Öecn Man met de Vrouw, €p\). ^: 2?/ en bcrf.Jo/j i/^i.feliCC ÖU I.Ö gtcn geniert n van weldaden Alleen, item Q10ÖC fpijfe met 't lichaam, ^0|).6: i >/4i/ <;i/

English

15, 16. As a man with the wife — Eph. 5:23, and cf. Joh. 1:11. So this is no mere sharing of benefits only; likewise as food with the body — Joh. 6:35, 41, 51,
Original

^5/^4/^^-/ i-ó/etcïl^elcHealle^onjBi te hennen gccft/Oaiöcvcrcnjginge uer weldader, upt/ enbanöenHeerejelu, nietanöcctf al.sföoojfoDanigeene waragtigc dadelijke vcrenigingeCngefCljiet. 3©ant gelljClUn Ccn regt huwlijck öe b?oub)e nietgefegten can toerben/ nog becdaat/nog fig bergcnoegt met öe gaven en ri)ckdomincn des mans gctcouUJt te fijn/ cn gemeenfcljap ic Ijebben / maat tcou^ Vjoenöedenperfonefeivc, en öic (ieföeööcnöe / cn boo? öaac man ecbennenbc / f rijgt fp öe boo^-regtenöesf manjS upt ctagt ban bat huwlijck ; fa (laat tjet m öefc

English

53, 54, 55, 56; all of which gives us to understand that the sharing of benefits from and through the Lord Jesus comes about through no other means than through such a true, actual union. For just as in a lawful marriage the bride cannot be said to be married, nor can she declare herself satisfied with the gifts and riches of the husband, or to have fellowship with him — but by marrying the person himself, and loving him, and acknowledging him as her husband — she receives the privileges of the husband by virtue of that marriage; so it stands in this
Original

fahe/ OnfHeyJiÖ baat in gelegen/ öattopdenperfoonfelvetot onfen Man ge*

English

matter. Our salvation lies therein, that we receive the person Himself as our Husband —
Original

fciigen/ cnbaniipt/ en in ccagt ban bat Dutolücöfulcöer genaden en gaven aJs

English

and from that, and by virtue of that marriage, such graces and gifts as
Original

in Chriito fijn , beelagttg toetöen.

English

are in Christ we become partakers of.
Original

Steph. jDaacöataücfungelöcBcnifTen/ en niet epgentlücB te berftaan : an^

English

Steph. But all those are comparisons, and not to be understood literally; for
Original

berö (lietenfe elcanöec om bercei toam ijS ÖP onf Hoott fo en can l)p onfe i jnj ic itiet

English

otherwise they would mutually exclude each other — for since He is our Head, He cannot also be our
Original

fijn/ enfoboo^f. ^ -r

English

husband; and so on.
Original

Urb. <Daac upt öcfïupten top (met regt) bat die wijfen van fpreken onepgcnt*

English

Urb. From that we conclude (rightly) that those manners of speaking are improper —
Original

lijchfijn. toant binöcnbegeentooojbenom foo een flc[)epmni0 ey >emiijck ge*

English

that is, they are figurative. For finding no words sufficient to express such a mystery properly,
Original

nocgfaam unt te bjiichen/ foo leenen wy dan woorden daer toe geiöfft 't tooo^ö

English

we then borrow words for it, and although the word
Original

ongiboo? boet enbjengenbie ober tot be fahe; maat bat en moet niet tot nadeel

English

is somewhat improper, it yet conveys and brings us over to the matter; but that must not be taken to the detriment
Original

vandeiakefcibc gciiomen toetben/ cbcnal.ö of bte eygentiuck fodanig nict en

English

of the matter itself — as though it were not actually such
Original

toate. gctolÖ fo waragcig en eygentlijck al.Si'llicBaamfpÜfe geniet/ geniet ook de liele den Ht-ere lefu, CU Ijeeffet fO ffker , cn eygentiijck fyn genOt ban. fO bat

English

altogether. Faith so truly and properly, just as the bodily mouth enjoys, the soul also enjoys the Lord Jesus, and has so surely and properly its enjoyment of Him, so that
Original

top toel moacn feggen/ bat ïiet onepgentlijfi gefpjolien iss ten aenfien van de woorden, bic ontlecnö fijn / (en öetljalben alfmen baar een cygentiijcke geniennge met den iichame!>]cken mond ban maacBt/ bat fuir in bflc btoaltngen cn bettocrnn* flcn baïlen boet) maar moeten ooit feggen / bat ijct op bc alleccpgcnciüc^itc toyfe

English

we may well say that it is spoken improperly with respect to the words that are borrowed (and therefore when one makes a proper enjoyment of it with the bodily mouth, that leads into all manner of errors and confusions); but we must also say that it is in the most proper manner
Original

ncfPJOften iSl ten aenfien van de fake ielve. «CnbC Öat 10 t gCCU de H.>A'i](heyd fOO

English

spoken with respect to the matter itself. And that is what the holy Truth so
Original

crnriig aanbjingt / in't 6. Cap. van lohannes . feggenbc bat fuly niet u berftaan en toaö/ alsJ öoo? eene fpecialc opcnbaringe van den Vader, berf.4f .ia al^f enige / öat allcö nict tonncubc batten/ bf.6o.ban t)em te rugge gingen/laat öaan/ fll0 planten ban fün il>aber nict geplantetibf 6ó/<57.8aböen m nu maer fi jne %veidadé nctoeeft/ öien 1\p toouöc te fienncn gebê met !jet eren van fijn Uchaajigt toass baar bmiv ban te maften getoeefl / of öie fig baat aan (lieten met fo een uptleggingc tefieloen/ ÖatnogtfjanjJ Öenaller-fagimoedigftenenMenfchcn.lievenften Saiig-

English

earnestly urges in the 6th chapter of John, saying that His being understood was only through a special revelation by the Father, v. 45; yes, that some who were not able to receive all of it, v. 60, went back from Him — let alone those who were not planted as plants of His Father, v. 66, 67. Had they now only sought His benefactions, which He wished to make known through the eating of His body, they would have been satisfied with that, or allowed themselves to be content with such an interpretation — yet the most gentle and most man-loving Savior
Original

van Z I O N, Vil. i'Sam. 169 laker nieten boet/ flCtfO dier is derewaarheyd, enfofwaar defe dwaling: aUi)D |i'f£ljat OUti)«tl« Én t ÖCflin OCC R eformacie , 10/ Op 't UCltoerpen Dan 't iichame-

English

of Zion does not do so at all, so precious is the Truth, and so grave is this error. And what stands at the foundation of the Reformation is the rejection of the bodily
Original

bcrciaart en ticröetitoi Ot-öóeivmai ranCa vinum öaac öan Iefen/ai0 ijp öifputc ett [ teöinöeiichameiijcke gcriieiersnrtü^.^accam. Initii. 1.4. Cap. 17. item in

English

declared and defended. One may read there, as he disputes against the bodily enjoyment in the sacrament. Calv. Instit. 1. 4. Cap. 17. also in
Original

[fijn UPtiCdOinoeO^ecDciiiftcllingeues H»Avondmaals. D.Anrh.5aUf maafUCCn

English

his Treatise on the Lord's Supper. Dr. Anth. Saul makes
Original

fijnionöictractaasie üanöeGtcilelijcke Hcringe, cn ttoifï-tcöcm m t opfctte^

English

in his special treatise on Spiritual Doctrine, and proves it at length in the appointed
Original

-naiallt/ öte 'l .naar van Cli'ilti weiaaden DCCllflail. «I^nfe L-inuLMe ÖJUCfet IJCt

English

place, dealing with the nature of Christ's benefactions. Our Catechism expresses it
Original

•fccccïafliioupi/ üioDenöcbaoriH. Sacrament „ Datonfe bcrflaocne Ijcrten met

English

most excellently, through the holy Sacrament: "that our languishing hearts with
Original

'„ lijn wara^uglitiiaam en bloed , )a met Heni waragni; Godt en Menlclu', üat e-

English

"His true body and blood, yes with Him, true God and Man, that
Original

K, nip C^cmelffO üiooD/ oefpijft cn oclaaft toccDcn. <Ê)hfe Ncdcrlandicnc Heiija<.-- ^nis ftgt ö.it Dl i?ccc tot oiiDcf Douö Deo ncliamclijcöen leUcuisaarDfflj b?ooD bcc* o?öentl)ccfii maacom toecrtUjcöcnl^cmdjSleUcnteonöccliouöcn ocfouöcn

English

"likewise with heavenly bread, be fed and refreshed." Our Netherlandic Confession states that the Lord has ordained earthly bread for the nourishment of bodily life, in order to sustain and preserve the earthly life thereby,
Original

„ UcCftCCnlevenabrovidt. tO.J*^'"'" ^hriltum 6v.c. ?Crt. 3^. lilaar Onfcil Ca-

English

"likewise a living bread." To Christ, etc. Art. 35. But our Ca-
Original

tech.Decfc bpfouDerlöch't ooflopbcjcn mi*-gr(«p/Daat tup nu Dan fp,'c(icn/ m

English

techism treats especially the principal error of which we are now speaking, in
Original

W bicöoeahnföjanocjnig/ aljOinpoptiC©?. wathet is Chrifti lichaam teeeten ? 5lnitD00?Dt (DupÖd})Cfa ÖiC öUjallnO bcrtoCtpcnöe) , , bat IjCt niet en is alleen met den gelüveCiuiltili)den en Iterven aannemen, cnüaaCÖOOjberOCbinOC h(t fOrt*

English

the very first question, as in Q. 76: What is it to eat Christ's body? It is answered (rejecting the error) that it is not only to embrace with a believing heart Christ's suffering and death, and thereby to obtain
Original

„ ben / cn t cciuioe i^bcn bercrijgen; maat met fijn H. lichaam lo verenigt wer- „ den, dat wy.al ift Dat Clijift»^ öen %md 10 / cn top Op ancbcnfün/ noa^ , , ttmn0 vieefch van fijnen vie^ khe — (ijn.en Dat ttjp ban ecmn <Dcefl — „ Icbcn cn oi-'reocctt inetben <n be 76. ©raoe. MM- Ahik. jiijenfietbcndnftbte be bcrbebtgtc^ bet 39aac(jcpb boo; bcfc fa6e opb gcljab ficbüen.

English

"the forgiveness of sins and eternal life; but to be so united with His holy body that, although Christ is in heaven and we are on earth, we are nevertheless flesh of His flesh and bone of His bone, and that we live and are governed by one Spirit" — in Q. 76. I now see the zeal that the defenders of the Truth have had for this matter.
Original

^^^B Urb. dogrtoant bfHuatf die Geeftelücke Waarheyd bieb00?bC Reformalie.tnplaatfc ban Die ©lecfCljlUCheOebaotebanbegenietingevan Chrifti lichaam

English

Urb. Yes, for that spiritual Truth which the Reformation had to restore in place of the fleshly error concerning the enjoyment of Christ's body
Original

door den lichau.eiijtken mond, |)crftcU mocflc tóccbcn ; cn baar tboube/ cn totltben natupjlijf t«n maifcfie ntet aany maar (laat aan t loO'e / en ^?P - toet* b:nbc/ bmoatgcpjctcnbcecbe verdand en finnen- veriocbenen ïn 'i j^auföom/

English

through the bodily mouth, had to be restored; and there the naturally proud flesh does not come along readily, but allows the loose and untethered, the flesh-favoring and sense-captivated understanding and senses prevailing in Popery
Original

flaat aan't verflCand en finnen-^ebrnyck , bCïhJcrpt aile geloov en gevange-ne-

English

to follow the understanding and the use of the senses, rejects all faith and the taking-captive
Original

mingedt'S verftnn is, cnftclt fOnbco2tptnplaaffc. baacfipmoiifeaeUjeten ïkU' Wm ben bat De i^cfo^matie ban 't 3^aufbom ntet baar in berfcOüt/ bat bc fclbe min berlof Ijenmg ban noben beeft / ccenfin?; maar baar in / bat fp be waarheyd Jjer» (lelt/ tocltöe booj enckeie ^ erlochening berflaan / cn oeoeffcnb moet toetben.

English

of the understanding, and puts carnality in its place. Therefore one must well see that the Reformation from Popery does not differ in this respect — that it needs less mortification than Popery, not at all; but in this, that it restores the Truth which must be understood and practiced through true self-denial.
Original

Ahik. gberftcnnebieooripronckUanocfe Hooft-dwsiing myn $3cer(baticH bat Uier tufTcbe in fp?chc) bicn ie h bithtPiiö acmetcfit Ijebbe / en öaer upt ontal* lijcfiemif g?epcnnoobfahcli)fö baren oo?rp?onf& moeten nemen. t. to. dat de

English

Ahik. I understand this original principal error, my Lord (which speaks here among us), which I have closely noted, and from which innumerable other errors must necessarily take their origin. That is to say, that the
Original

k foeivoerige Nature op 'taanbhcken van de Waarheyd, merckende daar door los

English

self-indulgent Nature, upon beholding the Truth, noting thereby that it would be set free
Original

I te werden van de ongemackciijcke vleefchelijckeinleiringenjcn menfchen vonden,

English

from uncomfortable fleshly obligations, and men finding
Original

■ gaande tegen 't verftand , of 't lichaam-fparcn • defelve gragelijtk verworpen

English

it going against the understanding, or sparing the body, readily rejected the same
Original

■ j heeft , en verfuymt de waragtige in de pUatfe te oefFenen . en fo onhandig vleefch-

English

and neglected to practice the true in its place, and has so clumsily become fleshly
Original

mk ]ijck geworden is ; baacmen tot een g^onb-tegelgab moeten ftelien / bat be h»

English

that one must establish it as a fundamental rule that the holy
Original

Wm Waarheyd effedivelijck meer verfUnd - verfaking en ongeroack voor de nature

English

Truth effectively brings more denial of understanding and discomfort for the nature
Original

170 BESCHOUWINGE inbrcn,; , Ie menfchen vonden bOCtl / Öail Öaö-men «C|l 't Menfchcü ■

English

than men found it to be, more than when one still followed the human
Original

beciD.cpenbc/ Chrütijuk, enCruys, ujaaili)ü opfig ocnomcn»

English

ways, taking upon oneself what is truly Christian and the Cross.
Original

örb. 'iCisffo/ mijn Heer, £11 Uoo? öefcooli Dan on0aanocme€fBt/ fal oncf ooti Uj> na UI pöct mifojcep te paffe comen. maat tot onfe faaö. ©«ctoonöeren top

English

Urb. That is so, my Lord, and on account of this lesson of what is disagreeable to us, this misunderstanding will also come to bear upon us hereafter. But to our matter. We wonder
Original

OlljÖÖatOHlbOlCbm'tlhlÖÖCnüantleleerederH.craguge waarheyd flccn met OCcficIijiU icDen Ijccft / nie't Gode maar fig lel ven U'cft / aljS top öoüen JaQen i al0 fp in flQ niet cn fJCÜbcn be fomeyne des Levens ,• 'c leven felüe/ toClChc |efus i.Ö 3Dant OnÜcpaa^ö / die den Sone heeft, beefc 'c ieven, en die den Sone Gods niet en heeft, die en hecrtc leven niet, I %0^. ^. iz. löfnuöen mcnfcfic ftg al ilibfclöt

English

then that among us the hidden doctrine of the holy living Truth has only spiritual life, not living unto God but unto itself, as we said above — when they do not have in themselves the fountain of Life, life itself, which Jesus is. For it is certain: he who has the Son has life, and he who does not have the Son of God does not have life. 1 John 5:12. If a person imagines himself
Original

de vergevinge derfonden te hebben om Chritti wil, laoobal/ öatdeHcreJclus, cie Heylicheyd voor hem verdient heeft, öiat Öp tOt ÖanÖtJaacÖCpö fCfjUlöïg

English

to have the forgiveness of sins for Christ's sake, so well, that the Lord Jesus, who has merited sanctification for him, is under obligation to that Truth,
Original

isf/ cnöe Op en gelooft DefctntooiungefeHjc niet (öle door Geiove alleen hettte» Ocntoccö*Êpö 5: i7 )toatcanfjcmöie inbeeidinge geljen/ anöeciei al0 fo (tn

English

and he does not believe this sanctification itself (which is obtained through faith alone, Eph. 5:17) — what can that imagination give him, other than such a
Original

ieöcn al9' top nu onöec be Cljjiflencn fpeurcn ■* cnbe öe in-gcbeeidede mond - genietinge van den Here jefus in 't ^aufbo'11 fal beljonben tocïben fo tieel b^ugt te

English

life as we now observe among Christians? And the imagined mouth-enjoyment of the Lord Jesus in the Papacy will be found to produce just as much fruit
Original

fCöaffcn / m be Waragtige bien top (eecen/al.Ö mcnfe niet en geloofcnog en hcefr,

English

as the Truth which we teach, when a person neither believes nor possesses it,
Original

ja meer / om f Heren öpfonbec oojbcel ouec öc Belijders Ijan be tooojbcn bcc toaacljepb. iBaar laat onsi tot pet anbers^ boojtgaan.

English

yes, even more, on account of the Lord's special judgment upon the Confessors of the words of the Truth. But let us proceed to something else.
Original

A hik . een mifgjecp ten Boogden fcljabel (jch aan be toacagtlgc ^epligmaj fiingcljcOicöaltijbaangefien/ btc baar gaat ontrent des Menfchen onmagt ten

English

Ahik. A misunderstanding that has done the greatest harm to true sanctification, which I have always regarded, which concerns man's inability for
Original

goede , enöe bcrtoonbere mp ten ÖOOgfte bat baar defe Waarheyd , de fid van de

English

good, and what astonishes me most is that here this Truth, the soul of the
Original

Leere der Genade t0 /' ben mcnfcge ebcntoel fo foücre gebagten baar ban maafit^ al.ö toare fict ecne lere , die maar waar is , cn ai0 fp toaar 10 1 CU becbcbigt tocrb/ |)et ban genoeg toare/fonber baar upt fulcite pcactijc6e te trechcn al)$ be nature banbietoaarljepö bercpfcfit. cnbati^biemifgjccp/ bieichljiertjeoogc.

English

Doctrine of Grace, nevertheless gives men such sweet thoughts about it, as if it were a doctrine that is merely true, and as if when it is true and defended, that would be sufficient — without drawing from it such practical consequences as the nature of that truth requires. And that is the misunderstanding which I highlight here.
Original

Urb. ©anbefemifgreepfiebbentopfjiervooregefpjoheninonre ^. t' famen^ fp^aacH/ p.97. en bo?bcr: '6 gelobe niet bat der Heren mening fön fouöe Dat Dier te tjerïjalen.

English

Urb. Of this misunderstanding we have already spoken in our former conversation, p. 97 and further. I do not believe it would be the Lord's intention to repeat it here.
Original

Ahik. <0eenfinjS: maar gelücB top fiet boe bertjanbclbe/ aljj een gebrcck van

English

Ahik. Not at all; but just as we treated it then as a defect of
Original

ware felf-verlochening.fOO tOnU ïiet ffiit aljEf een mi(-greep der waarheyd tC palfc/

English

true self-denial, so it comes to pass here as a misunderstanding of the Truth,
Original

jnbcr felberberBanbeltnge/ infoberrcbie be oeffcningc bcr toare Heyiaheyd

English

in the treatment of itself, insofar as it concerns the practice of true sanctification.
Original

^^^U^b.^^at?itoel toaar / mijn Heer, toamnautoiijriffcr enige fcöaöcljjfficr aljSbefe/ toantöierboojtoerbin eygen cragten bjugtÉioo.ö gctooclt/ en toisJ

English

Urb. That is quite true, my Lord, for there is nothing more pernicious and harmful than this, because through it one feels fruit in one's own strength, and it becomes
Original

een quaad, en Gode onaangenaam werck gemaacEtt»' •

English

an evil and a work made displeasing to God.
Original

Stcph. \V. Broederen top Deb&cn ['t iiS toaar] befe fa6e liiir bobcn al b?p toub* luftigberDanbelb/ eiUjS baarooöalgebleficn/ batbe btoaling of miii^rct p in

English

Steph. Dear brothers, we have [it is true] treated this matter above three times already with satisfaction, and it has also been shown there that the error or misunderstanding in
Original

bcfcn aan de ware Heyligmakinge ten hoogfte nadelig is. «élïcntoel gemcrCHt top

English

this is most harmful to true sanctification. Yet it is observed that
Original

boflfjiecopöiefafecineen ander opfi?,tf nam. al0 een mifbatting ban be toaar^ Ucpö be ïleplicöepb fcfjabeUjcït) toeber geralien / mp buncHt t fal fjier niet onpaf* fciijcUfüri/ baticfiul.bjagenabcooripronckvanfoeenmif.verftand, cn toaar bat ban baan comt^2$P na be ganfcfie toerlb/ en btoaalt niet alleen in bcfcn/ triaar lioubtftetregt uptbaarboo?/ bat die waarheyd, fobefelbebanonsjgclccrb^n berbCbigb tocrb / aan de Bekering en Heylicheyd ten hoogtte fchadehjck is >

English

he took another view of the matter, namely as a misuse of the Truth — harmful to holiness having fallen back again. It seems to me it will not be out of place here that I should ask about the origin of such a misunderstanding, and where it comes from. He goes by the whole world, and errs not only in this, but holds it straight out from there, that this Truth, as it is taught and defended by our learned men, is most harmful to conversion and holiness.
Original

van -Z i O N, VIL i'Sam. 171

English

of Zion, VII. 1 Sam. 171
Original

onresitfinmgcfcotfo/cnlaila-tïicJIDaarljeptöaac meöc. mn Bdyder traatöc WaaVhevd, bienljpecöent/toidte ontichuiaij^en, gUentod of mifü?upfht Iclbc die Lere tot ccn oojftujTcn untt foreioofhey d.of fcf)?cumt hU aan anti?en ücncUcn^ 'tuooiftciunoecpiiatcnöaatbptcuocöfn/ uptb?£fc öat öe fciUc öc Btkennge cn Hcylicheyd vcrhinJctcn ittootc f)oe bctïc bcïff lult öat ba» u «cbf f ocbagten

English

the wrong-minded ones and also misleading the Truth thereby. The one who speaks about the Truth, who hears it, tries to excuse himself — though he misuses the very doctrine as an occasion for carelessness, or he shifts to other persons. The worst of all is to allow it to be pressed out from that, on the assertion that the same doctrine hinders conversion and holiness. How much better it would be that this had been brought to your thoughts
Original

Broedcrf n < ÖIC mecilCt bcfC .ilt)aati)Cp£l vordcrlijck |a aÜfOlupt noodaikclijck loc Heylik^makinge tcfun/ CU b^mifgreep dodelijk alitfÜObenp. 102, enbOO|t0bets

English

Brothers, who hold this Truth most conducive — yes, absolutely necessary — to sanctification, and the error deadly, as above on p. 102, and further on it is
Original

fianOelbtd. niPOuiKïud'oorrproncköaatbaiucontöctiKn/ foubölec u pajTc comen/eu onö miffcDun al ma mif-bccjiauöcn opcnliarcri.

English

handled. Now knowing the origin where that comes from, it would be fitting to you, and to open and reveal our misunderstanding as a misunderstanding.
Original

Urb. ^atfOUDe't Bloeder; cn'tCOmthierOOllCjigcmlÜCh tC pafle/ OOÖ 18

English

Urb. That would suit, Brother; and it comes here quite aptly, for God is
Original

daar tn öc bccljanöclmö al fomtöbsS in-ocmcnocf ♦ onregtfintugcn aanoaan^ bc / bic laten üöP ba« / m\'t 't Ijapcvt ftaac nog aan : etkennen ban öc tooojDtn bcctoaaiücpöfdbc/ enbJpfpacUtnban'tmlfbattgnbaacban tn De Behjdcren.

English

there in the treatment sometimes mixed in with wrong-minded ones approaching it, who let that lie — while it still stands in their heart — to acknowledge the words of the Truth itself, and speak of the misuse thereof among the confessors.
Original

^at fommifJC bcr fclbCC dcle H. Waarheyd mifbruycktn tOt fOJO^'OOjDepö Ctt on-

English

That some of them misuse much of the holy Truth for carelessness and un-
Original

bcüecrluchrjcpD/ cnb'alfoo met bcp^acrijcft betonen /bat fpbecdaan/ batfc tor

English

godliness, and thereby prove with their actions that they have done what they used it for —
Original

Heyhchcydondugti^enfcOaöelücUijS/ fouu baat ban baan/ batrpbcfc Waarheyd upt Ijet 1^. ïl^oojb bcbücnbe gdem IctterlöfH ftcnncn Én berbcbigcn/ cbog

English

holiness as unfit and harmful — that would come from there, that they who ought to know and defend this Truth from the Holy Word without mere literalism, yet
Original

bC Waarheyd Iclve, of de Goddclijcke cragt COmenbe <n plaatfc ban be doude

English

the Truth itself, or the divine power coming in place of the old
Original

natuyre, tniJcbbMifpnopbetbaren/fpcniDctinmcttoatbct fP öen Hecre door

English

nature, never worked on them; they never labored with what they — the Lord through
Original

fijnen ii. Geelt in iïg te laren werken, door den felven geleydet te werden in de Waarheyd. indeüporenderGeregtigheyd, foen 10 IjCt banOOft ntCt b?£mb / bat

English

His Holy Spirit — allow to work in them, to be led by Him into the Truth, into the practicing of righteousness; and so it is therefore not strange that
Original

ft» bic Waarheyd maacletterlücül«nnenöe/ Énntet oebocicnöc/ occn o?otc qc^ batjicn ban vrugibaarheyd , cf bjertÈfaaittljcpb ter Godtfaiicheyd baat ban ÏJCb" ben en tonnen, l^are epgcnbcben/ ©Iccfr hlijchc cn tDcrelbfclje beoeedöfhijeben ' onberbjulcn baat b^übcnöc/ fijn fpfeet qmeti/ om (ntct met bJ00?bcn/b3ant baat (Irijben fp/tcocn De onrctitfnuuflcn/baj pit tegen/ maat) met Dc baaö/ bie h. Leere tot ^ojacloofbipb en fonDcte mifb;upttien.

English

those who know this Truth merely literally, and do not feel it, have no great experience of fruitfulness or zeal for godliness from it. Their own lusts, fleshly and worldly desires dominating them, they are very apt — not with words, for there they oppose the wrong-minded against these — but with their deeds, to misuse the holy doctrine for carelessness and sin.
Original

s-eph. i$o<0 bctbantoei toaat / l)oo?icft m\/ bat ble leere cenfge aanlep? bingc tot fo^giioofbcpbcnfonbcn geeft.

English

Steph. That is indeed true, as I see, that this doctrine gives some occasion for carelessness and sin.
Original

Urb. 3ln bicn fin/en geballe/ altftchnuoefcgtöcbbe/entanbatnletgelocDena

English

Urb. In that sense and case, as I have just now said, and it cannot otherwise be believed
Original

hJeïbtn/ Broeder. bogenclJelbptOCbal /QCUjCft de Hcere Jefus velen toe eenen val geltelt wierd Luc. 2: 34. 't Evanj^elium enigen een reucke des doods ter dood, cn bcdeckt islaan de gene die verloren ga.in, 2 C0?.2: 16. tn 4: 3 • bat fÜn planten

English

to be, Brother. Indeed, it is all together like this: as the Lord Jesus was set for the fall of many, Luc. 2:34. The gospel is to some a savour of death unto death, and hidden to those who are perishing, 2 Cor. 2:16. and 4:3. Those are plants
Original

van onfen Vader nietgepiantcdbie upt-geroepb mocten bjetben. €nbc bit ooft om berber te gaan / een oorfprong ban Dit quaab in fommige

English

not planted by our Father, which must be rooted out. And to go further, a source of this evil in some
Original

geleerden en verltandigen.^Dcfe fKttbe bat ftler bOO? de valler en aroerniffen vermenigvuldigt, OOftbeverminderinge dcthgtbare kercke bcroo?faacftt toerb/ en tDdlenbe bit quaabfeficrlöch boo? f omen/beginnen bat onberfcDepb Der oo?fafien/ toerclienbc door figof by Mevai tebergcten/ cnbe cnfiaan toelb onregtftnntgcn niet toe / bat bcfe leere/ fojglofe menfcben maacfien foube/ maar ebenhjel agten gct oo?bot? bic fo beel niet te fcggen / of beginnen bie foo te fchicken , bat'cr geen «oobmeerfön foube/ bat be bleefcDlücIicn menfcDe Defe ©aaröepb tot fonbc mifb?up&enfoube. Steph. 3@elb)arc bat niet goebl

English

learned and intelligent men. These see that by this the falls and offenses are multiplied, and the diminishing of the visible church is caused thereby; and wishing to prevent this evil certainly, they begin to forget the distinction of causes — working through themselves or by accident — and they do not allow the wrong-minded to bring it to pass that this doctrine would make careless people; yet they nonetheless regard the occasion as not too important a thing to say, or they begin to arrange it so that there would no longer be any danger that the fleshly person would misuse this Truth for sin. Steph. Would that not be good?
Original

Urb. ^atfowbcgoebfüti/ öaböctbe^ 3©ufD^pJ>foöeo?bonem/ w. Broe-

English

Urb. That would be good in itself, had it been so ordained. Yes, Bro-
Original

M a der,

English

ther,
Original

jke Bibliotheek, Den Haag.

English

Royal Library, The Hague.
Original

17* BESCHOUWINGE der mflar nu m fwmttmt CoeU fön / nu Öe mtemiQe daar toe eefet heeft dat fy fig aan 'c woord öec ©aacfiepD lloten fouden.aljS De H. Perrus kat i

English

17* Contemplation of Zion — but now as matters stand, now that the Almighty has ordained to that end that they should submit themselves to the Word of the Truth, as the Holy Peter says, 1 Pet. 1
Original

2: 8» maat cm B?oot quaad Det öaac cn tegen/ Dat Den fotten mentoje met fSw verroue w.jiheydöeH. waarheyd fommigen iDepliglöcö D002 ccKntbeS jojöeel/tjp toebal üanfiareöooföepö; tot een bal geiiciD/ tofii t oSe^^? quanfupö üjilt op-p^ouröen en faifoenecen. Dat mm % mm de er" ermf

English

2:8. But a great evil against that — that the foolish person with his presumptuous prudence handles the holy Truth, which is holy to some through a judicial decree, by the accident of their stubbornness, as a stumbling block — while he who quasi-wants to stop and fashion it. That thereby the stumbling block
Original

des ^'«y^^^s Ch^li' vernietigen , <0al. f : ii. ^OfOUÖmenallC De l.eyJlame leer!

English

of the cross of Christ is abolished, Gal. 5:11. So one would fashion all the wholesome doctrine
Original

pomdcn 006 ttel fatfocnercn öar geen ver voipingU^nlnaboiocnó Qccn b^^^^^^^

English

also in such a way that there would be no more danger, no more stumbling
Original

iLSl?l?ih"tt^^*'Ü^'^öernifTenbp toebal ontdaan) fo tod fo^gbuiDu^ SïtSinhS H^'r' öeefife fo geo?Donnecct / Dte Daal

English

blocks arising by accident could be removed — so carefully has God ordained it, He Who is there
Original

lipt öp tUDen totfie DC Hcerhjckheyd ban fijne onberifpelijckc en Aanbiddc iicke

English

serving from time to time to manifest the glory of His irreproachable and adorable
Original

Dat moet onö aima

English

That ought to move us all
Original

ïilf / h ÏÏf - öcfjele toecID te üehcnn. top cn moeten met toilicn bX.

English

to know the whole world. We must not desire
Original

ren/ DienDeï^eeceiuet bcfiiert en toiitijcbbcn/ en Daarom flaat on« toe inttraone on^ Daac toc gcgcbcn (lipjf tc boigen / icvt-ude voor ui re dood aan oni-iei ven te fi)n / en upt D' uptcomfle te fien toien.0 Ijepl de i . . . . ücklmn gao.^iet uie dwaie Wijfheyd 10 ecn gïootc oojfaacb ban bft quaab. toant of öie toUfe Ucöen al feegen Ret Daar nict boö^ tc fiouDen / Dat öle leerc ben mcnfcljen f02* oelooö maac&t/fp gebcn ncgtöano 000? tjaar funjgen/ c n fatfoeneccn ban Dc felbe/ SSTi »cn»en ijoe liet bp ijaac legt / en DcgctoooniHpö ban fo tc DanDelcn Doet fo Stmen f f^o^^^^^^^^ ^^"^ ^'^^^"^ berfupmen / en

English

to serve what the Lord does not govern and will to have; and therefore it befits us to follow the impulse given to us by Him, living so as to be as if dead to ourselves, and to see from the outcome whose salvation it is. This false Wisdom is a great cause of this evil. For even if those wise men say there is nothing wrong in holding that this doctrine makes men careless, they nonetheless pass it through their tongues and fashion it, showing how it lies with them; and the habit of acting so causes them to neglect and
Original

Steph. iBaac Broeder Urbane, cn moetuieu ebcntoel niet voorfietie te toertfec SJÏÜiiJSr'^L^^^f "1^/^ öeen a^aacljepD fön en ecftenD/ en gcftouDen tocrDen/ al en fegtmet^fc nlctaltijDi men befioeft/ Diemen beöecen to«t/ alle De ©aarheDen ttiet DaaDelijcfe te feggen : De Heere (efus fcpöe tot fi)n ^^ifclpeUn / Dat fp fom^

English

Steph. But Brother Urbanus, ought one not nonetheless be careful in one's work, so that there are Truths which are known and acknowledged and held, even if one does not always say what one ought — one covers those one tends to, not always saying all the Truths outright: the Lord Jesus said to His disciples that they could not yet bear some
Original

intgc Dingen nog Diei dragen en conden, «Joft. ló: 12.

English

things, Joh. 16:12.
Original

Ahik met utotterlof w. Broeder, teftfal'tluoojD ecndopnemc», Ce bo= reni0 yterooü op geamtooejD fictp. iró.en boojtji.t to. (n lorrmige Waarheden fouöe Dit moeten plaetfe tjebbeU/ aisi öefelbe Den teDecen leerling nog geen voordeel gcben en cunnen/ maar by tóevai van fijn rederheyd , foui»en (chadciijck fijn. eDog defe isj ban Dien aatD niet maar in tegenDeel isr De opcnbaringe ban Defc Waar» heydDentcöerdentenljoogflennoodfakeiijck, en 't bcrf tongen Dobcljjch. toant

English

Ahik. With your leave, Brother, that word will be taken up once again; as above it is already answered, Joh. 16. and further on. In some Truths this ought to have a place, as the same cannot yet give advantage to the backward student, but by accident of his backwardness would be harmful. But this one is not of that nature; rather, on the contrary, the revealing of this Truth to the backward is most necessary, and the withholding of it is doubly harmful. For
Original

fegtmen Ijcm Dat niet/ fo begint fjp fonder 't fundament van ware Nedricheyd , of

English

if one does not tell him that, he begins without the foundation of true humility, or
Original

berloc^eningban alle epgen-rragt door fijn natuyi op tocg te flaan / en Daar en tornt nietö ban ; of / ecntoetcli/ DataecDfcR/ Derrot/ naiuyriijcki^/ t.to.ten eerhjckcburgeriijckheyd, eenonfterftcHücftcronflanDlranliebojigegerjcleonDe*

English

the denial of all self-effort, through his nature to set out on his way — and nothing comes of it; or, at best, that earthly, rotten, natural thing, etc. — to an honorable civic righteousness, an immortal standing of the soul under the previous spirit of bondage —
Original

ReerUjCBRepD/ fiocöanigc top tegentooojbig bp na t ganff ftc genaamöe Chnftcndomg. fielt fien. bantoelfneicbnictenttojjfeleof't fjccft 5ijn oo?fp?onffi Daar lipt genomen/ bat men DclieDen tot de bekeeringe al Ijerft aangefet/ fonDer 0002 openbaring ban defe waarheyd jjaar in eygen onmagt te Docn toegflncfien : en mp bertoonDert/ Dat fuljc bp Die ban utoe ó2b?c fo toepniggeficn/gefegt/ en ber* Setert tocrD. ©ofl Dit ttu (fo 't fcti^nt) Dejf i^eren^jDecl.

English

subjection — such as we see at present in nearly the whole of so-called Christendom. Of this I do not doubt that it has taken its origin from there, that people have urged men on to conversion without first, through the revealing of this Truth, causing them to sink into their own impotence; and I am astonished that among those of your order this is so little seen, said, and taught. Would this now — as it seems — be the Lord's part.
Original

f van Z I O N, VUL 'tSAM. i/s

English

of Zion, VIII. 1 Sam. 175
Original

<en traac (öuntftt mp) binö itft noö cenc rcöen öan t voorgem. qiiaad,namelijc6

English

And there — it seems to me — I find yet another reason for the aforementioned evil, namely
Original

bat Sominigc dele Lcere eenii^finb icLadchjcK keuren , (ï\ tWlKU Dat IIUU bCljOOJt

English

that some judge this doctrine to be somewhat burdensome, and want to think that it ought
Original

yjooaacffelt tc toccöÉU / t. to. mea begint dar natuyrii jcke werck öoo? tpgen ccag? ten fee tiauö genomen / eeu^pïcnfcöc cerlufhticpö/ Doo? öe waic btkcruigc, of (icHentoectmetUjatjiJOOjUtttpbenDeöiipofutc bööc toe teljoubcuj enimn meent tjet Ucckc geb?agt te öebben aI0 ben nuuftye baac toe comt. €cn Iclienbig beUJü0 öan bc buptiecedood-ilaaponfececuire/ oldmenfoduyaemisUoo? ii^c

English

to be smoothed over, i.e. one begins that natural work taken too firmly in hand by one's own effort — a human respectability — through true conversion; or one knows with what words of the above-stated hypothesis the old is to be kept; and one thinks to have accomplished the work when the person comes to that. A living proof of the outward death-sleep of our nature — old men are so accustomed to their
Original

OanfUt / enbC keerfe vandefeH. Waarheyd uptbOCt/ om die Dinlterms tC ÖeCO?

English

ways, and the candle of this holy Truth going out, in order to cover those dark corners,
Original

mcn/ aantoclcl5cdiekeerfefoubfcl)abelücü3ijn«t.to. men liet een Natuyrhjck werck (bat bogbuifiecni.ö W Dooa een geeftciijck leven aan / en men bebecRt bc

English

to which that candle would be harmful — i.e. one lets a natural work, which is dark enough, pass for a spiritual life, and one covers the
Original

WaarheydbanbeNoodlakelijckheyd van ee<i ander begin^bOO^ toelCBC gcm. OUtf

English

Truth of the necessity of a different beginning, through which the aforementioned witness
Original

ftetnijs toeg genomen foube conncn toetbcn. toanfcljapeneongeflaltel

English

could have been taken away. The misshapen and unshaped
Original

U rb. ^eec bjel ftebt gp bat aangcmccclu mijn Heer. m die dood-flaap fyn nJp oetoaftt/ en / toecluonjïoci^eete niet op/ ben«©ulbcnb?oom banceng;ote/

English

Urb. Very well, you have observed that correctly, my lord. In that death-sleep they are not yet awakened, and — being so entangled — do not rise up, that Golden Tree of a great,
Original

aefpjepbebe / figtbate tiercöe fal onjJ al becbec betoUecen / top fullcn fuKft ciatergoud üoo? tijn aanfie»/ en alle onfe mifg;epioe actiën baac na (ïupwn / al$J in bc fjanbeling öeu felbec Ueel ligt nog fal moeten te paffe comen«

English

widespread, visible church will deceive us all the more; we shall use its tinsel-glitter for its outward esteem, and direct all our misguided actions accordingly — as in the handling of the same, much light will still need to come to bear.
Original

Ahik. u bib u / laat mp Dier toe an een clepn iipt(lep)e)'t geen nog op mu» tonc toa0/ baac bi» tc boegen/ tot beuefligmg ban bat OP baat fegtw. Broeder, nsp buncUt icli t feiue ooh acmeccfit|)ebbe in t flufli ban bc ïugt te oetfenen, of mee te oetfenen. ^10 mcn fict bat ccn menfcijcboo? be oeffening ban fo cene heyiiame

English

Ahik. I beg you — allow me here to add a small illustration of what was still on my tongue, to confirm what you say there. Brother, it seems to me I have observed the very same thing in the matter of exercising discipline, or of failing to exercise it. When one sees that a person, through the practice of so wholesome a
Original

ordonnantie run onlen Coning Opflupft cn Uptbetft / tOt tOOjn / guabC bCjeaÉmn^

English

ordinance of our King, rises and blossoms outwardly, toward adornment, grace-adorned
Original

ge bcr l^eel-rtuc(l«eH openbatingcban beel guabe gjonben / ja ooh tod tot een ongcbonbenenatgccleben," foi^mengctooon te fcggen/ bat de Tugr öcm acf gccmaatöt/ menfoccHt Ijemtoeectotftilte te brengen/ men laat toat ban bc (€ugt ballen / en fouun beft ban focr lumcn Ijcm toeec tot be keick cn t Sacram. te (tijgen; en gcliulu bar/ ban ( meent men) i0 Ijp. toeec betct. ja men ontfiet fig fomti)D3(S be 1 ngt te oeffenen / ont bat men be liebcn maac argec maacut. ^ict

English

of the healing arts — a manifestation of many grounds of grace, and indeed even toward an unrestrained natural life — people are accustomed to say that the discipline has made him worse; they seek to bring him again to quiet; they let something of the discipline go, and soon thereafter draw him back to the church and the Sacrament to attend; and being like that, then (they think) he is better again. Yes, sometimes one fears to exercise discipline, because it only makes people worse. See
Original

boe bnpDelDCft men (inbCnb^OOm) bienNamyrlijcke heydenlche Eerhjckheyd

English

how one confuses (inwardly) that Natural Heathen Honor
Original

boojbcChriften-goedbeyd Doubt, men beboojbcn immerjs uptfultlic bjagingcn nebenjs Jefus o?bonnantien / bc grond ban fulcbc liebcn te leecen fecnnen/ batfe natuyrhjck en bectoti0(t.to. na beelebeboo?lijcfiebctocccöingen) enöaac te la?

English

for Christian goodness. Yet one ought, by explicit exhortations alongside Jesus's ordinances, to teach such people to know their ground — that they are naturally and corruptly so (that is, after many preceding warnings) — and to let
Original

ten varen als plaiuen van den Vader niet geplantetjJiBatb. ir- »5/ »4« toagtCttbC

English

them go as plants not planted by the Father. Matth. 15:13, 14. Waiting
Original

(onbctonfcnacbcpb)fiacc betanbering ban ben il|emel/iamen beDoojbc cbcti

English

(in ignorance) for their change from Heaven, while in the meantime they are to be
Original

baarom bc tugt meet tC gcb?Upc6en op bat be gedagten en geftalten van (ulcker

English

therefore all the more to be made use of discipline, so that the thoughts and dispositions of such
Original

henen mcec opcnbaat mogtcn toerbcn: toant foo ecnc booiftcpb bcc menfcljen

English

people might be more openly revealed; for such a perverseness of men
Original

cnijjgeenverargering, maac alleen een ontbecfeinge/ toatbP <• J»- "atuyrjijck cn nietgectteiijck , tooubcn top fcibc Bet maac toeten/ cn niet totllensi in oj'

English

is no worsening, but only an uncovering — what they are: naturally and not spiritually. We ourselves would merely know it, and not be willing to
Original

fen b?00mban foe ^rroot een kcrck.cn fUlChC aanfienlijcke ieden leggen ÖlUbcn.^O

English

offend against so great a church and such prominent members lying there. So
Original

laten top am a! in belc anbece gelegcntljcbcn blinb-bof ben : Wcw^t een lo^ / bic» Icöclöcfemeufcöc/ biefönc blecfcftlDche cebcnen ijceft toaatomten Avondmaie tóilt gaan/ booj/ bat öp baat boo^ Ingetoomb en betec fal fön/ en binbmcn bat öp figtwteclöfftc bctcc b?aagt/ fonbec batmcn ccgcnjïin enigv ^eitciijckieycnot f efus g^ftaite tn ficm fpcuct : ofte toenbt ccne om fönc ctpcrlijcUc upt fpf'iclKben loan t H. Sacrameni Of geDoubcn/ boo?/bat bp niet ten ^tXi ö^auf c loffct tocct/

English

let us in all these other occasions walk blindly: Here is a boor, a wicked person, who has his fleshly reasons for wanting to go to the Lord's Supper, on the grounds that thereby he will be inwardly moved and will become better; and one finds that he outwardly behaves somewhat better, without finding any sign of spiritual life or Jesus's form in him; or one turns aside his experienced public profession from the H. Sacrament made, on grounds that he should not become too coarse a scorner,

BÈSCHOUWINGE

Original

BÈSCHOUWINGE

English

CONTEMPLATION
Original

gn'töebauptBDcffdfjSöcm een toom fj{ «gen bed Quaaösi/ fïröï meent Dp bat*

English

one takes a bridle against this evil, since one supposes that
Original

men gecccö moet fön om t)cm toe te laten/ al^ of öii fiele fo te toinnen toacê/ l»aac>men claacocnoeg toeten can / Ole raenfclje (ö/ en bUjft foöanio ni0 Dp fig bcrtoont Jiceft. maac men totlt ftg papen taten met fo een üoo^geben ai$ of oat 't Gt- citüjck leven toace/ fonöec tjat fig fo notopje tehencn ban 't leben öe0 ^0ec(lee^ beïtonen/ alj* fig toel ban öe becrotte geftaltc De0 Ijerten getoont Ijebben en |o fii t men (ftt

English

one must be cautious about admitting him, as if his soul were to be won in that way — which one can know clearly enough, since the person is and remains such as he has shown himself. But one is willing to let oneself be satisfied with such a pretense, as if that were the spiritual life, without their showing themselves as necessarily acquainted with the life of the Spirit as they have well shown themselves acquainted with the corrupt condition of the heart. And so one sees here
Original

tiepbe)öe vcrbeteringot verargering van degem,Ëcriijkheyd(in Üeöen Dienkt<0ee; fteliiCÖjS en bettonen) bOOJ verbetering of verarpering vai/t Geeltelijtk leven aan.

English

both the improvement and the worsening of outward respectability (as shown and demonstrated in life and conduct) as improvement or worsening of the spiritual life.
Original

Steph. ^atï3cb ich öichtoU0 ooö aangemcccfet/ enmccc conncn ficn/ Dan «ptöjuc&en/ cnethennefnu l)ierm(opbatn)p toeöec lot onf p^opooft tomen)

English

Steph. That I have also often observed, and can see more than I can express. And I acknowledge it now here, so that we may return to our subject.
Original

tIaac OeceOetebecnemen/ t»aarommenfc{)2oomagtigi0 ben menfciie te bettlacenöatiptothetvereyfchte onmagtiji 10/ t to. om öatmen maat pecfozce to«t/ ftpfai beter wertlen, fonöct öenm0 tc D?agen / ofDU25£tecfcDap boo?öe nature of DOO? ben H. Geeft geftfitet / baar ÖC dele alleen goed, en b' andre ,.fcha-

English

We perceive from this, therefore, why one is so bold as to declare to a person that he has the required incapacity — that is, because one merely forces him forward: he will get better, without asking us whether this improvement comes by nature or by the Holy Spirit, whereas only the one is good and the other is harm-
Original

rieiijck en dodeiijck tsi / al.ö öe i^ccte aon-totjfl. jBatfi. 21 : 30/3 r. ürb. j^ogesne redeönncötmp/ bat Icft baar ban fic/ Vnnden, t. to. Ee-

English

ful and deadly, as the Lord points out, Matth. 21:30, 31. Urb. That is a sound argument to me, which I see confirmed there, namely, a
Original

ne traacheyd in 'i verdedigen en uyibalen van de H. Waarheyd. ^(0 bC partl)pen ÖOO?Öarc fchijn-redenen , bte ïjaac de Nature lecrt/öefelbe beftoacen metlalt'eren

English

slackness in the defending and drawing out of the holy Truth. For when the opposing parties press with their specious arguments, which Nature teaches them, and one opposes them with slanders
Original

«n baifche gebolgen / ban flaan top foo en (iat-oogen op gem lafiercn öst top onjs geljeelbeflcöcnin'tweder-leggenberfelbec/ en menen ban b obcctotnnige bc^ Ijogten te Rebben / enöe'tgcbjecftban geeflelpcbe <0pgetocflitljepb boctonö öe fa&e niet becöet <n te fien / en upt te Jjaien / om öe ccagt tot fjct te genöcel baar in tebinben/ baartocbteH.Waarheydfomtüö^allecnemagttoiö. ccne lofc giecp banonfen«©ecfilücfecnbpanbom buptcnfcl)oot0 te biuben/cn öcnoojlog banfü* nenbobemtetouöen. fobun6tgeton0berregeb?agt/ al0 top öe lecre ban öe^

English

and false consequences, then we are so quick to fix our eyes on slandering them, that we resolve entirely to refuting their arguments; and we think thereby to have the victory of the matter — but the lack of spiritual alertness prevents us from seeing and drawing out the matter further, in order to find the force and the whole truth in it, for which the Truth alone is sometimes sufficient: a loose grip on our adversary, to keep him outside the fold and to maintain the war from his own ground. So we are driven astray when we discuss the doctrine of the
Original

Regtvcerdigmaking van een Sondaar, en't Heyl des menfchen om niecbebrüöen

English

Justification of a Sinner, and the salvation of man, in order not to be burdened
Original

ban ölen blaam / batblefojglofe menfcften fouöe maöen: baacöie Leere der

English

with that reproach, that it would make careless people — whereas the Doctrine of
Original

Genade nogtl)an0 / b'ecntge grond is van alle ware Heylicheyd. fO gaat ftet itt befenOOhtOe - ftet bUnllt On^aibeel/öat top öe Lcre v.in der menfclien onmaf t ten

English

Grace is nevertheless the only ground of all true holiness. So it goes in this conflict. It seems to us to be a large part that we maintain the doctrine of man's incapacity for
Original

ceeftciijken goede ftaattöcI)ouöcn/en tegcnbe la(!erbatfpffl)aöclühfotrM A'»' -ri

English

spiritual good, and defend it against the slander that it is so harmfully
Original

öe befiCtlnge/verdedigen, fonöer te betoeren bat Öte crkcmems van, en V

English

for the sanctification, without demonstrating that the acknowledgment of and
Original

cveen ontnaet.en dis aangri j pinge van Goh fterckte door'cgclovc, b'ecntgc OO^juUe

English

truly feels, and that the apprehending of God's strength through faith, is the only true
Original

w/ ban alle waragtic^ebckeringe. enbc öat/ fonöct btc/ alle befteclngc maar een fchijn (0.fiet/fooboenDefoubmenbenbpanö infön epgcn baitidjepbbcfocclien/ cnbebit tebetfupmen/toecbbanbe0^ecen^.oo2bcclaoterboigt / fulr öatmen in nem. verdediging toel met tooojöcn flaan blüft / maet in ö' oeffeninge fclbe / citin 'iboo?i!ellen(infonbccbcpb aan nog onbeöcetöen; frti?oomagtig i0/ m toare bet toat rcbe ban bJcn blaam. ^ï^it fijn ccnigc öe oojfalicn ban öit Quaaö We m'i fo boojcomcn. 3laat on^ tot toat anöet 0 boo:t-gaan gelieft ftet a I. <Ccne Houft-mifgreep onfe0 bol]c / öi< be Heylicheyd en öctigöfaamrjcpö onöec

English

ground of all true conversion; and that without this, all sanctification is mere appearance. See, so one would seek the adversary in his own territory, and to neglect this was judged by the Lord's Word as follows: so that in defending it one continues to strike with words, but in the practice itself, and in the setting forth of it — especially before those not yet instructed — one is so bold, that there were some reason for that reproach. These are some of the causes of this evil that we wish to prevent. Let us proceed to something else if it please all. A chief failing of our people, which gives holiness and godliness among
Original

ÖC gen. Gereformeerde al0 de Dood-öeek geeft , i0/ Of fp die ontttm ÖC %itit

English

the Reformed the death-blow, is whether they rob holiness of its
Original

ÖÊCOnvolmaackiheyddcrgelovigen op eerden.

English

imperfection of believers on earth.
Original

Ahik Mijn Heer öat ijS ecn 5CC / baat f cfe nog gjonb nog toal aan en tocte. V rb. €n fo fchadeli jck , böt niet en toete of opb enig getoeef! 1.0 / öat foo

English

Ahik. My Lord, that is a matter on which I know neither ground nor weal. Urb. And so harmful, that I do not know whether there has ever been anything that so
Original

Z 1 O N, VIII, t'SAM.

English

Zion, VIII, Together.
Original

gemcyn (AH <CD?tfi?ncn aanïjmo/cn öat foo doodeiijck ujojoi. mp biincftt/ OebDcn onöetemlfgwntjareöupfenömöcfc Ijccft füiie tien - Dupfcnucn üaflaöen. in

English

common among Christians, and that is so deadly. It seems to me that for many hundreds of years this has laid tens of thousands low.
Original

iMWgcthmpfCÖUnclnïlCfen^cnÉgeiiicne en fouveraine ooifaak tCflCH Dau igruwlijk verval van de üeugdlaamheyd onöCCOtljSj 0«lÜCfc *«''gti» üelcnaanOen mc«*

English

and it is a common and sovereign cause of that dreadful decay of godliness among us, which also gives to the
Original

fcije ccne bpfoniïcren gianfcD geeft.

English

person a particular luster.
Original

Sceph. iBaatfOUOmcnniCtWUÜCfiaande waarhcydvandieLcrciJCoinnÈtl te

English

Steph. Should one not then, notwithstanding the truth of that doctrine, begin to
Original

ttoüff^len/ Die foo tiecl quade vru^un ooo?iI)?engt.

English

doubt it, since it brings forth so many evil fruits?
Original

Urb. 45tenfjnj3f Broeder : toant'iH. Wuord Dcfdüc fecc bllPÖClijffi lecTt ctl^

English

Urb. God forbid, Brother; for the holy Word teaches this very clearly, and
Original

öeUcjttgtfiggcnDe bat top Ijlcc ma ir ten deeie kennen, fuiï iWicnöt' tcgm öc bo!ï maahtücpöingraïJcu/iCoM3:9/io/ii. Du uö alleen of tooo^namentlijcli t o»oec)rf)cpb tuffc&en öen We^^'n *c Eyndc, öe Grane cn De Glorie. tntK moet becljalben D'ouU^uatbaeiUepö of quade v rugten ban öicn boom ntct upt btf-fdfjS aacö/ maat upt Dm to^toai uan öet uïcnfcljcn mii-handcungc ijerbooit romen.

English

by declaring that here we know only in part, as is confirmed against the perfectionists in 1 Cor. 3:9, 10, 11. This is alone, or chiefly, a distinction between the Way and the End, grace and glory. And therefore the unprofitableness, or evil fruits of that tree, must not be said to come from its own nature, but from the mishandling of men's abuse of it.
Original

Sicph. jiDaar comeu ocfe guaOe b?ngtcn upt De miigreep boo?t myn t^ren/ cf upt tjet miiinuyck bau öefc lecre i

English

Steph. So then these evil fruits come forth from the misapplication, my lords, or from the misuse of this doctrine?
Original

Urb.^at oppert gp^ti)ötgBrüedcr,cttb(eimpoofunal0ihUcbeta . . ;;delinge fcpbe. upibi'poecomcnfp/ en te ïcgte noemen top 't allcjei tenc mügreep van de kcre, gemecfet De mirbmycken öcf felfsi Upt öe mifvactinge ban l)arc rcgtc cragt / oogmerdi/of gebo gen i^mn oojfpioncb Rebben. <0m Dan pet bp te beugen tn fa obcrbloeD(g een iloffc/

English

Urb. That is well raised, Brother, and is indeed what I said earlier in the presentation. They proceed from this: and to name them rightly, we call it above all a misapplication of the doctrine, since the misuses of it themselves have their origin in the misapplication of its proper force, purpose, or bent. In order then to add something in so abundant a matter,
Original

€>nr bolcö IjojcnOe öat een €D?i(!en op cerDe niet bohn.iaftt f}jn cn can / bebat?

English

Our people, hearing that a Christian cannot be perfect on earth, desire
Original

ten bCelfinjS De VoUnaackihcydderdeclen, baat nogtljaujö onfc Mecrc ban die der

English

for themselves the perfection of the parts, about which however our Lord speaks of those of the
Original

trapp n fp^eecftt / al0 alleonfe God(t?eieerde1ecen.^at icli fcgge blijcht fccr cUw upt bare dadt-n en woorden : toaiu men fiet baar pDcr cicben aan (eöere foo^teu ban fonDen a.m ö' een of D anö nhey d, enDe befiraft fijnbe / tot ijare bcron^

English

degrees, as do all our theologians. What I say is made very clear from their deeds and words; for one sees them inclined to all sorts of sins on the one hand or the other, and when reproved, to bring forward for their excuse
Original

fCbUiDlging bp bjcngen/ÖOt fp i . . >. unnen volmaakt li jn,dat yder lo'i fijne hecfr.

English

that they cannot be perfect, that everyone has his own.
Original

?Pit 10 fecr notoir / cn befe Icre foo bcbcnb/ Dat geen ftoarkbepb oberig en can fü"- ^o^enDeooftgem. Sceiiinge ,niifbatten fp t tooojö met en can. toant fp bcr(laanfu;r bancene (abro!me)aiicnihaivi>;eonmoj>eiiickheyd. cnbcfe toeDers

English

This is very well known, and this doctrine so familiar, that there can be no difficulty remaining. But hearing the above-mentioned declaration, they cannot misuse the word — for they understand by it simply an absolute impossibility. And these on the other side
Original

om rwcderleye. eecfl fommigc bCtflaait ecnc onfondige onmogelijckheyd, (ge* InCÖÖan DeganfcDe verdorventhcyd bp OÏC menfCljen allEJ onfondig , cnonftratbaai

English

for two reasons. First, some understand it as a sinless impossibility — taking the whole corruption in those people as entirely sinless and beyond reproach,
Original

aangcmercbttoerö;: tiSnbitblncbtoberbïocïiig in De omfchir e van hare Cjuabc DaDcn of itruyckeiingen Doo? DiejS Dat fp upt De Ouvoima... K V d [jerboojt

English

as is observed — and this fruit appears abundantly in the excusing of their evil deeds or stumblings by means of the argument that they flow from imperfection,
Original

Comcn/ feggenDe^tisdcbrof hcyd ven den menfcli.wy fijn alle Iwacke vaten , wie

English

saying: it is the frailty of man; we are all weak vessels; who
Original

ii'ervoimaackc! enfoboo?t0. Dcfcfonfo gemeen Dat 'tobecD^aagt/ enicftfom? tijbsSbeü begonnen te ttoöfeien/ of'ccnogtoeipmanbb?pbaniöj jafo Dat bet fomtüD0 bp De beflraffer0 felbe al!$ ban enig goeb aliop toerD op genomen / en al0' onfchaidigende(inianium,)of cnfgfiniöbcrJigtenDetnubter lipt 10 fiaar geboden in Defen openbaar: toant can bare onmagt, ofonbolmaabtüïpD een aafie Doen tot baar onfcbtilD/foijS fy meerberontfcbulDelt^b enonion dig.5^c g^ootfjcpD en fcfta? belöfiöcpö banl»efenmlf-c?eep i0b?cbertefienitt mön Weegfchaai van derHeyii-

English

is perfect? And so forth. This is so common that it causes distress; and I have sometimes begun to doubt whether there is yet a man alive today — so that it is sometimes taken up by the reprovers themselves as of some good hope, and as exonerating in vain, or pardoning and softening — but now it is offered openly here: for if their incapacity or imperfection can do something toward their innocence, then they are the more excused and innocent. The greatness and harmfulness of this misapplication is better seen in my Scale of the Holi-
Original

ligen gebreken cnftruyckfTingen i. Handel. II. Onderhand. III. Deel p.ipp.ïï^C*

English

ness, Faults and Stumblings, Part I, Section II, Subdivision III, Part p. 199.
Original

fe batten eenc onmagt, alsJ/bperempel/ in een menfcfteisfomte bliegen/ of io' een een-jarig binbom tc frbröben/of pet fulr. ^an fiiner ten tteeDe / We op lon--

English

fe have an incapacity, as for example in a person's sometimes flying, or in a one-year-old child's writing, or something of that sort. Then secondly, there are those who, taking no notice of whether it is sinful or sinless, understand an impossibility pertaining to all
Original

dig of on(bi>dig geen OpmerCb nemende eette onmogelijckheyd verftaan aan ailcQ

English

ten on sinful or sinless grounds, understanding an impossibility pertaining to all
Original

taMcn en onbepaald, baar otijK 't H. Woord leert/ bat i)et ten aanfien ban ben

English

actions, without qualification — whereas the holy Word teaches that with respect to the
Original

HUnftÖC CCnC onmagi des tweden oorfaaks.fpJUpteoDe Upt fijnC verdorventheid,

English

person it is an incapacity of the second cause, springing from his corruption,
Original

endeihans, ongeloof ,en vry willige ongehoorfaacubey dj en t«n atütfün Uau öe Here Godt en fline l^.tCflelUnge/iSS Ceneomno^elljckheyd desettect» , en uyccomtts,

English

and his unbelief and free willful disobedience; and with respect to the Lord God and His holy ordering, it is an impossibility of the effect and outcome,
Original

ociijcli upt dik Uitluptcn m öejlclunöen öjocpïit, ïaat on.ö t>' iiraeiucn a^n Ca^ naan romende tot een cjccnipclfön. ^p moeflcn öe Canaaniten al(e l ;rt/

English

as is clearly apparent from the chosen and appointed course. Let us look at the Israelites coming to Canaan as an example for us. They were to destroy all the Canaanites,
Original

|)(CCtoaccnfiïOaHrct)onmagii^ toe in haar felven, als rprinckhanei), fjet i^:

English

yet they were incapable of it within themselves, being like grasshoppers. It is:
Original

21/ 52/ 3^ öttbcrgdijcltetcötJiïonfc onmaj;t upt be natupclijcfie b>cDiUbent* Ijepo/ ijoetoclmetDuonbeïfcöcpD/ batbieonfonbiotoajei/ enb'oniefonbigitf. Jiliae?baaccnbobendcsi3^ecen<0ob.ö {julpe en üpjianb öa^c öeiooft ixjm/ en ftï nofl onniagtiQ biijbenbe / toierö bit een onmagc fp^uptcnöe upt l)aac ou^c loof ,

English

Num. 21, 32, 33. This compares with our incapacity arising from natural corruption — although with the distinction that their incapacity was sinless and ours is sinful. But there above and beyond this, the Lord God's help and assistance was promised to them; and yet remaining incapable, this became an incapacity arising from their unbelief,
Original

cnvry willige ongchoorlaamheyd, toaatObCCfp bcflcaft toecben J^Um. 14: CU Qiflt,2:i/2. ïöantfpnietbOOjbe natuyrc maaï bOO? 'c gelove op des Here«

English

entirely voluntary disobedience, which is to be punished, Num. 14, and Gal. 2:1/2. For it is not by nature but by faith on the Lord's
Original

Magt en byftand te bjeccöeDaöben moeten gaan. focntoasSbat ban geen onbepaalde onmogelijcklieyd maat by loeval van haar o.ngelooff.OpCto.el baat Dp QUam en onöec to?Ogte eene feeckere beltellinge dt's Heren Gods, toUlenbe öte Canaani-

English

power and assistance that they were to go. So that was not an absolute impossibility but an occasion of their unbelief. Upon this judgment there came and worked a certain ordinance of the Lord God, who willed that the Canaanites
Original

Tet.tn tnuDDcn ban Daacobetblijben laten/ omDaattc bepjoetaen en te'tugti*

English

should be left in the midst of Israel, in order to test and chasten
Original

flen/alöbiijc{uSfgt.2:i/2/a-<iC'enbaac upt/ eene onmogeiijckheyd des i.ytcomfts! fiet/iiptbcfemifg?eepcomtöet/ bat benmenfctje/to eene onbepaalde of abfoiute onmogeiijckheyd bjomenbe/ CU niet aanmetcUenbe bat be felbe comt

English

them, as appears from Jud. 2:1/2/3. And from this, an impossibility of outcome! See, from this misapprehension it comes that a man, arriving at an absolute or unconditional impossibility, and not observing that the same comes
Original

by loeval van haar verdurvemheyd ende ongelooff , 't gdObe tU ben Heere jefutn

English

by occasion of their corruption and unbelief, does not seek faith in the Lord Jesus
Original

niet op en toecBen/ in welcke wy volmaackt fijn, C0I.2: 10. en door welckc wy alles vermogen, #ljn.4:iv ^penfün niet geduyrig in den gebede Om allej* U

English

— in Whom we are complete, Col. 2:10, and through Whom we are able to do all things, Phil. 4:13 — and are not continually in prayer to obtain all
Original

Ucrcnjgen/ 1 mM- fM7.31BatD.21.bf. 22. ^pengröpenbe,Sterebtebe.0%*

English

things, 1 Joh. (ref.); Matth. 7:7/8; Matth. 21:22, and so on — seeking, crying, striving
Original

ren niet aan / om kragdg te werden in den Htere , cn in de ttertkte iijner Magt , Cp0.6:io.cnom tegaanindemogemhedendes Heren HEEREN.i^.7«:'6.^p enÜennenbe Wet des Geefts des levens niet die in Chrifto is, en ons vrymaakc van de wee der Sonden en des doods. I^om. 8: 2. ten toelffiCU tuftgte de bOlmaah;

English

they strive not to be made strong in the Lord and in the strength of His might, Eph. 6:10, and to go forth in the mighty acts of the Lord GOD, Psal. 71:16; not knowing the law of the Spirit of life which is in Christ, which sets us free from the law of sin and death, Rom. 8:2; and for whom the perfect
Original

te toandclingc toel mogeljjcft fijn foude / tojaten baac niet bie onmogelijcWjeden bictopfiraybermeldcn. ^ .

English

walk of life would indeed be well possible — they do not know those impossibilities mentioned above.
Original

Ahik Of)iafn! onf bolcft en toect ban allen bcfennict/ maat alleen wgarb nemcnbeopbeinïjangenbcïcagtenbieinDaJcfün/ toercöen maat na be felbe/

English

Ahik. Oh yes! Our people know nothing of all this, but only take note of the indwelling powers that are in themselves, and go only after those,
Original

enbecbecofDogecniet. , ^ . , /K^iaf* ü^rnaart hi« sar

English

and not the further cause.
Original

Urb. <2n fo blüft dat ganfcfte werck door den gelove (baat t b«uaan ban af* raeliSbpanben/ aljJ €]cod.i4: >?/i4- 2C{)|.2o: 17/ 20/ 21. 22/ 23/ 24- een

English

Urb. And so the whole work through faith (of which the deliverance of Israel from its enemies, as in Exod. 14:13/14; 2 Chr. 20:17/20/21/22/23/24, is an
Original

booibeelb ban toaiei) in toeUfec Immerjj 't boojnaamfle leven en cragt eens Chnftens öeftaat/ agtcc bïege/ betfupmt/betgctcn: nu fitec ban i«f boojen ooft in be 4. t* fainenfpraak gefianbelt maat benBt eenis toat een notopjc fcfjabe du brengt aan be ware heyiiomakin^e , en Godciaiicheyd: ben meufcöe en tóeet met toat magt ftjj beeft/ oflicbbcn foude door't gelove, in den Herc jefu, en daacom blpbendg fitten in fijn onmagt , en onmogeli jckheyd , ftp de peecdeu of andje oncedelöcöe bicrengelijcïi/alö^f.^itp- bie fig aan een toiito of toom lepben laten om dat fpljaac ssmagt^ioncundigfun. , ^ ... .«»,^,«/^,^

English

example of what is true) — in which indeed the principal life and strength of a Christian consists — is left behind, neglected, forgotten. Now this has also been treated before in the 4th dialogue; but consider what a necessary harm this brings to true sanctification and godliness: a man does not know what power he has or ought to have through faith in the Lord Jesus, and therefore remains sitting in his powerlessness and impossibility, like horses or other ignoble animals, as Psal. 32:9, which allow themselves to be led by bit or bridle because they are ignorant of their own strength.
Original

Ahik. ^eec mcïhÉiijft fiet gp 00& onbec t bol<* een vergnjpmge in befcn / aitf fp / de< Heren Wille fttec outcent aanmetcftenbe aljs Aimagtig , e« fefietlöCB be* ficUende/ niette gelijctt enbedcnc&enfjawnpligt/ enbeg^oMliepböatec fond»

English

Ahik. Very remarkably, you also see among the people a transgression in this, as they, observing the Lord's Will in this matter as Almighty and certainly ordaining, do not at the same time reflect upon their duty and the grievousness of that sin
Original

vaft Z I O N. VItl. t'SAM.

English

Contemplation of Zion. VIII. Together.
Original

llKjj niet Wtt|iaöntlC(fü«ÖC Dat ÖeO^meenemifgreep vandes Heren Bcftcllendt

English

how harmful is the misapprehension in taking up the Lord's ordaining
Original

Wiile):bp nfl/ aljS Of tCpOClI Here diende fo tOfl ïn't bewaren van de ünvohnaakthey d OlSJ irt 't bewaren van de Lere der Onvolmaaktheyd : altDOOJI / alö Of öe UjUIc

English

Will: almost as if serving the Lord consisted as much in maintaining Imperfection as in maintaining the Doctrine of Imperfection; as if the will
Original

cn 'tBtftei öcjfi^eceiunticfcnontf eniGfüi^ omfcDulOiööc/ fo öaiien fp fom*

English

and the ordinance of the Lord excused us from it, so that they sometimes
Original

IpjSOpDebcjlCaffvCöan Üate Onmagt / UpU Men moei dog onvolmaackt fijn: *t is ais otgy de H» oidonnaniie des Heren üods in defcn woudec rcrbreken en ie» gcnttaan ,

English

take refuge in the accusation of their powerlessness: one must simply be imperfect; it is as if you wished to break and resist the holy ordinance of the Lord God in this matter,
Original

(ïfb.'^tiSfoal^aPfiJÖt/ mijn Heer, fo gaatj^Ct. ttiaactoat ecncverkeenbeydj cnöosouatijoo?öfouöfu!)cfijnoni)ecöc Gereformeerde , lepöe ouömaac ten jlcaaitjc tjcü H . Gc cits in die H. waarheyd. maat om tioojt te gam ^0 öet*

English

Steph. That is still too gross, my Lord, so it goes. But what a perversity — and how unworthy it would be among the Reformed, formerly led at least by the strength of the Holy Spirit into that holy Truth. But to go on — so it
Original

IC (jaat fOUVOOUiCUDcfConilchuldiginge op de Otnolinaakiheyd , öaac iXip Ö4ac

English

goes forth with the excuse based on Imperfection, from which we
Original

ban fpjaijcu , Dat öcn on\3ec(ianöiijtn mcnfcljc ben pekelen Saii>?makcr Daac

English

were speaking, that the ungodly man makes the wretched peacemaker thereof
Original

DOO? V)CCllCfl fig COnncnöC tegen alle befchuldigingc van (i jnc conCcierniefcn't DI|)Ht

English

by means of which he arms himself against all accusation of his conscience, and against the right
Original

npt Dc anttöja?Diii opöc befcgulDigtnac of bcflcajfinoc b« mcnfctjt'u} yicc mcDc

English

not the answer to the accusation or reproof of men; with this
Original

geruit flelU;i,ai.lS lUaceDat fijne regcveerdicheyd voor den Hcere,

English

he sets himself at rest; as if that were his righteousness before the Lord,
Original

Sceph. ^at Ijl »joö tc o?of : cn t moctcH al fccc oncunDigc fijn / baat *t fo öj»

English

Steph. That is still too gross; and they must all be very ignorant where it goes so
Original

toe Oiiat.

English

far as that.
Original

Urb. <i5p en fouD niet oclobcn/fioc tiaar fig bat ttt beien op boet/ of gp «»oc(l

English

Urb. You would not believe how closely that shows itself in this, unless you had
Original

felbe gclegembcpD Rebben om be fielen fo bcel te bebandelen/ ai^ tth Dcbüe.upt oncunde cn oiivooriigt icix y d ecfiennc ib bat fulcbc uptmgen fpjupien; en Decljalben bietoat meer kennis Hebben ban beïeew/ bie biagten figfo tcfp^chcn/ maat baac mcbe fgn fp met genefen. cnb' aan b'anb?c föbe/ boe oncundig een menfcDc f0 (Óceft bP maar eutaeficnnljH/ al0 bem ter ^altgbepb noDtg i0) bit fal fjem den H. Geelt lerui Dcciïaan' 10 Ijp maar gcfonö en l)erbo?en aan *t bcrte/ tfomt hier op geen grcirtkenni{reohj;eicerthey daan. bie bat poinct maar rcöt bcfcft in 't

English

the same opportunity to deal with souls as much as I have. Out of ignorance and imprudence, I acknowledge that such expressions spring; and therefore those who have somewhat more knowledge of the doctrine endeavor to speak thus, but with that they are not healed. And on the other side, however ignorant a man may be, if he has but that knowledge which is necessary for his salvation, the Holy Spirit will teach him; yet if he is but sound and reborn in the heart, great knowledge or learning is not required here. He who but rightly understands that point in
Original

flUÜfijnet Él Otbeerbtgmahingc/ bat de Heerc lefus fijne Regcveerdicheyd i?,

English

the matter of his own justification — that the Lord Jesus is his righteousness —
Original

(en bat meet een mcntcljc bcfeffen fal ijp falig tocrben) bie en fal tn befen niet fep;len. JilSjar ont u bat fltuaao onber onö bolf b te boen fien Broeder: ^js u niet toel toeber- baren oat alst gp eene« beftraften ober fjjn fonbe/ öp fig om fig te ontff bul? tjigcn/ beriep op fünonbolmaahtbepb/feggenbewy fijn alle hvacke menfchcnj

English

(and he who will be saved ought to understand this more fully) — he shall not fail in this matter. But to show you how this goes among our people, Brother: has it not happened to you that when you once reproved someone for his sin, he, in order to excuse himself, appealed to his imperfection, saying, 'We are all weak men,'
Original

de Engelen lijn in den Hemel , cn fO tiOOJt»

English

the angels are in Heaven, and so on.
Original

Steph. ^a bog : cn baar bebben top uu ban gefegt / bat tocberbaart mj» baagUjit'

English

Steph. Yes indeed: and we have now spoken of that — that happens to me daily.
Original

u rb. ^aat ban centf boo?t / cn berbjepbt bat auaab eenjS bp ben menfcfic al^ï

English

Urb. Then go on, and spread forth that evil once before a man as
Original

dood-fchuldig en verdo«mnis-weerdig, ontneemt Öem eenjs fin uytvlugr genomen van fijne onmagtvbOO? t Ontliennen ban 't meerdere voorftel ,'en fegt ÖeilV ÏJS

English

guilty of death and deserving of condemnation; take from him his refuge taken from his powerlessness by denying the greater proposition, and tell him: he is
Original

ÖP onmagtig/bp i0 bejS nogtanjS fcbulDig/ en fo boojt^^aar fult gp bcm (ïjj {ip'ec anber^ fo geboeitg ban) baabl0cb ijo^n upt ballen/ In befcDulbiging ban u / al0

English

indeed powerless, yet he is guilty nonetheless, and so on — then you will hear him (if he is otherwise so sensitive) immediately fall out against you, in accusation of you, as
Original

bieb^rtïbïCberdoor deWerdeSalicheydwili doen vercrijgen jhy en is geen perfe(fi:ift>nogpuriteyn,ConbCrflanbig^ hy verftaat dat^en menfche nu niet en can voltnaakc fijn, ook nieten behoeft , maar dat eene onvolmaackte gehoorfaamheyd

English

one who wishes to obtain salvation through works; he is no perfectionist nor puritan. How absurd — he understands that a man can now not be perfect, and neither needs to be, but that an imperfect obedience
Original

den menfche nu terSaiicheyd genoeg is. fietbaar / benaamtgp haar bclcere bef ©nbolmaabtbcpb / gp benaamt ben gunnc gebclc trooft cn ^§alitbepb.

English

is now enough for a man for salvation. See there — you give a name to their doctrine of Imperfection; you take away from him his whole comfort and salvation.
Original

Ahik. ^l^icbtogljS (jS mp bit 00b toebcr baren/ fo bat i6 toel gcoagt bebbc/ febce 't tjj of be Here jefusuptbcrmenff fien ficïtcgcjipabentoarc/cnofde Lere der

English

Ahik. Often this has also happened to me, so that I thought indeed: it was as if the Lord Jesus had departed, being opposed, from among men, and as if the Doctrine of
Original

i^g B E S C H O U W I N G E

English

Contemplation
Original

Onvoimaacktheyd baar tn plaatfc ï»aK gecoTOcn / footoect feH)é töt rü»«

English

Imperfection had come in His place — so it conjures itself into ruin.
Original

Urb. ^{inicttoaac ! cuDattotcenrcotmattöOO?öccl/ om fcat ben mcnfcDfi

English

Urb. Is that not true! And that to a just judgment, because a man
Original

fO fctt" vei kccri de ware en retjce wegen des Heert n; bergetfc'HÏJCiJtn Rorf-lteen

English

so greatly perverts the true and right ways of the Lord, forgetting their Rock,
Original

hares Hcy Is , jefiim ,% toclcfteii fj) immcrjoi öoo? alU \)m fcljuiö/ occh upt Daw pnbolmanchtljcben fpjuptenöe (al agtcDeii fp Die öoem-töCÉCöio)/ boicomi;n:l3ci:* oebmoc binöeu mooen / cnDc ïjarcn trootl focclicnöe in öe noodiakeiijckheyd vaa

English

the Rock of their salvation, Jesus, Whom they should ever, through all their guilt — also springing from their imperfections (though they deem these worthy of condemnation) — come before with humility, and seeking their comfort in the necessity of
Original

de Onvoimaacktheyd. öaat immet^dcs H<Ten Gods fin , CHÖC mcnittg Uan ütt# fcChrifteiijckc onderwijfingc in den Catedi. m't l300|fiCllen bai) gcn:i. Lecre van de Onvoimaacktheyd der Hcyligen, 10/ detnnenlch tc vernederen Cllb' uyt hemfeiven te drijven tot eenenandren , fict ÏIOIll. 7:25/24. enCflteCfi- 3é>|.n4/

English

Imperfection. For the Lord God's intent and meaning of this scriptural instruction in the Catechism, in the setting forth of the said Doctrine of the Imperfection of the Saints, is to humble a man and drive him out of himself to Another; see Rom. 7:23/24, and Catech. Sun. 44,
Original

11 toat een berfmaotcbecftcmöcpbl

English

what a contemptible modesty!
Original

Steph. QDatboetmp/ 'tocengpUoojftebt/ rlaartefien.%nicUnacrben(!5 fobercban een niet/ al0 bie menfcïjen ('t conu nip nu In Den fin biclitoiljl lijebec-barcntcfön)ban benüin desH. Geeiisban onfen Catechiimo regt ge? battet / la lun-reot (irööcn Ijarc bcoröpinocu baat tr oen.

English

Steph. That makes it, as I said before, clearly visible. Nothing but emptiness — as those people (it now comes to my mind that I have often wished to speak of this again) who have rightly grasped the meaning of the Holy Spirit from our Catechism, are indeed driven to produce their fruits accordingly.
Original

Utb, a^atvrugtencunnenbanbanWcnUoomcomen anbcr0 ai0 ftinckcode? toant immccö en tonnen gene bjaie vrugten der weyiicheyd boo?t.fp?upten / al?!

English

Urb. What fruits can come from such a source other than stinking ones? For indeed no true fruits of godliness can spring forth, when
Original

UptbegtonbigCcikenteniirevan eygene verdoemelijckheyd , en uyc de bondige gedagten over en aan den Heere fefus , bolgenjS ^Ol). i ^ J 4/ 5- fonder my en cunt

English

out of a thorough knowledge of one's own damnableness, and out of sincere thoughts toward and concerning the Lord Jesus, following Joh. 15:4, 5 — "Without Me you can
Original

ey niets doen» <Ê n fiet baac cottit bat onf on-ge(laJte ban baan. Ahik. «öelücftonjJ^oic&benfinvangem.Letreniifgrppt teninfigteban ttc

English

do nothing" — and see, that is where our disorderly state comes from. Ahik. Happily so; for the meaning of the aforesaid doctrine grasps into the insight of the
Original

regtveerdigmakingc, fo gcijpt Ijet OO6 deflelts cragr miSS tcn rcfpeCtC ban be Hcyligmakinge. toant/ toaac boOjgem. onfe Catech. die Heyh^^e Lere teC ncbCC ftcl»

English

justification, so it also grasps the force of that same doctrine in respect of sanctification. For, where our aforesaid Catechism lays down that holy doctrine
Original

lenöe uptb^ucfeelijcti fcgt/ben fin van des Heren H. Wet , on0 ban bcfc Scrc obec* tupgcnöc/ tefijn.;Datto3pupt'tgefigtcban dcf.ieifsicherpen eyfch, enöc onfe kriickeonvoimaackiheydbaac benebcn.ö/ g?ott' neerfticheyd fouben bemijgen/ omlntDaceHeyiiKmakingetoc tenemcn/cnöc boo?t tc gaan; öaati.ö 't batbe inenfchcnopoccaficbantiefeH. Lecre. bc faltc ganfcf) anbcrö op-bat, toant bic gcbagte icat in fün ïicctc / en comt fep b' onboojfigtigc bet fomnjci»: upt/ en

English

and expressly states that the meaning of the Lord's holy law, convincing us of this doctrine, is this: that we should, out of a view of the law's sharp demand and our own weak imperfection beneath it, show great diligence to press on into that sanctification and to advance in it — there it is that people, on the occasion of this holy doctrine, turn the matter entirely otherwise. For that thought lay in his heart, and it comes out among the incautious at times, and
Original

anÖjC tonen 't met bCC baat/ Sy en connen dog met volmaakt fijn, iis tevergeets haar daar mede te becommercn , of daar toe te poogen , fC> Cn bat bOCt Ijaat ge*

English

others show it with deeds: they cannot after all be perfect, so it is in vain to trouble themselves with it or to strive toward it — and that does them
Original

nocnfaam ftil te fitten tn bcfentbaat fmmeriJ een leerimg in de muh )cke , al tocet lip Dat lip bit iaac/of bcfc maanb/nog niet bolmaaöt fal fün/baaiom met te traoet icef t/ en oeffcnt / op ïjope ban 't baac na tc toerbcn. ^tet bit i.ö onbec onf bolch

English

contentedly to sit still in this matter; and yet there is a student in music who, even though he knows he will not be perfect this year or this month, does not therefore cease to practice and exercise, in hope of becoming so afterward. Yet this is among our people
Original

CCn ongclOOflljcHe hinderpaal van de ware Heylicheyd , blCAipt bC H. waarhtyd tC

English

an incredible hindrance to true holiness, the holy Truth remaining
Original

bcitoantcntoarc/enlöcïbbanonfepattpcumeeflocmercBt.

English

truly unanswered, as is most noticed among our own party.
Original

l Jrb ^Ci fo berCC gaat befC mU-vattinge van de leere der Onvolmaackthevd ;

English

Urb. Yes, so far goes this misunderstanding of the doctrine of Imperfection;
Original

batbemênfclic dc eeheicWetfclbc en bien ^. naiitofieurtgen regtl onfcc 3le^ bciW / na ujciclicrt alle onfe ï^cpUcDcpö en beüocljening gecigtet moede toetben / booi bc fclbc QiuU gcraalu.

English

that men despise the whole law itself and that holy, straight rule of our lives, according to which all our holiness and conduct ought to be directed, and are completely ruined by it.
Original

Steph. jiBaac Ijoc gaat bat bog toe i ^ ^ , ^ .

English

Steph. But how does that come about then?
Original

Urb. 381 opbecrföcpbcuc toiifcn. W mm b?oomt ban cenen andren eyfth

English

Urb. In various ways. First, one dreams of another demand
Original

des Evangeüumsalsde'sWefS.cn meent de wet epfCljtC »»<^l yo^'^j;"^^" r!^^ laaaibeyd, maaCtDaUSl UJCfb allCCnc CCnc ftuckwijfe gehooriaamheyd Dan 009

English

of the gospel than that of the law, and thinks the law demands a perfect righteousness, but that only a piecemeal obedience was also
Original

van Z I O N, VIIl. r*SAM. 179 gebojbert/tic Wtt cn \ Evangciium öaar in beïfcötncnöe öat gclijfi mcw öoc boo^

English

required — the law and the gospel being confused therein, just as one does for
Original

Öevülcomene mcnttUÖOOJbConyolcomen berragtinge des wtts falig U3CCÖ. Andre rticnen/nu altllOO?" en COUlt bic fcherpe en nauwe vootlteliirge dts wets nict

English

perfect men — being saved through the imperfect keeping of the law. Others think that now at present the sharp and strict presentation of the law does not
Original

paffc/nuïK toolmaahti)cpö bogniet bcrccöoiluft cn 13?. Derdt.ijouöt Ijct öoo?

English

fit, since perfection is not yet attained. Third, it holds through
Original

öcn ecmenen dwaal-grornt Duar DOO? , bat bC Here Godt van den irenfche nier ct»

English

that common erroneous ground, that the Lord God does not require of man what he
Original

eyfcht dathy nict doen enca i. rcGt tcoai fijnc ïcer-ö^onbcnaan/Catcclj Bra.j.

English

cannot do — erroneously applied to His doctrinal foundations, Catech. Q.&A. 3.
Original

en bat bC faafi bcrllUlbcn HilUfecn^ fo op/ bat of de Wet niet meer en IS, of des Hereu mening in dc Wet t onfen infigttn, nict meer cn is , de volmaakrheyd tc gebieden. <Daar lipt ban '.en vierde fpruyt, dat yders magt, ( tn ÖtC n05 niCl flCfcDflttCt

English

and that the matter is twisted together so that either the law is no more, or the Lord's intention in the law is, in our understanding, no longer to command perfection. From this springs a fourth shoot: that everyone's ability (and that of those not yet settled
Original

iioo? Ditoeloobc ttiaatoclÜftfc(f"bjecftijv) inïKm i^, cnban nofloctoicÈi/ nafi)n lutii0)rijnWcten Regel iDccb/cn ftpbolooct bmVoürgangerbic^cm Uctmaant' met te boen/ tn tc fiillcn boen na fijn uyrertte vermogen : OP !. ttjcet tDci bat in te aanfpwhcn hp De liupfcn met be Hectaren boo?.bcn banb bie antbJoo?ö cri)Ot. Ahik. ©pna fonbercïceptie. bit fit fccr t)SQt inonf bolcU/ uptbe noodia-

English

in this faith, namely a worldly life) becomes his law and rule of conduct, and he follows the predecessor who admonished him not to do it and yet to do it according to his utmost ability — knowing well how to address this at the houses with the lords beforehand, whose response he receives. Ahik. Yes, without exception. This sits very deeply in our people, out of the necessity
Original

kelijckheyd der omolmaackiheyd fjacet tPCrCftenteÜeflUptenbatgecn volmaack-

English

of imperfection, to demonstrate from that, that no perfection
Original

tege-eyfchtcnbjerbcn/cnbatbeliccc 43obtnumct fo flucft-toijfc tocrcficn tc bjcbcinjS.

English

is required of them, and that the Lord God does not work in such a swift manner.
Original

lirb. «©aar icQt ban bc vüimaackce wet in bupoen. cn bolotbaar upt weder

English

Urb. There lies the perfect law in obscurity, and it clearly comes out again
Original

'tOCentOpbaabUjfbfepben/ 't verderf van beyde deleeren Ibvan rcgtveerdigmaking alsHeylijimaking. VanRegtveerdigmaking.alief bcn menfCijC fig na bcn Cpfffl

English

to demonstrate the ruin of both of these doctrines — both of justification and of sanctification. Concerning justification: as soon as a man conforms himself to the demand
Original

betf toct0 (bic \)p nu berftaat niet meer tc bcrepfcljen alüS Ijp boen en tan; blijt/ cn boegt/ btïat bcrljtnbcrt ijcm ban baar boo? geregtveerdigitc toerbcn i cn fo batten fp fjet ooli/bien | ei us upt iict oog iö:infonber{jcpb al$f fp fomtöbjS Oojcn feggcn (fal iih 't onboo?figtig/of onrcgtfinntg noemen i) ^at bc ï|ccre 45obt de on voimaack-

English

of the law (which he now understands to demand no more than he can do), he remains content and thinks: what hinders him from being justified thereby? And so they also lose sight of Jesus — especially when they sometimes hear it said (shall I call it incautious, or wrong-minded?) that the Lord God accepts the imperfect
Original

te wercken fijner kindrcn voor volmaakt aanneemt : fihit bJCi CCH gcmccn/ maar

English

works of His children as perfect — which is indeed a common, but
Original

fecr gcbaarluf h feggcn.

English

a very dangerous thing to say.
Original

Sreph. iBaer 10 bat nict foo i t. to. in €ft?i(io aangcmcrrftr.

English

Steph. But is that not so — i.e., seen in Christ?
Original

T ^rb. 'U iBcct bjci foo berflaet men bat: macr fuljc mocflmcn al toel uptlcggcn foubttjetrcgtfinnigiijn.

English

Urb. Yes, indeed, that is how it is understood — but one would have to explain such a thing carefully if it is to be right-minded.
Original

J^et en can ban geen gocbcn fin fiebbcn/aljJ bat De ï^crc bc onvolmaackthedcfn in

English

It can have no good sense other than that the Lord forgives the imperfections in
Original

de wercken der gelovige ouj Chrifli wille vergeeft: fO mOCtlmcn ban OOfl fp?CllCn.

English

the works of the believers for Christ's sake — so must one also speak of it.
Original

fjier bOOJ toerb den pcrfoon in Chrifto bOO? volmaakt CtfJCnb ü\0 ijab hy geen fonde gedaan aiji CatCCft.©? 60, macr nict fijn werck; de per funcn bicrben in

English

By this the person in Christ is recognized as perfect, as if he had committed no sin, as Catech. Q.&A. 60 — but not his work; the persons are in
Original

<5ob5ftooo2b gcfegt gcrcgtbccrbigt tc toerben/ 0om. 5:22-28. ?:». niet hare werken, nu btt aUcjJ ijJ öobcn p 9 96, bzeber berOanbelt/ cn aangcüjcfen/ bat jaonfe wercken voor onvoimaatki tu *0obej8 CU ouf' oojbcel moctcu aangcficn

English

God's Word said to be justified, Rom. 3:22-28; 3:9 — not by their works. Now all this has been dealt with and shown above, p. 96, that indeed our works must be regarded as imperfect in God's and our own judgment,
Original

tocrbcn / faï be lere Ar Genadige regtveerdigmaking tn Ijaat Cragt ftaan. CU bat '

English

if the doctrine of gracious justification is to stand in its force. And that
Original

baar tegfn niet cn öient - bat fp in Chriftoaangemerckt werden; Ujanifofoubcbc Here jefus macr onfc onbolmaafite tocrfecn verdicnftelijk maficn/ toant nl/ bjat <Je Heere Godr boo2 bolmaaftt aanfict/ bat bcrbient. ?t»og bit aUccn om u te bol^ boen/ maat onf boirb cn fiet nog fo bcrrc niet/ maar (leU fig flegji op hnre on voi-

English

it does not serve against this — that they are regarded in Christ — for thus the Lord Jesus would only make our imperfect works meritorious, since indeed what the Lord God regards as perfect thereby merits. Yet this only to satisfy you; but our people do not yet see so far, but simply rest upon their imperfect
Original

maacktc werckt n gernlt CU UOpCttbC bC Heyli^making, hiat tan Upt fO CCnC Iipt'

English

works, and from this hope for sanctification. What then can from such a
Original

fenutoing ber 1^. l©ct bolgcn als? eenc betiagclricïjc forgioof-hey d en bctbal / in t bettagten alt^ooiei tu 'ttocl-betragtcn bet bcugbfamc toereken: pbcr menens

English

undermining of the holy law follow but a deceitful carelessness and decline — in the neglect of the virtuous works as well as in the good practice of them — everyone thinking
Original

be ban fiem maar geeyfcht le werden 't geen hy doen can , Clt mCCr UiCf ♦

English

of himself that only what he can do is required of him, and no more.
Original

Step. Mijn Heren. iSuett öunc&t tj£t tnp ganfcö a«n iDonöcc mtct/ het 'tbolcdfobem'afijSbanöegcitaice eenes waren Chriitens gclüch tUon^ in t tooo^DbcfcU^ëDcntDojD/ en (ooIiêrtQpon^DunDer&eeiDeiimocun: ja Dat fp d( uptcclijcut' ocugöen fclf ÖÉC onccfltfinnige fomtijDjsi nieten ötcciJcUen/ öie öefcn oanitoot (öie l)ct öog maat bp tocüai 10) upt Den ttiege lupmen. tuant ith mcrchc Dat nunfcDen Dn occafic ban Defc U'ere 'c ganicht Cnriltcndoui om Dccöe tocc» pen/ tnöc 't onDerfic boUcn heren/ cnD*al De cragt dei - idts tot ware Heyiidieyd ontfenuUien.

English

Steph. My gentlemen. It seems to me not at all a wonder that the people, shaped so distantly from the likeness of a true Christian, stumble so in the Word described Word, and so astonish our understanding — yes, that the imprudent sometimes do not even shrink from the outward virtues themselves, who drive this hindrance (which is yet only incidental) out of the way. For I observe that people, on the occasion of this doctrine, overturn all of Christendom from top to bottom, and drain all the force of it toward true holiness.
Original

Urb. «itnnogDeötgpmaac toepnfge Staaltjes gef)oo?t Ijan Dat fcD^cftiijfff /

English

Urb. I have still heard only a few examples of that dreadful
Original

ïlcrCb-en3icl-enal-l)etDcrPi)clJquaaD/ Demifvatcingevan dcfeLeere, cn DCÏ

English

world-and-soul-destroying evil — the misunderstanding of this doctrine, and its
Original

felDcc getoolgcn.

English

consequences.
Original

Sicph.43ogfcg(cïiccns5/toa«'tnfetl)ctccDcfellje becftoegcn/ cn 't in Dcfen met De partpc gebouDen i

English

Steph. Tell me once more: what moved you to the same, and to hold to it in this matter with the party?
Original

IJ rb. <6ccnftrt.Ö / broeder , J^ict alleen om Dat OCt fO biijckelijck een waarbeyd

English

Urb. Nothing else, brother. Not only because it is so evidently a truth
Original

ïjS (aiötcliflujS lepöc) in Docgcn Depactpcn fciöe/ Daar gp öan fegt/ niet felDcn in fcD^iften en tooo^Dcn De fclUecrficnnen moeten; item Dat aan De felUc ijangt Dc

English

as (in the previous session) was said in the eyes of the parties, where you then say that not seldom in writings and words must the same be recognized; likewise, that connected to the same is the
Original

Iccre van de Cittitclijckheyd des H. wets> en infonDcrljcpD des tienden Gebodis

English

doctrine of the spiritual quality of the holy law, and especially of the tenth Commandment
Original

(Dat Dan ooft gem.partpen Uerbafferen en bcrmuuhen tnoeten) : maar ootü om Dat upt gem.Eecrcfregt en na des H.Geefts fin veritaan) foo iiptiiefienD-nooDrahe» lücftegebruyckcn comcnDen ojonDDan Dctoare CDjiflcnöcpD cn De0 «aeeiiiüc*

English

(which also the said parties must astonish and move): but also because from the said right understanding (understood according to the Holy Spirit's sense) such urgently necessary useful practices come forth touching true Christianity and the spiritual
Original

hen Icbenö ÜetrcfTtnDe/ aljfDe ware Vemederinge, Alhangingccns Chriltenvan

English

life — such as true Humility, the entire Dependence of a Christian on
Original

den Hemel, in DaaglOcfifcljc UergcUingc en J^cpiigmafiingc/ Vcriochening van alle eygen bcttuyr in't geeftelp leDcn/ en toat al niet^ l^u en moetmen ecne 43oD> f jjf [IC en foo nuttige a©aacljcpD niet bcttoerpcn om Der öofcn miiDjupcti ; maar DcfelüeomDie gcm.nooDfaHelücbljepD crnfiiglerenDe/ mcteetüiebicfjepo merc*

English

Heaven, in daily Forgiveness and Sanctification, Denial of all self-governance in the spiritual life, and so much else. Now one must not reject such a godly and so useful Truth on account of the misuse of the wicked; but rather, earnestly presenting it for the said necessity, with reverent mark-
Original

ficn / cnDC aanbidden des Aller-hooglten Hcylii^ onberifpelijck uordeel , fijne H. waarheden fO DcftCilenDC / DatfC DCU CCUCn een ijeplfamc medicijne en f^ij Ie van 'i

English

ing and adoring of the Most High's holy, unblameable judgment — so ordering His holy truths that for the one they are a wholesome medicine and style of the
Original

gee(telijckfte leven fiju / CU Dcu anDjc (Doo? tocDal Dan fijn l)cr&ccrtöepD)tot een

English

most spiritual life, and for the other (through all his perverseness) into a
Original

verderflijck venijn, UolgenjS i§Of. 14.: lo. D' overtreders vailen iudic regie wegen, daar dl- Regtveerdigen in wandelen i en Jcfus felve iheyl des Werids , iDcrD flC*

English

destructive poison, according to Hos. 14:10. The transgressors fall in these right ways in which the Righteous walk; and Jesus Himself, the Savior of the World, was ap-
Original

(Icltom fommtgc tot een val te fön/ Huc. 2: 54- i iöct- i* 7' 8.

English

pointed for some to be a cause of falling, Luc. 2:34. 1 Pet. 2:7, 8.
Original

Sccph. ^0 ftc icU Dc nooDfalicUjcliljcpD ban Dcfe Lere (aiijtt Heer;: toant / Ijoc* tod icft Dit J^.lJciepDbanDcSouverayne Majefteytin bclcn toclgcmcrcöt enge* pjefcn Iielv fó en l)cb icli tnogtfianjJ nopD fo ogenfctjijncUjch gcfien aié in Dcfen.

English

Steph. So I see the necessity of this Doctrine, said the Lord: for although I have in many places well noticed and praised this holy Quality of the Sovereign Majesty, I have nevertheless never seen it so evidently as in this.
Original

toant ebcn Dat'tgcen Dennatuyrlijkenmcnffljefofeer verderfr,tot eygen-onrchult, lor.'loo(lieyd, vertrouwen, jatroolt DiCUt (toaUt DtffttoijlSi mcrCftt gp Dat Dcn incnffOe ftg trOOft Daar meöCdat'er dog niemand vülniaackifijiien can),Dat flrccllt ben veKi^iiedcr, die van den Hemel geleerd is, tOt fOO COflCljjCftC gcb?UpChcn alj$

English

For the very thing that most corrupts the natural man — toward self-guiltlessness, licentiousness, confidence, yes even comfort (for one often sees that man comforts himself with the fact that no one can be perfect) — that which flatters the carnal man, who has been taught from Heaven, leads to such costly practices as
Original

OPDaarUerüaaiDc/ jacbcntcgenjlrüöioc/ aljSicif-bcfthuidiging, Sorgvuidige

English

the contrary and opposite thereof, namely: self-accusation, careful
Original

netrfticheyd , erkentenis var. EUendi^ihcvdentrooftluofheydin fig |||om.7:24,

English

diligence, acknowledgment of wretchedness and consolelessness in himself, Rom. 7:24,
Original

om m Chrifto gctroofttctoerDeniUiti.bf. if. cnDicrgcUjc&c/(geiijc& onfe Calech. DatnaDf0H.Geeftesmeningefecrclaacaantoü(l opDc n?. iD?.):iar)cm DuncfitgcmcIöcgcbolgcn lJcnebcnsjDiebanu berfiaalt fön/fonotop?«pt Die Sc* re te bolacn / Dot l]ct toonDer ijoi Dat pmant anDcrc gcDagten f rijgt. Urb.^oDceftDanoocBDc Goddeiijcke wijfheydpnjS baat upt toiUcn iccrctt

English

in order to be comforted in Christ (Matt. bf. 15, and the like) (as our Catechism, which according to the Holy Spirit's meaning so very clearly points to this in the Lord's Days); and these consequences mentioned, besides those already recounted, seem so necessarily to follow from this Doctrine, that it is a wonder if anyone gets other thoughts. Urb. So also has divine wisdom wanted to teach its praise out of
Original

van Z I O N, VIII. 'cSam. i8i

English

of Zion, VIII. 2 Sam. 18:
Original

ff««DOiJnoodfakelijckllcnmcnfCD<fpÖCGoddelijcke leringe iJtt ^, ttwarïjcöcn

English

the necessary need of men for the Divine teaching in holy truths —
Original

öiiii iJODcn / fai iK letter fjciti üUt campfiiliö DooO fiam m 006 jjoe weyniue Daat

English

to honor — I will describe it more clearly still through what little was found there,
Original

ÖCbonÖenUJaöcn OantoClÖcndc Heerefig lelvenWfÖncH.waarheyd Of fOlUn regien (in OpcnÜaCkt.

English

of those willing to honor the Lord Himself with His holy Truth or to walk in right ways, in public. Urb. Very recently I observed the unrighteousness of our people in the misapprehension of holy Truth, manifestly in the mishandling of points in various churches among us and the 'Paul's Porch' in which he found himself more engaged
Original

Ahik. guUcU faücncnpecfoncnïicbiffiöatooftaanocmmht/ fiifallKd liQt noa al tc pafTt: coincn. Eaat onsi nü Uoo^tgaan fa tUl bilHft.

English

Ahik. Several persons have noted that already; it all still fits here well. Let us now proceed as far as seems right.
Original

Urb. ^CCr QCCCIV ttlijlH^CCr deonregtilninj^ht'ydonfts vokks in 't mifvatten der H. waarheyd,ÖUU£iUm|>/ OpeuÜaaClIJgOORoanfrt) fecC !n De miftiandelingc der poindenin verfchi. iiirchenons en'i Paul Jorti in tnelcbcn f)i ftg ItlCCC geOcfo;^

English

Urb. Very recently I observed the unrighteousness of our people in the misapprehension of holy Truth, clearly visible, manifestly in the mishandling of the points in various churches among us and the 'Paul's Porch' in which he found himself more engaged
Original

muct/ fll$i ocrtfo^mecro toerclartn : m mag 't fclUc al.d ven Twedc Hootc-Uuck bil!) Dc Aaarhcyü.t;reuck oaöcc oiif Uoicti aangcmactu kDcrtun. fict i^oUcn 7. t'fa«

English

to declare further still. And this may be made known among our people as the Second Main Point of Truth's fragrance. See Pss. 7 and
Original

nuiifpC. p» 145. ©OUeutjcUÜenUJptn't gemeen verval, ofuiirftelin den aan-

English

compare p. 145. Above we pointed to the common decline, or drift in the begin-
Original

ftci.utbaaromcciunopcnöcöepjactöcfje gcfp^ofjeiw en.licclaagt Ijoemm met Ö-t Qitaoc , Cl) öc aiifü^upfhcii tc iifcujirptiv Ude goeöc ialicn fclDc Ucclüo?pcn Dccft. .JiDaac in bkUrauffmifpjcptitfig die mithandeüng iipt/ cnöc ijduch on-

English

ning, gathered from the practical conversations, and lamented how one deals with the evil, and how setting aside the excuses has cast away the good. But in what does this mishandling show itself now, and what occasions
Original

lult , vlcclchlijck ^emak , fwaar-hootchgheyd, opinie van onnodichcyJ, en dietgelijkc DCrt mcnfC|)C in t Ücgill tot verluym van goede ocfFeningen Ü^cngt/fo bjcngi |)Cm öaJC nagcm, vtrluym toi verlies en iinf-vatiingevandewaarhcyd fiilic/ ÖIC

English

dislike, fleshly ease, dull-headedness, opinion of unnecessariness, and the like bring a person at the start to neglect of good exercises — so does that subsequent neglect bring him to loss and misapprehension of Truth itself, which
Original

Oan aiicocffcningc uptboënt/ en Den mcnfrtie bcrtoccft. ofnoc om Dc;e ^ crgni totccnigc üooföcn tc bjcngcn/ bjil icli 't ccrftc ma^

English

grows out of disuse, and misleads the person. But now, in order to bring this negligence under certain heads, I want first to make
Original

hen Dcc gcneiV Die ikw. . om. waarheyd belijden, Of alt|)OO.e{ flUt tiOOjgC^ Den/ cn dat *t geen fy belijden (beflaanbC in ÖOCH) niec endoen.

English

one of those who profess Truth in words, or rather simply pass it by, and do not do what they confess (consisting of deeds).
Original

A>hik. jH^aac raa6t Dat De oet^enmge toan De aiDaarl^pti ntcc meer al^ iitffdf^

English

Ahik. But does not the exercise of Truth have even more mis-
Original

mil vallingen }

English

applications?
Original

\ J rb. ©cfc ttoce fijn fccr in m gcRegf; mijn fleer , cn Daarom fjeb icirt mifbandciing gcnocmt met een tont gcnicntr tooojD. jlöaar Dog/ a\& top ban De pra-

English

Urb. These two are very closely connected, my lord, and therefore I have named mishandling with a common, combined word. But yet, when we speak of the prac-
Original

dliickedt:r\Vaarheydfpjenen/berflaantOp0?Öinari!Bl Cdeaausimperaros Of) DÜ DaDcn Die banonö uyi cragr van ditwaarheyd , of door een goed gevolg uyt die

English

tice of Truth we understand ordinarily the commanded acts (actus imperatos), or those deeds that come forth from the power of that Truth, or through a good consequence from that
Original

feivebeiragtcttocrDcn: maaralljtcrbtr(laic& (de adus eiicitos, of) Die Da*

English

same are considered; but still better understood are (the actus elicitos, or) those deeds
Original

Den/ Die Dc waarheyd lelvemeilc- brengt , of dieden Belijder, DC 3Baarl)CpD DCf lUDcnDc Of Ujf ft aliS belijdt le doen. 'JïiSf t)p£]C. JDnDclijDcn / Datydcr mcniche fiOC flepn ban bcrflanr lip OOCh <0/ de H.lchriftore lefen end* ondetloecken mOCt 3

English

that Truth itself brings with it, or that the Confessor, confessing or professing Truth, is also held to do. It is lamentable that every person, however small in understanding he may be, must read and search the Holy Scripture;
Original

van kinds of fclbe zi€im.v 15 toant{'fcgofntop)'trcatetocrflanDvan 't h, woord cn l)angt aan De geiecnheyd niet / toant Ijoc gclecrDcr Diclitoijlö/ Ooc bcrliccrDcr/ cn De ftctccrijcn comcn ban Dc 43eleevDcn j maar 't Ijangt aan bic on-midddi jcke OnderwijfingfjDicn DcHereGodt defl.Geeft bcrtocctDigtaan fuinimbevfojcnc tegcben/DcaBaaröipö (fiat ijf den fii.) meerDcnkinderkensofftlepncn/ alöDeu wijfenen verftandigenopcnbacenDe/alfiEDeH. jcfusfcgtiBatl). 11: !<;, <Dit bcs lijDt onf bolcb/ twift-redent Daar boo?/ ftoptmet Die cn Dtcrgciücfie reDencn *t Paufdoin den mond , cn nooifjan.ö fp cn mcncn of berltaan t foo niet / toant fel

English

from childhood itself, as Matt. 15 shows: for (we say) the right understanding of the holy Word does not depend on learning; for the more learned one often is, the more astray, and heresies come from the learned; but it depends on that immediate teaching that the Lord God vouches to give by the Holy Spirit to His own, revealing Truth (that is the essence) more to the little ones and the small than to the wise and intelligent, as the Lord Jesus says, Matt. 11:25. This our people suffer, argue against it by means of this and similar reasons, stop the Papacy's mouth, and yet they neither mean nor understand it thus — for they themselves
Original

bC en ondetfoecken fy i H. woord nic nccrftlglijcft. ^OllD IjCt toCl Upt tC fPKÖClI

English

do not diligently search the holy Word. Would it be possible to speak out
Original

fijn toat een oninft in 't lefen vén t H. Woord Doó?DcnbanD onber onji bolcft gc^ bonbcn toerD / baar nogtfianjJ fn bic (nflonfcgeiuckfniicheyd ooft Deftaat/ ^f. i : 1/2. ^ier cn Daar mag een gebonbcntocrDen/ Die cmgc oenegtntheyd tjeft/ (bat Dan nog fomtöD^ upi anDjc infigtcn fouDe conncn fün) maact bcr mcn^

English

what a negligence in reading the holy Word is found by far among our people — and yet this unhappiness also consists in this, Ps. 1:1, 2. Here and there one may be found who has some inclination (which sometimes might still come from other motives), but as for the rest of the people
Original

b 2 fcOui/

English

b 2 sch-
Original

fctjeii / öie fomtöDjS oelcgetttUcpö mtijö genoeg baac toe öcööcn fonöcn / bfe 4» totTöcu gauiclj met genen lufl Oeöangen / Het woo» d is h«.n loi ten imaai , ly en

English

people, who sometimes had quite enough opportunity for it, they are utterly seized with no desire for it. The Word is to them as a distasteful thing, they do not
Original

tifcbben gceaen lult daar loe, fcgt ^itm. €,6l lo» Conntn fp Icfcn / Étt fön fp on* öec Die / öic met öace fianöen üe koil niet tc wmnen en ijebUen / cn Dccftalotn beel tm0 ïJcblJ*;» o'tt f»0 Ijwc in « oetfencn / toat gaat öaac tiichtoülss een tüö buptcn

English

have any desire for it, says Jer. 6:10. If they can read, and they are among those who do not have to earn their bread with their hands, and have also had much time before in practicing it — how often does a time pass outside
Original

fiaac beroep Üecbptn leuyheyd, In Idelheyd, in tonden ? of OOh wac boecken wen» den^eridgciclci) , ? latoClCHcmet ? Dit , öataileen Heerlijck en noodfake-

English

their calling in laziness, in vanity, in sins? Or what books are read by the common sort? With which? — This alone, which is glorious and neces-
Original

iiick IS. jêijn fn onöccöie/ öte van haren arbcyd ieven; ii)d iDeten fp nog te ötnöen om l)8at iicljamelüclie toecquicUing en anöcrftouD te nemen maat f Geeits voet, lei tDctö bcciupnu. Connen fp met lefen/ Daar ,p in ahe faften btt leben aangaan* öel)acenaaftcnü3etenaantefp?eUen/oml)uip/om laao/ <lc. ïSteifer bie upt ietdc tot dar H. Woord.^ijt föne ljuccn of hcnniffen gaat/ om oefelbe tot luicfe ot>ï

English

sary, is rejected. Am I not speaking of those who live from their labor? They still know how to find time for their bodily refreshment and other support — but the soul's food, the Word, is made worthless. If they cannot read, in all matters of life that concern their nearest neighbor, they know how to address them for help, for advice, etc. Indeed, whoever from some house or neighborhood goes to the holy Word, to awaken those same ones to this or that
Original

berfoch op tc toechen en baar tegentiooojbig tc mogen fijnf^^ia ni. t alleen en Ijecftmen fclbe geen lufi baat toe/ maac ooft men meent bat bic tijb al? onnut betfpilb tojcrö / bic oan anb^c öaac in beftebct tt)tïb : lo Dier of baar een ftinb iuft toi t H. woord ciiiat ofte een bienjlbobe/ (foljetbp pcmanb een boo?tocnbfel foube fijn uPt oniujï tot toeren / bat en fpjeech tcft met boo?; toat 10 baar al tegen te feggeni baar 10 bjat anberjj tc boen / men öeeftfe baar toe niet geljupjt etc. cn baarmen fomtiiböbcfelbctocl enigen tübfoiibc gcbcn tot enige uytfpannuig, cn immers ncefttotipijscn iiaap, baar Occftmcnaltüb een giiaab oog op dat lefen, cnhd uï»tcen\veer.finindieoeffeninge(bic bci^erc tot ccn oojbccl baar onbcr lopen laat; fomtiiösj fonbc Dct tonnen fijn/ om bat funb^en cn btcnflboben tc veel lijd baar toe namen : maartoaarom/ info een gebal/ geen fchere töb fiaar baar

English

visit, and to be present there — no, not only do they themselves have no desire for it, but also one thinks that that time is wasted that another has devoted to it there. So here or there, if a child is drawn to the holy Word, or a servant (whereby perhaps someone would offer a pretense from improper motives for knowing — I am not speaking of that; there is enough else to say against it; there is something else to do; one did not hire them for this; etc.), and where sometimes one would well give those same some time for some recreation, and one would certainly diligently counsel toward rest — there one always keeps a sharp eye on that reading, and it causes reluctance in that exercise (which is better left to run under a certain judgment); sometimes it could be because children and servants were spending too much time on it; but why then, in such a case, not set a definite time for them
Original

tOeb002nefCll2ebcni 'tgecn immCrSi Chnlten-ouders of Imys-regcnten li!llj)CH

English

to have regulated living? Which is indeed what Christian parents or household-governors ought
Original

fouben boen / tot voedfci van de fieie , fo tocl al0 booj 't licöaam gcfcljiet/ Dabben fn enig geettii)ck leven, cn bcfcffen toan ber ficUn toelflanb.

English

to do, as nourishment for the soul, just as is done for the body — if they have any spiritual life and awareness of the soul's welfare.
Original

Anik gi'icncan niet locDcnen of 't gaat piegtelingfooonberon^ toe/ cn aller baarbiiichciiicfift in foobele bupfenben / bic ti )ds genoeg Debben/ ja fümtijDö met naren tiib «een toeg en toeten / cn ober m ^'i^ vcrdnj t (al$ fp feggen) foerftcn / hoe baatblnclfcDjch roepen bic menfcDen upt / Daven onUiit in cn tot 'i h. w. o. i'>

English

Ahik. One cannot deny that it goes plainly downward among us, and it is most visibly apparent in so many thousands who have enough time, yes sometimes do not even know what to do with their time, and pass it (as they say) in idleness — how fleshly those people cry out, displaying their dislike in and toward the holy Word.
Original

Steph jBaar (feggen fp ban) men en can oltub niet lefen.

English

Steph. But (they say of it) one cannot always be reading.
Original

Ahik l>aren luft tot 't Woord fOUb Ijaar dnar in voornaamlijck Dcfig bOCn fijn/

English

Ahik. Their desire for the Word should above all keep them occupied there,
Original

cnbc Daar onmagtfomtübsiuytrpaniiing boen foecHert/ maar nopb tijd-vcrdrijt f een fcDanbcUich ttioojb \3m ccn CöJiftcn bic gcfonb|i.ö):baar nu Daar boo?namc bcficDcpb iö in bc blccfcDUjclic en tocrclbfcOe bcrmaHen ; cnbe (alji b« arme « erld naar met ncnocnen can) Ijarentoeblugt tot een ellenbig ii)d-verdri)f is,en i H. naar m^et Q^^^^^^^»^^ ^c confcientic tc dillen/ fomt0b0 toerbt inge*

English

and there that helplessness sometimes pours out a distressed heart, yet still it is a shameful word for a Christian who is spiritually sound — one whose chief occupation is now in fleshly and worldly pleasures; and (as the poor world can take no more) whose refuge is a miserable pastime, and who does not sufficiently seek to still the conscience through the Word — sometimes becomes
Original

ïi rb m ftoijae icft nog ban 't bcrfapm ber huyf-oefFeningen , cn bc^ ftangen iefe-is v'an't H. wuord in enonder het gefinde.mct onbcrrtgtingc cn onbcrb^agw* nt baar upt cn ober. maar toiltgp een lebcnbige fcljctsJften/ ban Doe öet onoer

English

I speak further of the neglect of household exercises, and of the regular reading of the Holy Word in and among the household, with instruction and patient bearing arising from and concerning it. But if you want a living sketch, then consider how it goes
Original

ons in 'i gen een flnat/ nopcnbc bCn pbcr cn hoog-agtinge vah t H. Woord , fo Ict

English

among us in a certain state, touching the esteem and high regard for the Holy Word — so observe
Original

cenö aanbantig/en met een Depligc inftccr op bc öjagtngc bcc menfcDcn al^ t fclbe i„ de ver^aci'er.ngen gcicfcn bcrb / 'ft ffll 't filcr iuct ïn foojtcH bcrbcplcn/ nog ber* bjcpben / toant gi- 1 tocet bat felbe toel. ^^.^^^

English

once attentively, and with a holy zeal observe the bearing of the people when the same is read in the assemblies. I shall not here further divide or expound upon it, for you already know it well.
Original

v.'oor

English

fore-
Original

ficn.

English

see.
Original

2jran Z I O N, VUf. t'SAM.

English

From Zion, Part 5, Together.
Original

fO MijCfet ÏJaaC upt OUecbioeÖiö / Dat fp wel belijden dar yder noodlake heeft 'c H» woord te ondcrluekon , uluac i)St H\ toaacljcpö daar niet voor en houden.

English

So it appears from the foregoing that they readily confess that everyone necessarily must examine the Holy Word, but they do not hold the Holy Truth to be for that purpose.
Original

Urb. »©«fijelUCll0ÖlDClU|)CtUpt't(ÏUCht)anbC Noodfakeiijckheyd der ken-

English

Urb. Well — we have above, from the Necessity of the knowledge of the
Original

niffeder waarheyd. öefcn bdijöcn top j en öeUefiigen ttict fcct belc octupQcniftcn/ üat 't ware gelove fonöec oc f'ettie met bcftaan en can / ia fegg<;n öe ware kej.niirc

English

Truth — seen and confirmed with many testimonies that true faith cannot exist without that knowledge; indeed, they call true knowledge
Original

'twefen vaa'twaragugcgelovt teföU. €n UOJtljaUjBi/ Vrinden, tuat 10 öaac mx

English

the very essence of true faith itself. And further, friends, what is there now
Original

fruwrameonamdeonDec 'ttoolcüin't iwööen öan fo Dele miüöeicn om tot öe enniffe te oecahen i wp cn luinucn ijet toel fo met toeten/ Delüöl Datafgrijfeiijck ver(uyuionOerousli0/ 'üanyderonfe0 boicft^te onderioecktni Daac Doo^ bst Dan ooli acfcDiti/ öat De oncun Je onoec öie ijeplofcn r ö(e maac boo? öc itienfcljcn

English

a deplorable situation under the people in the midst of so many means to arrive at knowledge? We cannot but know it well, since it is frightfully neglected by many of ours who ought to examine it; and from this it also comes about that the ignorance among those who are esteemed as being merely for the people
Original

fiin/ toeenfpfljn]/ Ijatcn U?pcn loop O^eftj maat genoegfame ondervindingen

English

— as they are — have had their free course; yet sufficient experiences
Original

eticntoel c cijgen top öaac üan in tJctfcöepDene oeleoeiuöeöen / infonöetfiepö Dan

English

we do indeed have of this in various experiences, and especially from
Original

fieckie» ban t' lameniprake, ban Ijace twift-redeiiiiij^ tegen onregtfinnigen» ban 'tonder wij Ten der gener die uyt hare huyfencomen; ban f)et doen harer be-

English

the sick, from their conversation, from their disputing against those of irregular minds, from the instructing of those who come out of their houses, from the giving of their con-
Original

lijdeniffe, cn Diccgelijcfte. öicfttoöl0 Ijeöicfi betDaafl o^flaan Den otnaamDeti

English

fession, and suchlike. Often have I stood astonished to see the so-called
Original

€D2i(lcn op 't fieCh-Üeö leacenöe fo oncundi^ en on verilandig te fien m De gronden der waarheyd, en inöegettalte van fijn ficl : 'tljï Offlp'tfÖnlebennlet Ö^JoOjDcn

English

Christian on the sick-bed lying so ignorant and so uninstructed in the grounds of Truth, and in the state of his soul — it is as if the Word had not been proclaimed
Original

öaD/ focnfanl)pnict0bp-b?enocn/ of noemt lip een tuoojD/ fo toepnio tocet Ijpljet te paffe tcüicnoat/ toaac Doo; men fjen fouDe Dat öet iipi oftfWycft bcr flanD engeboelenrotnt

English

— when he cannot add anything, or if he does name a word, so little does he know how to apply it aptly, whereby one would see that it flows from understanding and feeling
Original

Stcph. Samaar / men moet toeten Dat'ecbetfcDcpöene graden fijn: cnD'oofe De ftecfite becDinDett De itcDen Dtcütogl^ üaat: becllanb op te toec&en/ enreoe te geü2upcl«n.

English

Steph. Yet still, one must know that there are various degrees; and sickness hinders many from being able to exert their understanding and make use of reason.
Original

Urb.i^oa:Dat Dient üepDe U\ aanmertbinge te (omen.Chrifti cicynen fijn op D.c Iianöen te Dragen/ maai' kennen ebcntoel Den Here jeium. fieckre bcrftlnDcrt feec/ eDogDctoiiltcftgccniurfcn-alleen/ maat herten-werck banjjaac epfcfie/

English

Urb. Yes, that deserves to be duly noted. Christ's little ones are to be carried in the arms, yet they do nonetheless know the Lord Jesus. Sickness hinders greatly, yet I want not only outward expression but heart-work of their own,
Original

't pm In UefDe Deflaat ; enDe Detofjle fp bermogen^ f^atc ftetbte DeQuaam f|jn DaretijOeiijcfiegcfctieftcntebeïfojgen/ aUfjooö/ fospmetfcfjulDcngeperfl toler Den enD enen Do^ge liaDDen / Die te noemen op fgne plaarfe 3 fo en can tc6 geen td Den tet tocrlö/alsi Ijaac oncunde en gevoele-iooiheyd DeDenfien/toaarom fp ban t

English

— which consists primarily in love; and as far as they are able, their sickness ought to be suited to making use of the timely writings — although, as they are pressed with debts and had a certain thirst to name at its proper place — so I can at no time in the world, when I see their ignorance and want of feeling, understand why they have departed from the
Original

bcftc'I harer Salichend (fjaDDenfpfObcelgeellelijck levens aI0 fp nog natup^lyffe

English

best of their salvation — had they had as much spiritual life as they still had natural
Original

OebDen / en fo beel liefde vDor den Hcrc , al0 boo? De toeclD en Dat öe.ö toerlDïai i0) niet ten minflen fo bccl fouDen tonnen fp^ften / Dat eenen Leraar fig fouDe connien

English

life, and as much love for the Lord as for the world (and that of the world) — they could not at the very least speak so much that a minister could convince himself
Original

toÜf-maftenDat'eC enige (OOÖ De mmfte)bevattinge van hare ellende, ende't be-

English

that there was some (even the least) apprehension of their misery, and of the
Original

ftei der veriofTinge in Ijaac gebonDen tofett. 5Su Ijoe fjet inbefen flaat tn toe? gaat/ mijn Heren, ett 10 ufietclepnfle Deel niette bcr^alcn. fo D^t een Leraar maar enigff n0 Daar op aanleggen toil/ Daaglür binDt öp oc cafie om fig Daar obec te bertoonDcren/en te tw D^ocben/in UeDen Die al lang boo? Belijders gegaen DeDöett

English

excellence of redemption that was bound up in them. Now how it goes in this state and condition, my Lords, the least part is not to be told. So that if a minister will but give any attention to it, daily he finds occasion to be astonished at it and to be grieved, in people who have long gone as confessors
Original

ban die waarheyd Dat 'tgeloveinkennisbeftaat , en deregt gelovige fijns gelovens leven moet , Dat W DOOJ dat ligt , DOOJ toefCfie De Saligmakendc Waarheyd,

English

of that Truth that faith consists in knowledge, and that the truly believing person must live by his faith — that is, through that light through which the saving Truth,
Original

(regt geftenD fijnöe) fijn fjctte tot vrede en geefteiijck leven öetoercfu/ in fioe flepncn mate fiet ooft fpn moge. ï^iec comt é«t Dan ban Daan / Dat bcle Leraars

English

(rightly seen) works his heart to peace and spiritual life, however small the measure of it may be. Hence it comes about that many ministers,
Original

fiet/ tjpfiecfièncomenDe/ maai: Daar op aanfetten/ om Daac maar eenige goede woorden bOO? te Djagen/al0 of Dat fo [jaar laatfte berigt toar«/CnDe Die/of inaar

English

when they come to the sick, apply themselves there only to bring forward some good words, as though that were their last instruction — and those who, or only
Original

trooftende ,

English

comforting,
Original

if!

English

it!

BESCHOUWIGE

Original

BESCHOUWIGE

English

CONTEMPLATION
Original

trooftcnde , OP b(cn OJOnö / ttSlt ÏK Salicheyd in irooft of in eene vafte verfekeri' heydvandenfJemel befiaat/ cnöcöatmcnna de liefde oordelen mOet öau EMt

English

comforting, on that ground — that salvation consists in comfort or in a firm assurance of heaven, and that one must judge by love rather than
Original

ftcrU^noefüntoelflanD/aifmcngcm contrarie quaad letten en ïsatti tiaar ine

English

strong well-being — as when one takes note of contrary evil and
Original

menfCDe toelaljS een oncundig ter; ijk heyden fijn Can : of ook wel onderregten-

English

a person may well be an ignorant earthly heathen; or also by instructing
Original

de , en met l^oo^toaar&e bepalende, op tDcicHe laattle tsöfe icb btben UU n\p ütcbbJÖlsSöeljelpen moet/ alsSCöelÖcfegefeüttiS) geen tcöenlnöembinöen can Dan de

English

and defining with Truth, in which last manner I must help those souls, when the conscience can find no counterweight other than the
Original

leritige en ley dinge des H. Geefts ; Wp nogcftansl foecticnöc tC IjOedCH / ban fulï alleen tedocnjmaar tragtedOO^ondeivragingc of dOOJ woord en weder-woordna

English

leading and guidance of the Holy Spirit; we nevertheless seeking to guard against doing only that, but endeavoring through questioning, or through word and counter-word, to
Original

gelcgemDepd/ en/ foo oc fabe fulr Ijjtn/ üp andetc arjl na Daren rocftand (j.eöie mponbeftenöi tcbeincmen/ op dat mp met de o«;lcgeniDcpdafgefnet>i nU)iTdc/ mpober fommtgeruptd^ucËingente bitbtudeii/ cntotljaren particuiure Mtv troofttngeiipi te laten.

English

opportunity, and, if the case calls for it, to reach their condition by another way, so as to acquaint ourselves with it, so that we are not cut off by the opportunity, not pressing them with certain particular expressions, and leaving room for their particular consolations.
Original

Ahik. %[0 ii fi öu uoje/ öeiu&e ith mijn Heer , en dat f0n die lieden / die dicH' toOl.0 fo dele, aren *t H^iaciam. genoten Ijcbben/ tot loctchc immerjot etn upt» getoictieide kennis van de ^enadeii-Lci (. ,cn een cundigebeproevi s

English

Ahik. So it is as you say, as I understand my Lord, and those are the people who have so frequently enjoyed the Lord's Supper, unto whom there ought to be at least an outstanding knowledge of the doctrine of the covenant of grace, and a skilled testing
Original

S.cpb. jiDaar dc lieden Debben diciitDüi!^ meer ban binnen/ al0 ccnncn ttpten.

English

Steph. But those people have much more within them than they can express outwardly.
Original

Ahik. ^^atijStOaar / maar Doe tonnen de Leraarsin fo byfondere toc-eyge-

English

Ahik. That is true, but how can the preachers proceed to such particular appro-
Original

ninge van de genade daar op aan gaan i

English

priation of grace upon that basis?
Original

Urb. maaar Broeders daten i^Jjier onfoogmcrc&nitt/ maar genoeg / oan te to0feu/l)oc onf bolh met de Lere van deNuodfakeiijkhcyd der kentiiilc- (janOcIt. €nlMp moeten toeten/ dat dit niet alleen fo toe en gaat met enige gwingen dicfecc onervaren en van cleyn begrip fijn: maar gaat oohuade groten, of in andrcfaben

English

Urb. But brothers, let us not lose sight of this here, but it is enough to show how our people deal with the doctrine of the necessity of knowledge. And we must know that this does not only apply to certain groups who are inexperienced and of small understanding, but it also applies to the great ones, or in other matters
Original

cundij>e, verftandigen, enfpjeecbtmetljaar/ ober ïnige voorname ftucken, Ctt ÏJOe fp dc felbe regen dc onregifinnigcn verdedigen (fOnt Qpfe ÖllberSi daar tOe fïi^

English

the learned, the intelligent; speak with them about certain principal points, and how they defend the same against the heterodox — some lords are annoyed that
Original

Öcn)of boojt Raar ceniS met onregtfinnigen fp^eften/cn gp ruit bcbinöcn/Doe crepel sntoanf(i)apcnalleiS toe gaat/ en fioe toepnig fp fomtödjs de termen berfiaan/

English

this is mentioned — or go speak with some of the heterodox, and you will find how crippled and confused everything is, and how little they sometimes understand the terms,
Original

Ofwatfy leggen of beveftigen. JBat nu llier ban d OO^faali fpi of \vy Leraars niet duydelijck en gemeenfaamlijck genocg cn fp^ebcn i dan of bet ii! de lieden fp/

English

or what they say or affirm. What now is the cause of this — whether we preachers do not speak clearly and familiarly enough, or whether it is in the people themselves,
Original

oftjareongenegentheydtotdekenniHe, toaar doo? fp 't gel)oo? / of berfupmen/ of berfiapen / öf bcrdencften/ of anderfinsf beragtelofen/ cndc toaar doo? fp 'i H. Lefen niet betragtcn / (toelcö met regt een ban dettoee bUugelcn gcfegt toerd/

English

or their unwillingness toward knowledge, by which they neglect the hearing, or sleep through it, or are distracted, or otherwise despise it, and whereby they do not practice holy reading — which is rightly called one of the two wings
Original

toaar bp den menfCDc onder des H. Geefts werckinge tOt de H. Kennifle blicgt:; of hare heydenfthe on-geftalre al van jongs aan, bp geb?eb/ banftupf-onÖcrbDÖSf/

English

by which man flies under the Holy Spirit's working to holy knowledge — or their heathenish ill-condition from youth onward, through lack of domestic education,
Original

ofalletimmccsi follaat Detdaar/ en ban d'oo^fahen op een ander gelcgcntljcpö wfïJ?efien.

English

or always leaving it thus, and deferring the causes to another opportunity.
Original

Ahik. 3©ati3S dat eene felbfaamcfaatfie/ met ernflfo te leren/ en nogtljani* fig anders te gedragen , ebcnaliöof nienful]cmaarprofürm.i,en om toel flaansf toil d?iJben toonde i Sn bclc andze faben Ijeb icb dat fomtödjS met fmerte oangc?

English

Ahik. That is a strange case — to teach so earnestly, and yet behave otherwise, just as if one only drove it for the sake of profession and for reputation. In many other matters I have sometimes observed this with sorrow.
Original

mercllt. JlQPCOmtnU bOOJ de Letre van 't kerck-retormtrcn. ^ScBerlijCli de

English

I observe it. Now we come to the doctrine of church-reforming. Clearly the
Original

«©erefo?m ïBaarljepd (mede bjengendtdc ^^crcbandeonbolmaarbtbcpddec üepligcn in dit leben) leert/ dat in de UeulK 006 aiti)d veel te her Ueiien 10 / cn dat men derbalUen geduprig in dat werckbeiigfijn/ en voortgaan moet. maerfjoc berre ifmcn in de ocffcning daar ban daan i üru MMinnni löautolör mogen fommige Bo?en/ dat daar ban gerept

English

Reformed Truth — also bringing the imperfection of the saints in this life — teaches that in the church there is always much to be desired, and that therefore one must diligently be engaged in that work and press forward. But how far off is the practice of it — some lords perhaps may be annoyed that this is mentioned.
Original

Z I O N, VIII. t'SAM.

English

ZION, VIII. TOGETHER.
Original

öceph. 'tJiBoetma.ie mcdtcfoalOClCflCnfÖ»/ om bat men OCCn Reforma-

English

Steph. It must indeed be confessed for this reason, that there is no Reforma-
Original

ueaiUecnÉcmr. üDadCmijn Heerst en can bcfaficbanbc laerchc n(et ms fa oeHdtiun/ batmenfi;agi.ncanNu}tt wel ? tmmersionfcGcretorm. Waarheyd ijS tn Caicchiïmus en Cunreiiie nu fo Dolmaatbt/ bat icft bcefe men foubfe beöcc* Ucn/ bJouDemenftijerflcllen.

English

tion to be found at all. And my Lord, the matter of the church cannot be so established that one can ask: Is all well? Indeed, our Reformed Truth is in Catechism and Confession now so complete that I fear men would have settled, would keep men there.
Original

Ahik. ©anbe^ltre/ tufp^ebeifefoofeecnict w. Broeder, moctocl oob fe* fier rgf/ öataUüöDefelUenoöboojdacectoürenbanbooHlellen/ üciDijfen/ ca

English

Ahik. Of the doctrine I am not so dissatisfied, brother, but one must also be sure that all these same words are continually set before the people, demonstrated, and
Original

öicraelucüenoGt)olpeiuaniDctücn:ianietfclöenacbeiii:t ijct/ Dat men bewoorden van de Fordiuhcrcn ijo»öenöe/ban ben im des 11. Gceits noioualp af bbjaalt (aelijcH top in öcfc cnfc oiiOetfjanOeUuge niet felbeu aanmerchen). toiö m foo cm Otbal t» be Rt tónna' ie feec ban noDcn. u rb. jiiap Deeft ooö altjjb toonberlijcfi acfcfjcnen/ bat baac top d' on vaimaakc-

English

thoroughly applied to them; it is not the same thing that men, keeping the words of the Founders, are habitually turned aside from the meaning of the Holy Spirit — as we not seldom observe in our own discussion. And in such a case the knowledge is very much needed. Urb. It has always seemed wonderful to me that where we teach the imperfec-
Original

heyd la du leven leeren / ti3J> nogtljanjBi fcOijnen eene volcomenheyd der kenniffe derWaarheyd te (leuen/ baac n00tljan.ÖbeJ^.4Öec(lfeöt/ wy kennen ten dee-

English

tion in this life, we nevertheless seem to set forth a completeness of knowledge of the Truth, whereas the Holy Spirit says: we know in part —
Original

k-n.i coj. I ij 9. atsi of baac nog bp/ nog af te boen/nog te becanbercn en toace:cii

English

1 Cor. 13:9 — as if there were nothing still to add to it, nothing to take away, nothing to change, and were to
Original

infonbetljcpb / pat top fcrjünen alle be bc njders daar var. , ban fo eenen onfeylbaren Geelt te Ijouöcn/ bat ipaUijö (tanbba(tig blöben in bcffeif^ regte bepriipingen. map aaugaanöc: gclijch icU tn confc ientic niet anbcrji fien en caivof be poinc* ten ücc üeieh b •lijüuiiiit (Uil met Gods H. Woord obcc een comcnbe/ fo en tooubeicfinicnianö.ciflarecuptb?ufmnge en betoüfcn bcragten/ en ïicube het p^i^tStSebiötbt ^'"■''^'^"PP*^" beelfiniaigebtoaalt toecb/ al.ïlupt toóojben en Ahik. ^aattooubicH toefen/ cnnfct fofeetbanbeLeere, alö ban be pra-

English

particularly, that we seem to hold all the defenders thereof to be of so infallible a Spirit, that they always stand firm in those same right judgments. But as for me, I cannot in conscience see otherwise than that the points of the confessions, agreeing with God's Holy Word, I do not despise any clear expression and proofs of anyone; and having the principle applied in many-sided ways, it is as it were drawn from the words. And Ahik. — that would be well, and not so much of the Doctrine as of the pra-
Original

<a.,ckfp2elicn / toeUH btCbalOOfft Mmup. bC mifgreep van de Ler*. fP3Ut»tet / Of

English

ctice of speaking, which is most often the error of the Doctrine that speaks there, or
Original

<iie biroo^faacfu. ^Doöjsi Woo}J) 1 bc nature berfafte fclbe / en b' €cRireiuftcPb

English

those causes. Through God's Word, by nature the very same thing, and the certainty
Original

L ilh ?ifin i^.'^ «efojmatie) gcourig agtettoaarbö gaat / en arger toerbt/ hte 8fi?i^\^*^"''^°^ aan t up^toercb na be aaröe facftt. en nogtfjanö toat gebagten toerbcn er gemaaclit ban herfteip^oetoel be tlere(0ob felbe onö met fo ïiatöe tla" ocn/ia 006 toel fomtüD^ boo? Cfjaifii clcpn. n/ bog bcdigreSn / opto^

English

of the Reformation daily going backward and becoming worse, while the drive toward upward work falls toward the earth. And yet what thoughts were formed of restoration — though the doctrine, God Himself urging us with such hard blows, yes, sometimes also through Christ's little ones, through the despised, urges
Original

&i ^fv, ^ ^^^^ Hefojmatie 10 een pofnijf gebob : todcfee ^al0 gp ^^■.tocet)toelainjdbirüuu/ maarniet tot aiui 1. bog toüfftepö moet aebnnjcfet fnS ^K?n?h?R'^"^''"* -^ï bebinöt men bat befe ceutoe fo' üoo^ eTberfieS?/ b^^^^

English

that Reformation is a positive command, which as you know must be followed, but not yet unto all must be urged with wisdom — yet one finds that this century is so through all manner of
Original

1 S?grfrSaS^^^^^ oprocrteWfe^ftaat/ingoege't^Se'SL

English

tumultuous state, in such a way that
Original

• ^'1^,..»'''^^'''; 3h en op'pere bit niet om nopenbc be Reforma-

English

I raise this not in order to press the Reforma-
Original

..^^""''s toeren te (lellen/ te bettoi|l-rebeSen/ bat toa^ban een langer aöem j maat alleen om aan te toöfen bat top niet en boen ^ geen top eeren / enb uw ce.enwerp bebefligt feer bat icft feggef t fp gp be bcof: K°rln7;r;L;,ï fp gp onfe naiaucheyd eene oo?faati baar K maacfit: ïnnM. ƒ Sf^^?' ^? ^^'^ öfburtge herfteUing leeren) onherfteiHjck fijn / en

English

tion to be established, to be refuted — that would take a longer breath; but only to show that we do not do what we honor, and your objection very much confirms what I say: for if you look at the negligence, if you look at our indolence, it makes itself a cause there; indeed those who teach the continual restoration are incorrigible, and
Original

'i?ffi/n reformatie niet en betragren, om bat top een leeuw op den

English

do not practice reformation, because we have a lion on the
Original

weg nen, en wijfer in onfe oogen fijn dan feven die met reden antwoorden:

English

road, and are wiser in our own eyes than seven who answer with reason:

B'E S C H O U W INGE

Original

B'E S C H O U W INGE

English

CONTEMPLATION
Original

'tontÖJCCCfit ö OntOilltOCn nopö aan Ueclea. ï©aatDC Almagnge Heere ge^

English

the discontent and unwillingness urged upon the church. Whereas the Almighty Lord com-
Original

biedt en fijne Huipc, (na (unc i©öf cebkösn/ belooft, DaatijSljet encticl

English

mands and promises His help (according to His gracious election), where the sole obstacle is
Original

Ongeloov,cnöcOnwiIlichevd, Vkclchiijk^cmakofyetfulx, De }aach mU t)p

English

unbelief and unwillingness, which are fleshly; so as to make it vain — the matter is now in
Original

öc èanb tc ncracn : ofte ten fclioontlc genortlen fouo öct ecnc Menfchdijckc Wijibevdfijn/ Ijpöenï^ccccmetöulöclüclt. ï©ant wat toeetmen of fjetpmanö den

English

our own hands to take up; or else it must in the end be attributed to a mere human wisdom, that meets the Lord with patience. For who knows whether someone
Original

Kercke ongenegen fouöe maften^ ^cctt öog Ijceft alier/ooii der m gtiger, herten in lijn ftanö / cnlevdctdicals warer-bcktn : {joe DtCÜUïi)l0 DeUÖen ttJp tOCl

English

might be made averse to the church? Yet the Lord has in His hand even the mightiest hearts, and leads them as streams of water; how much more, then, ought we indeed
Original

omDnfeaetoif-Quptvn bccbolgcntöepöoet)?ce(l/ en De Heere nepoöc De l^ertcn ft / Dat liet maat 0""!^ ö«ï'»töe i maat/ Dat bid al.fo aualijcïi upt/ tjeeft De Here

English

to follow our duty in pursuing our own calling; and the Lord inclines the hearts — so that it only comes down to the measure thereof — but that it thus turns out so poorly, the Lord has
Original

öan non niet magts ^'enücg om De baten tc (lUien/ of oc bcttooeDljepö m Ijaac cp,gen geo?aben ciipl te Doen ballen / of 't fcljipöen tn Dc baten te bctoaten i of me^ ncn \Bp bat De i^cetc 'Dan0 geen miratuien en doet ^ oftja. of menen top neen : 't i$

English

then still not sufficient power to silence the waves, or to cause the storm to fall into its own dug-out channel, or to guide the ship into the harbor; or do we mean that the Lord now works no miracles? Whether yes or no, it is
Original

om Dat Dit De eeuto; iÖ inwelckede Sonedcs menJclien geen oelove en vmdt,

English

because this is the age in which the Son of Man finds no faith among men,
Original

cnDati.öoatichlji t obet-ljaal, iBaatgcno^nen'ttoate alfo Dat Pohtijcke of kerckel'ijcke pctfoncn/ cick op hare \vi)ic' bctcDoeDtD totcrDen en tooeDeDen/ tooeiricn/enbcctDoclöen: IjcefinietDc Heere] dus gefegt bat om 't toercrban

English

and that this, frankly, bears repeating. But granting that it were so — that political or ecclesiastical persons, each in their own way, were made capable and acted, worked, and accomplished: has not the Lord thus said, that for the work of
Original

fiincn Dienft vcle twUt foud comen op der acrdt-n ? Broeder men toenbt i behoud

English

His service much strife would come upon the earth? Brother, one turns and considers the preservation
Original

van de Kerck boo?/maaf ifft b?efe Ijet encfiei eyge n gemack i0 / mcn irtl aan geen on-intten nogon-^unite, tóantbe Rerck aangaanDe/toat toeten top toat öaatoo?^ bacfi^i fpmoet ooftfomtöDjSbefnoeyd toetoen/ omüetcib2ug}enteD?agen /

English

of the church above all else — but if it is only one's own ease, one will attend to neither inconveniences nor disquiet; for concerning the church, what do we know what comes before it? It must also sometimes be pruned, in order to bear the cross,
Original

fU Itecft ben on-lnoed en den druck dickwijls feer van noden : Ie(us OeetfCljt nU fO fecc nlei DOOjDeö Kercksvoorfpoed(geU3hBabel D?00mt) alö toCl DOOJ Heylic-

English

it has great need of distress and affliction many times: Jesus reigns now not so much through the church's outward prosperity (as Babel dreams), but through sancti-
Original

hevd • ató Die 'EieDen fo be Kerck meenoen/al0 fp boo?gebcn/ fo fouDen fp Og aan

English

fication — as those who truly care for the church, as they profess, would then also be concerned
Original

Zyons inncrli jcken wel-ftand meet laten gelegen rpn / en Die DOO? ware Retor-

English

for Zion's inward well-being above all, and seek that through true Refor-
Original

mme bettagten. toat iö Dog bat Sigtbare geftei (alfmcn 't nu »«emt) anDet| aio een miDDel tot bcbozDeting ban'c Onfigtbare i maat Duncfit u Dat al cer^e loflptBe fo?ge te fün / Datmcn Ijet principale of get eynde bop? gebjeth ban Betftel bet« ui> ncn laai/ om fict middel te beftouben i toat feg icö i om Dat iupIï in fo een ftand te fteftouben/ toelcbe niet iwü tot bebouD ban Ijet epnDe noobfafeelücfi I0 ; toant bog deHeereboojbentegenfpocDfönbetfftefotoel L^'^!^^^" - ^^rderi . heyngt. al0 0002 böoifoocD / alö liet fo fijnen wille wilt, fegtf^ettusi/ 1 pett. v?7. Xfom Brolder a^^ ^an Dien bleefcölDcHen ttecfi /

English

mation to be pursued. For what else is that Visible frame (as it is now called) than a means for the promotion of the Invisible? But does it seem to you to be the highest praiseworthy care, that one sets aside the principal or the end — namely the restoration — in order to preserve the means? What shall I say — namely that one maintains things in such a condition which is not at all necessary for the preservation of the end? For yet the Lord, through adversity no less than through prosperity — if it be so His will — sanctifies, as Peter says, 1 Pet. 5:7. So come, Brother, away from that fleshly pull,
Original

ï>aatto)>bobenbanfp?aaen/ t to. ^«»"^"^atuyteriyck Borg^^^^^^^ ^ick voickboojGodsvoicköoubt en fjoubentoilt/ baat ijet Dog bcel al encfeel hrydenich iö'iöatmen bat uy.erii jck geftei Djat / bien "Pt^iöfft'^" «^aj^^to^^^^

English

whereof we were speaking above. That outward frame which holds and desires to hold itself as God's people, where it is in truth very much heathenish — that one calls that outward frame
Original

Chrifti Bruyd en ncbaam noemen / Daat fp na hem nier en fweemt , maat / W

English

the Bride and body of Christ, where it does not in the least resemble Him — but rather,
Original

len/cnonhetftelb/fiettegendeiige beeld b?flagt; 5f»atmen in ftate voorfpoed ,

English

willingly and without correction, bears the opposing image; that one places in the state of prosperity
Original

V "/de Ven gr^^^^^^^^^ fefus HeerH.ckheyd ftelt , baat befelbe( bp tOe.

English

the greatness of Jesus' Lordship, where the same (by
Original

balT ben Coning lefuni albetmeefl ontecrt. jJBaat 't if m/ bat topbaataf-

English

contrast) most dishonors King Jesus. But it is time that we move away from this
Original

aaan / en Wet aenoea/ betoefen te Rebben bat top leerende dat de Reformatie ai-

English

topic, and have it be enough — having demonstrated that we, in teaching that the Reformation is al-
Original

^^fnoodfakdi?cki^^ nopDtotbr boimaacötBepD ett getomen/ enb'

English

ways necessarily needed, have not yet arrived at perfection, and that
Original

men aitüD nebettoaat Dö facbt / cbentool felbc bie mer of weymg oetragten , t fp Sn fKoT^^^^^ ongeloob/ ofanbecfln^toecomt/ mm\fim

English

one has always lamented it in a downward direction, even those who themselves practice it more or less — whether it comes from unbelief or from other sins — one
Original

""rS'^Sttoaïentoclnoa Dele flaaltfe^ orm m üooft te ö?engett^(mijn

English

still has many further points to bring to mind (my
Original

van Z I O N. VUL t'SAM. 1S7

English

of Z I O N. Part 8, Together. 157
Original

Hejen). mancopbattDïiljiccintrtettclanortin/ cn fommla^ïKCfclUrtOocfttot anö?2 foQ2tcn bct^m/ öuncht mp bctet Dat ttjp boo^t oaan. Ahik. ^cöfouöcoocü no8 öct Ujoojöcu Uol fyn. öoDmaoIööcnöatöcfc ttoee

English

Lord). One could let these things rest there for now, and sometimes they also lead to other sorts of objections — it seems better to me that we move forward. Ahik. That would be enough words. God grant that these two
Original

of Ö?!» gctupaai onsl Doen ften / in toat Ccn ongcltaUe De eeretorm . Kcrcke HmW

English

or three witnesses let us see what a miserable condition the so-called Reformed church is in,
Original

cn toat im üvare fchuid Ocfciuc op fio labct. 3©p eti fijti ban niet alleen dienft-

English

and what a great guilt she bears upon herself. We are then not only servants
Original

knegten die den wille des Heren weten (bat mOOCn allCOCfCflt tDCrbcn tefÖn Xtit

English

who know the will of the Lord (which all present ought to be, according to the
Original

t ^, Waoit) fjeübcn) maat fulcöcbfcn Dc ^cm fpct laljjcb in bcfcn veriigiet heeft, ia bicn öc ^ecrc flcöouöen moet toccbcn dc henen gencygd tc OeUtJcn baar toe/ bCf ïDi)l gct Waarheden fpn nopcttbc 't Qccnc tc üettaotcn iü; toat öuncht u I. bat ban nog niet tc boen / maacht bat niet aan vele flagen fcftulbio/ Uur. 12; 4.7 ^ ï©at OcUDen onfc vrome Voor-ouderen op t aanU^hcn Dan bat 3ligt ( bie eenUoubig toecftonben/ bat fulcficJ©aaröebcn alleen hciftek en ocleccb toietbcn om die te doe.i, ja bic öet doen alleen 'c ware belijden aotebcn)lj!er om al gcleben^ <0al8 i^ier/2öeroDlnge, 25aliinol)fcBappen icbcn fp/om 't lefen ban t l^.a©oo?bi't geen öarc nacomcltngcn obecbloebigö connenbe gecnjaen/jabaactoefooemftigaan^ gemaaub/ nu beclsaarloofen. 3l^at fon bic ranclfen berbafterb l ^oubmen oofi beGodiijcke Majeiteytg^ootec ülaam connen aanboen : alieiban befclbebetlig^ teö ftjnbc / be Wanrhcy d te ficn en te Iceren / ja foo fioogfj te fcfiatten c flclijcfi ft» b)aarU)cfi id) bat fp toaacbig ujajet be b^erlb baarom in roere te fitllcn en be €g;U

English

Word), but such as He Himself has here neglected, indeed such as the Lord must be held as having inclined the hearts toward it — while His Truth concerning what is to be practiced is pressing; what do you think it means to still leave that undone? Does it not make one guilty of many stripes, Luc. 12:47? What did our godly Forefathers endure at the sight of that Light (who simply understood that such Truths were revealed and taught only to be practiced, indeed who counted the doing of it alone as the true confession) — for this they suffered everything! Exile, wanderings, banishments they endured, for the reading of the Holy Word — which their descendants, who could abundantly and safely, indeed without any future harm, now greatly neglect. Are not those branches degenerated? Can one also do greater dishonor to the Divine Majesty: all of it being holy, to see and to teach the Truth, indeed to esteem it so highly — as it is indeed truly worthy, that the world be set in commotion for it and that the soul
Original

flenfjepb tc becbeplen ; en met be baab be fclbe te locljenen i ?©at i.ö al fijn ©oojouberen en fijn epgcn boen beroojbelen. febct 't toatc bie menfcDen min Quaabgebjcefltn t $aufbom geblebcn / cnbe i^. aOaarDepb nopb gebcnb t^ $)ebDen.

English

be surrendered for it; and then to deny it by one's deeds? What is that but to condemn all one's Forefathers and one's own conduct? If only those people had remained less badly reared in Christendom, and had never been moved toward the Holy Truth.
Original

ürb. ©hjpbec iji ganfcö tcgtbecebig (mm ^eer) cnbc i0 bat be oo^faacB toaacom be <©cccfojm feercö met fo vele iia^cn alreebitf be gehele toerlb obec gc? flagen bjccb : mnac meefl bat bc ï^eere f^mn H. Geeft, ban fulcfte meer en meet toegneemt / bie fig felben foo met l)m epgen beiybcnii^ beroojbeien. om boojttegaan.

English

Urb. Brother, that is entirely right (my Lord) and that is the reason why the Reformation has already with so many blows struck the entire world: but most of all, that the Lord withdraws His Holy Spirit more and more from those who thus condemn themselves by their own confession. To continue.
Original

tweede foorteöeC Mifgrijpingen der Waarheden door de Reformatie herftclcis. ?I110 onsef bOlCfi Öet baat bOO? fCDÜnt tCftOUben/ bat bc Reformatie inbrengt eenen Gods-dienft , geiïiackelijcker voor het vleefch : baat ÖCt bOgcpnbC^

English

The second sort of Misapprehensions of the Truths restored by the Reformation. As our people seem to hold that the Reformation introduces a worship of God more comfortable for the flesh: where the very opposite
Original

loojj bette ban baan ijj / toantbc Reformatie netgcnjS anbct.ö ban op be gehele

English

is far more true — for the Reformation is aimed at nothing other than the entire
Original

dodinge van het vleefch iff aangclcgt. ^CtoiMC nu tOtjgeïneltC dodinge(faire waar-

English

mortification of the flesh. Now this same mortification (truly wor-
Original

achteiijck cn nades H. Gecits fingcfcDlebeh ) oocö betcpfcfit toctbt in bicgcne

English

thy and written under the direction of the Holy Spirit) is also required in those
Original

öfe met Chriftogcftorvenfal fijn/ CCncgefteelC wcg-nemingeder infettingcn;en raacktniei, en (maakt niet, cn roert niet aan , ombatbcfclbc verderven door 't gebruyck , fflttbc maat na de geboden en leeringen der menfchen , biC (toat teben ban wijsheyd , eygenwilHgen Gods-dienft , ban nedrigheyd , Ctt ban 't lichaam niet te fpareii fp 00(6 gcbbcn / CbCntoCl) (nbC^S H. Geefts mcnfttg van geen weerdeja tot verfadingedes vleefchs fört/ C0I.2: 20/ 21/22/23. fO g?ijpt ben natuyrli jcken mcnfCflC bC tcgcnbeeligc vrybeyd van gem» inferxingen aan tOt (tM dnbjC verfadingedes vleefchs, t bJ. b00?gemack,vleefchelijcke bcgeerlijckheden,

English

who must be crucified with Christ — a complete removal of human ordinances; and it touches not, and makes nothing, and stirs not up, because such things perish through use, being only according to the commandments and teachings of men, which (whatever appearance of wisdom, self-willed worship of God, of humility, and of not sparing the body they also have, nonetheless) are of no value against the indulgence of the flesh according to the Holy Spirit's intention, Col. 2:20, 21, 22, 23. So the natural man seizes upon the present freedom from such ordinances for the even greater indulgence of the flesh — that is, self-ease, fleshly lusts,
Original

en Metgelijcfien. toant öp bog bc meninge des H. Geefts fo toepnig bctftaat sdst bt btoalenbe/enbe fiet ficm (blccfcBelijtfi Wfibcnbc) niet om enige werckingen des

English

and the like. For he understands the meaning of the Holy Spirit so little, that, erring, he sees no need (living as he does in a fleshly manner) for any workings of the
Original

H. Geefts in Ö^ro/geeftelijckebetragiingen, Of Naderinge toten gemeenfchap

English

Holy Spirit in prayer, spiritual meditations, or drawing near to communion
Original

mcc den Heere . Of bfccgciüc&s Hm tmlitbuntis titngcn/ maat alken om b;^^

English

with the Lord; or similar spiritual exercises — but only for
Original

iJCpÖcn loirichcydden vleclche tg ÖOCIt i.tf.^U.Ö IjOJcnöC/DütÖC Üor-bicgteOmuo* men toCCÖ fijne noodfakelijckbeyti , ÜClJat |)P Oaac Upt een byfonder geiiiack. DOO^ een CDJiflen/ enecngrotc vryheydOmnalijnfinteUtien/ en niemand rekening ÖanfünöOeU te ÖCUcn. Oaar ÖOÖ H. Waatheyd Icctt en des H. GeelU mening isj

English

two liberties to give to the flesh — namely, hearing that the confession has lost its necessity — that he derives from it a special ease: for a Christian, and a great freedom to follow his own inclinations, and to give account of his deeds to no one. Whereas the Holy Truth teaches and the meaning of the Holy Spirit is
Original

Datöct onderioeck der Conrcieucie en Dc bicQU Dau een Clj?t(leu Daöclijï gefcuie*

English

that the examination of the conscience and the confession of a Christian must take place daily
Original

Den tttOCt / voor den Heere , CnDC Cenc.0 C|)2llïcn.!S wandel i)\t$ tC nauwkeuriger ,

English

before the Lord, and that a Christian's walk must be the more careful,
Original

verlochender, enbopmcrckigerfjin moci/ ^Oe OC HereGodc Heyligcr, Alwctender , Souvcraynei 10/ aan UJClCfte rekenii.i^ tC QCUen (laat.

English

more self-denying, and more attentive, the more holy, all-knowing, and sovereign the Lord God is, to whom one is to give account.
Original

^cfgclur: berfïaan fp 'c affc Ijaffen Dan al Die mgeftekie vaften-dagen , cnli on-

English

Therefore: they understand it as an abolishing of all those ordained fast-days, and the dis-
Original

derldieydücrfpijferi ? fp ncmcrtOaac Upt eencn loirentoom: fommigen, Ottl noyd te varten, ia Dat maat bOO^ ecu lich.imciijcke ücffening van geen nut, te

English

tinction of foods? They derive from it a lawless license: some, never to fast at all, indeed that it is only a bodily exercise of no use, to
Original

j)ouDen/ maaceien op ©a|ien- Dagen/ offatocl/ ofbpna/ alöop anöje Da=

English

to hold, to feast on fasting days, or at table, or nearly, as on other days.
Original

gen. andren, om figDeU flanffljen tljö IjaaiiS UDcnSS ie meften Of tC voeden fondervrefen, en Itckeriijck te leven aljï UI ecncn Dag öec llagtinoc/ ^i'lC- '!'')• enige ('t becmogen öcübcuDcjganfcl) na (jaar lutl Ijaai- lepDtt. andre na fp bccmogcn

English

Others, in order to fatten and feed themselves at home at their ease without restraint, and to live luxuriously as in a day of slaughter, Amos 6:4–5, some (those who have the means) entirely according to their own pleasure and will; others according to their means
Original

ijcbben. beei alfouDtremgagtccDcncbcn/ al^fönDc vty .gemaackt van 't paddom , om alle Dcfe Dingen in Dcndicnit des vieefchs btpelijli te Doen. ©aac Dog

English

have. Many therefore reckon themselves, as if set free from the papacy, in order to do all these things freely in the service of the flesh. Yet there
Original

ten lin der H. Waarheyd toa.Sf bCpDC Vaften en Oniboudingc ua 'f <ï5cejle.Ci fin tt

English

in the light of the Holy Truth were both fasting and abstinence according to the Spirit. And so
Original

toec-gceftelücïien. €nDe't VaitenaangaonDc/ bpalicgeiegentheden 'tfppubljM

English

truly spiritual. And as for fasting, in special circumstances it is publicly
Original

Iie/ 'tfppacttCUlieCCValtc-n-dagen cc houden, eUDeDtC^met gehele omhoudinge

English

or in particular, fast days to be kept, and those with complete abstinence
Original

ban fP!)Ö en Djancb) DOO? te brengen in Vernederinge voor den Heere met Gebeden , enDeoeffeningedtrwarerBekeringc, bJClCfte ©etcagttnge aan Den ongeoefende UJaaïlÜCb' f ÖJflaC i.Ö/ en aljS Nieuwe wijn m oude ledcrlackcnalSl De

English

from food and drink to be spent in humiliation before the Lord with prayers and the exercise of true conversion — which practice to the unpracticed is harsh and burdensome, and like new wine in old wineskins, as the
Original

Heyland fegt iBatlu 9: 14/ 16/ 17. €uDe nopcnDc Dc bcrDcre Onthoudinge : fig felbenfeccioberiijckenmatigiijcktcboeDen niet fpüsi en D?ancu/ füne begecr-

English

Savior says, Matth. 9:14, 16, 17. And concerning the further abstinence: to conduct oneself in a proper and sober manner with food and drink, one's desire
Original

lijckheyd ban Leckernye , overdadicheyd, brafferye , tC bCCUerben: lichaam te bedwingen , en onder dienübaarhcy d te brcnücn , CU fOO bOO?t. €n Dat

English

for delicacies, excess, and gluttony to mortify; to discipline the body and bring it into subjection, and so forth. And that
Original

DenC{J?t(lenfünganfc(jclebcn fig Ijia inoeffenenfouDe/ met fobcci meer or-

English

the Christian in his whole life should exercise himself herein, the more so as it involves more
Original

?;emaks voor t vkefth , 310 DC ware verftervinge (in 't H. wounl bcrcpfCfit) mcDCbjengt/ bObenDCC Meulchen infettingen.

English

ease for the flesh, as true mortification (commanded in the Holy Word) brings with it, above and beyond human ordinances.
Original

^ Ahik. 3©apcn ! f)oe bette iö onf Gereformeerd Chriitcn-voick fjict ban Daan.' 'fi meen bcle Dat ban baat leben niet eenjS geDagt en fjebben : maat in tegcnöccl

English

Ahik. Alas! How far removed our Reformed Christian people are from this! I think many have never once thought of this manner of life; but on the contrary,
Original

b^Cfe/DatbclC/DtelOt OnsS bomen/ DCtoom-loofbeyd van hare begeerlijkheden bOOJ

English

I fear that many who come to us consider the unrestrained indulgence of their lusts to
Original

fiebben : cn Die onöet onsf fijn opgebocDet gcm. lofficheyd om na Den bleefcije te iebcn / t^ate Chritteiijcke Vrijhcyd ffijattcn : tmmctiS fo (iellen fp Ijct aan. Steph. g|a Dat niet alleen/ maat Den onbefcboftcn vieeich-dienaar bettocrpt

English

be their right; and those who have been raised among us in such license to live after the flesh call it their Christian freedom — at least, so they present it. Steph. Yes, and not only that, but the coarse servant of the flesh rejects
Original

niet alleen fUltfeCocffeningcn des Paufdoms, fig in blecfCblUCbC gemak, en be-

English

not only such exercises of the papacy, bathing himself in fleshly ease and
Original

ceeriijckheyd (foiiDcr om-ficn) baDcnDc / maat al^ of Dat niet genoeg en b)arc / neemt nog ober / en bouDt aan De banD fultUc braf- dagen Die in 't Pauidom onDer* ftouDenbjetben/alöKermiffen , Vaften-avondenCnDlergelUtbCbi- ^ . .

English

desire (without restraint), bathing in it — but as if that were not enough, he takes on even more and observes those debauched days that were maintained in the papacy, such as Kermises, Shrove evenings, and the like.
Original

Urb. s^iettoaati »maal upt Dien mifg?ecp/ Dat bet in De Reformatie fo nautonietencomt/ cnaljStoateDieeendienareiTe den vieefche. Daar Dog Dcfe

English

Urb. This arises precisely from that misunderstanding, that in the Reformation it is reckoned too strictly, and as if it were a servitude to the flesh. Yet this
Original

vryhcyd in 'c gebruyck der fpijfe, en anderfins , DiCjS tC naubjUcUttget / gcCftdOC* feeïmden vleefche-afgeftorvener dicnlt-knegien des üeercn fCUÖ? mmn/i ïPft.

English

freedom in the use of food and otherwise, which is too strictly interpreted, is meant for the spiritually exercised, flesh-mortified servants of the Lord, as Rom.
Original

Van Z I O N, VIII. t'SxM.

English

Of Zion, VIII.
Original

2: 16* JSH/ 't Qtm top öaat oefcot \)chbm biUi öc ^ö^af crpcn/ bat tnoctmcn ooli Dan Deüntugiightyd DcriUinn/ en baat op toiwpocucn. toatijs baat uict tod «nomiiotinacb?oftcnopocfaficuicnbaion-iuattj Utrljtlfcn Dan ben Maa^^de-

English

2:16. But since we have the grace of the gospel from the scriptures, one must also speak of the humility of the cross and point to it. For what is it but a dangerous invitation to and occasion for an ill-ordered comparison with the
Original

lijckeu, of ongehouden Itaai , ItClll'i Huw lijcki-verborjjaft bCOOllUen tCOCntC

English

worldly or unrestrained estate, likely designed to come out in favor of
Original

fpjclicn/üp tocbai ban bcr o«bcfo?uicerbcn bictlcDlncbljcpb^ 3a ijSi niit tp na alle bÉCjU'cbinflcinbtfcn/ of inijain^eoin ocjS €oniti(]i.o( Icius oicnjt toilic aanfclj becoaau^cn lioc notopj 10 bai fomtijbo bcc ubti -conicnbci: ooomerli ? iï)aac laat on? baojtflaan. ^oöaatüetoochtn'tfUicübcc cledm^ie, 5^at be Kttonnatic

English

speaking in favor of the unformed servant's character? Indeed, is it not the case that in all clothing circumstances, or in the service of the King or of Jesus, whoever wishes to adorn himself — how necessary it is that sometimes the outer appearance be considered? But let us proceed. So we see in the matter of clothing, that the Reformation
Original

alle bic bylunderc habitcu der vcrlcheyi-leiit Gtna.iUidc Gecdciijcke des paufdon^s

English

abolished all those special habits of the various orders of the clergy of the papacy,
Original

flficljaft/ baar lipt battonfbolclUn'tocmccn/ batccncn Chriften niet cn be-

English

from which the common people conclude that a Christian need not
Original

hoett aan lijn kledren j;ckcr\t te werden , «Ofl iW fedichcyrt bCC tClbeC ftgtbaarlijfh

English

be bound in his clothing to any particular rule, nor that the modesty of the same be visibly
Original

tipt te flcficn ; maacbatalUondericheyd van Kiedn» toij dcnomcn fi)nbe/ lp fignaijarcnfinmctdeweridj;eiijck-tomii|ifleiicn moocn. baat boa *ie mcnin-

English

observed; but that all distinction in clothing being taken away, they may adorn themselves according to worldly fashion. Against these views the
Original

gedcrH. WaarheydtSl/ cgcUjCflbOO? ttoconcmcn bail 'c ondeilcheyd tutrchen WerldlijckenGceftelijck, teleccn; bat pbiT CljJlftenGecltelijck fi)n Of door den Geeft leven en geleydcttoerbcnniOtt^Bal. ^:24.. tïtó: I.all0)b00? ttoCönJ*

English

opinions of the Holy Truth are equally to be brought forward — to learn the distinction between the Worldly and the Spiritual; that all Christians are Spiritual, or are to live by the Spirit and be led by the Spirit, Rom. 8:14, Gal. 5:24, 1 Cor. 3:1 — and equally to come
Original

menbanfuickondcrfcheyddcrcicdrcn tc Kccn j ^at pbcc Cli^iftcn uptfldieti

English

to the point of learning such distinction in clothing; that every Christian must appear
Original

moet in fedicheyd in cieditijje . cn bOO^ bc fdbc ttlCt be baab Üetoncn bat fp leden

English

in modesty in his dress, and by it show with the deed that they are members
Original

des Heren Chrilti fijn/ Cn Dilcipulen rnf(jnfc!)0le/ biC in toaacfjcpb den verborgen menfche des lierten bOO?l)aaC vetcierfel IjOUbtll : bit (fCflÖCiCh) ïn uyrfteken-

English

of the Lord Christ, and disciples of His school, who in truth hold the hidden person of the heart as their adornment — this to be shown (as said) in outstanding
Original

de nedricheyd ber (lebjcn le toonen/flelijli een Munmck toont ban toat ojDjc ftp t^f» Stcph. 'ft.^ouöebpnafcogen/ batniemanbbecChrifteneneentf baac na en öenriit fo cn ftooauun upt liaac niet fulx : maar menen fiaai: Reformatie toel

English

humility of life — just as a monk shows by his habit what order he belongs to. Steph. I would almost say that no one among the Christians even once thinks on this, so completely do they break away from it; but they think they have their Reformation well
Original

betraottCtiebÜCn/ Oielfp ecncnmonnitk n.id* ordreCbyex.) van Francifcus , ne-

English

served, if they have looked down upon a monk according to the order (by way of example) of Francis,
Original

bod/ meeflcrnmi bffpotDcbbm/ bctoijifpfclbena d' ordre van de Wcjid of des Duy veis flccacbtoaan. maav tole bicflaatbe Reformatie foo/ aljS tm baac boo^o«ft^

English

indeed most often mocked him, proving themselves thereby to belong to the order of the World or of the Devil. But whoever holds such Reformation thus, as though it were only
Original

Urb. mit '0 cbcnlod tmjnerjEibc Reformtaie, i0 anberjEJ befclbc na Gods H.

English

Urb. Such is merely one's own Reformation; the other is the same according to God's Holy
Original

Woord OCfClnet. a©ant fc ficrljjcfl 't H. Woord cn 10 OCen dienaar des vleefchs, en

English

Word ordained. For whoever truly follows the Holy Word is no servant of the flesh, and
Original

des Weiids. ^ict mp nn ccn0 aan / be öcutofame onocrijmtljepb / ban befe fa^

English

of the World. See now once more the weighty contradiction of this matter.
Original

ftC. 4^ngcitoijfclbfi}n befe mcnfthen-vonden ontrent Jipijs. dranck , huwliick,

English

Undoubtedly these human inventions regarding food, drink, marriage,
Original

cn cieduij^e.inbcoubf ï^iccfteinfleboccb/ en fn be JloomftOe berblebcn/ tot

English

and clothing were practiced here in the West, and in the Church of Rome maintained, for the purpose of
Original

verftervingcvan't ^l.-elch , cn allC wereldfchc opiojinge cn finlijckheden. "^t

English

the mortification of the flesh, and all worldly stirrings and sensual desires. The
Original

Reformatie nu/cn fp^eecbt be Verfter vinge niet tegen/ noo enigen gjaabbaac In/ a\0 of bic tc bcrre gaan conbe / maar fp fpjceclu tegen / bat fuijc door menfchen inietfingengcfcljiet blc affcfjaffcnbc/ enmcttoaari)cpbboo?gcbenbe/ bat gcm. Verftervingc boo? f Heren vVegen cn mlöbeicn betcc tc bccomcn toacc/ 1. to. met

English

Reformation now does not speak against mortification, nor against any degree thereof, as if it could go too far; but it speaks against the fact that such is accomplished through human ordinances — abolishing them and truly setting forth that the said mortification would be better obtained through the Lord's ways and means, i.e., with
Original

upt des Heren woord Kleeren/ bflt alle fchepfel goed is met danckfeggingc genomen, bat 't Hiuvlijck aan allen eerlijk is cn biergcluffte/ en ban nog tnal^

English

learning from the Lord's Word that every creature is good when received with thanksgiving, that marriage is honorable to all and the bed undefiled, and yet being still all the more
Original

lejEJ verftorvcn tcfÖn. bat toacf toaaclijch Reformeren en den Geeft ftcC-U^en.'

English

truly mortified. That is truly reforming and not quenching the Spirit.
Original

öcninplaatfeban t VicefchofbcnatiipK: toantallc bie mcnfchen-infettingcn

English

in place of the flesh or of nature; for all those human ordinances
Original

fOn maat tot verladigmg desVleefch, C0l.2;25, CnbC Chriftelijckc Vryheyd (die daar IS daar de Geeft is, 2C0J. 5: 17. endaar den menfche door den Geeft geleydet werd ïlom*8: 14. ^Of). 16: 13.) bie (lelt fcfieriijft eene Vryheyd

English

are only for the satisfying of the flesh, Col. 2:23, and the Christian freedom (which is where the Spirit is, 2 Cor. 3:17, and where man is led by the Spirit, Rom. 8:14, Joh. 16:13) — that freedom establishes clearly a freedom
Original

van V leefchhjcke en werldfche begeerlijckheden , (onfe ©panben) om den Heerc in Heylicheyd te dienen , ÏUC- 1.' 74* O" 3l0D- 8: 3(5. toat i0 J|Ct bart Onbet^

English

from fleshly and worldly lusts (our enemies), to serve the Lord in holiness, Luc. 1:74 and Joh. 8:36. What is the firm answer
Original

anttooo?'

English

to this?
Original

jf9 B ES C H O U W I N G E

English

BESCHOUWINGE
Original

amtöoojWötft ( f0 be Reformaüe De 3©aacBcpö/ Qtim fp ïjj') bat be boobc Na-

English

Furthermore (so the Reformation of Truth, when it is there) that the dead na-
Original

tuyrebOOJ vleefchlijcke menfchen- vonden mCCt flJUbe (Onnen toerclKn tOt verfterren der Begeerlijckheden , ban öe Vryheyd des H- Aimagrigen Geetts , b002 be 1^. herftelde Waarheyd ? ia toat fal (jet ban UabOeitWlijCH fön / op bic H.cragti-

English

ture of fleshly men should be brought with its own sins to the mortification of concupiscence, by the freedom of the Holy Almighty Spirit, through the holy restored Truth? Yes, what shall it be but exceedingly glorious, upon that holy, powerful
Original

ge Waarheyd, 13 uyt cragte Dan bc fdüe/ bc 2Öeoe«lÖcfeÖcbcn bejj ©leeftfi* «n toom te lóflTen en m be BcrcibfcDe pbciDeben en finiöc&öeöen upt te flaan i

English

Truth, to break by the power of that same Truth the concupiscences of the flesh and to drive them out into the prepared plains and distances?
Original

Ahik. t31i{üJaaciücöfoai0apf«Ot/ w. Broeder, en nootDaojs ntet aemc» nee / en natïtoip); ccn menfcD bte baar m0 na bencftt.

English

Ahik. That is truly obvious, dear Brother, and necessarily not to be denied, and naturally so for anyone who thinks rightly about it.
Original

Urb. ©anbieiSoojte/ nujnHeer, toarcn nog ontalltjc&e önbjc. toantboo/ beiS Heeren H. Geelt toeg gaat / en can ftet niet anbecjs fön / of be néenfcöa

English

Urb. For this very reason, my Lord, there are yet countless others. For where the Lord's Holy Spirit departs, it cannot be otherwise but that the people
Original

moet be bjugt ban be Reformaue(encliet een werck des Geeits) ralffen/ ia fb integenbeei vieeichiijck toerbcn / en met fiinaancaecfien / ailesf/ en fig inallesS/ ber> berben; toant die vuylis, moetöooi 'tophomenbeen encbdfuibetenbeligt nog vuyier werden. 45p\. fult baoelyjc ^öaacop Jettenbe) bcle jiaaltie^ ban bie foo«8 op teilen cpnnen. Éaat onj$ nu becoce gaan.

English

must let the fruit of the Reformation (which is not a work of the Spirit) fall away; yes, become so altogether fleshly, and through their fine pretensions corrupt everything and themselves in everything; for that which is filthy must, through the approach of the pure and purifying light, become yet filthier. You (carefully observing this) will be able to set up many proofs of that sort. Let us now proceed.
Original

5©e Derde Soonebcfet vergrijpingc i0 / bat begenacmbC Gereformeerden )Hn

English

The third culpable offense is that the so-called Reformed poorly understand
Original

Ie poinctcn bcr H. Waarheyd fclDc in Jjaaccn aaib Qualücb bccflaan. ^arom ban nooöfabelücfi bfe vrugten der Heyiicheydbaacupt met boojt encome»/ toelcfie Oaürcn aacbna c H. Woord boo^tb^cngen foube / cnbaaï op Jjet met bf Reformatie toe-gclegttoass aljsbpcictmpcj. 3©anneec be Reformane leert / bat iu 'c h. Sacram, des Avondmaais geen toe?

English

the very points of holy Truth in their true nature. Therefore it is also necessary that the fruits of holiness do not come forth from it, which their nature according to the holy Word should produce, and upon which the Reformation had set its aim as the mark. When the Reformation teaches that in the holy Sacrament of the Lord's Supper there is no
Original

fentlÖClie veranderinge of.Traiil- fiibltamiatie en gefc^iet bCjS broods in bejS Heren Cbrilti lichaam , of Godthcyd en Merjrcheyd;enbCbat bC Here Jefus albaacntet lichamelijck cn plaatfelijCh tegenwoordig 10 / m fo in Onfc lichamelijcke monden

English

essential change or Transubstantiation, and no conversion of the bread into the body of the Lord Christ, or of the Godhead and Manhood; and that the Lord Jesus is not there locally and bodily present, not so as to enter into our bodily mouths
Original

In en gaat / bat fulx oott ntct èn betioeft nog nm en W en fo boo2ti$: fo iierlie^ ben

English

and pass through them, and that such is also not necessary nor fitting, and so forth: thus there perish
Original

onboo^ftgtigen naain-Cluiften baac boo? ; Voor eerrt.de Nature van 't H. Sacrament, f}ouöehbe bat feiöe allecn fo boo^ eene uptedpc&e Ceremonie in den Godfidienit te plegen / \»aar boo? <aoDt gebient toecb / en €(j}tlit gebobt doet; dat coc mijner gedagtenisgeöoojfaamt. al (jcel bec gaat öet / fo fpbctdaanDatChiiftus

English

the thoughtless name-Christians thereby; first, the Nature of the holy Sacrament, holding it to be merely an outward Ceremony to be observed in the worship service, by which God is served and Christ is obeyed; that which He commanded in remembrance of Him is fulfilled. Far from this, it goes so far that they say that Christ
Original

daar by tegedenckcn ifi. bp be woorden der Belijdenis en luaarljepb bUjbcn fp/ f, iJ). Dat het een teken en een Scgel is van Chriltus ; bOg bic baoojben (mct toelcfte

English

is to be thought of in connection with it. They stay with the words of the Confession and Truth, that is, that it is a sign and a Seal of Christ; yet those words (with which
Original

nogtfian^befage toaraatelijef}/ en genoegfaam uptgeb?utttt tocrbt) ntet upt^ pliipfeube/ nog bec felbec ceagt/ bete&cnt^i / gebolgen / becftaanbe/ boo^fim• be./ betragtenbe/iterven fy in, en door die Letter, en 't blijft Ijaacfo een uptcc^» l0icfi(Ce&cn. ^penö?lngcnni£tinbenacrben't geetteiijck veritandderiake om te becdaan / ^at dat Brood in dat ^>tbruyck,een heyiig cH tobcH fijn cpgene na?

English

nonetheless the matter is truthfully and sufficiently expressed), they do not press through, nor do they pursue the weight, the significance, the consequences, and the understanding of the same, foreseeing and considering it; they die in and through that Letter, and it remains for them merely an outward sign. They do not press into the spiritual understanding of the matter deeply enough, to understand that that Bread in that use has a holy and wholly unique na-
Original

tucebecDebenfcfiepfclisS/ onö baar tuatagtelucB aanbiedende, en mede-brengende(betebenenf- en becfigclfnf-toöfoflft warapape lichanm des Heeren, ja ben

English

ture of representation for us, truly offering and bringing with it (signifying and sealing) the true body of the Lord, yes the
Original

Heere felve na fijn Godtheyd tn Menicheyd , al0 bC %itUtQiS fpjeecftt ttt 't gebeb

English

Lord Himself according to His Godhead and Manhood, as the Liturgy speaks in the prayer
Original

boo? 'tgem. Sacrament: fbcp oelijth ioeencn bcfcgelben bjiettbaneen ;lucl) lanbjS bat fubftant iele lanb fclbc bjaiaotioUjeli on0 {oe-geb?agt/ cn gcttanfpojtcect tt?cb / 't geen fp trnmeriEJ (bc n.itucf ban een Segel b^tiattcnbe) fo begjöpen foit» ben. I&itblöclit niet alleen upt bcnbaagipycn omO'ino ent famen-fp?ar.cbniet gaar ; maat ooft/ ©?aagt Ijaar eensS / of men in 't Sacram. }cfum feU e ge ccüot i itJn gclobe niet bat een ban tiene u l a anttooo^ben fullen-

English

before the aforesaid Sacrament: just as when a sealed letter from a distant country, that substantial land itself, is truly brought to us and transported — which they nonetheless (bearing the nature of a Seal) should have understood thus. This is evident not only from the daily conversation and mutual discourse that does not go the full way; but also, ask them once whether one truly receives Jesus Himself in the Sacrament. I do not believe that one of ten of you will answer
Original

?« Z I O N, Vin. i Sam, t^'r Steph. ^atifil Omliat fi» foO jaloers fön ObCC H. Waarheyd , cn fo cm af*

English

ZION, VIII. 1 Sam. Steph. That is so, because they are so jealous over holy Truth, and so turned a-
Original

beec t)an oiDaUttge ijcab^ii / Dat fp fcD2tc6en/ ali^s fp maar tooo^Otn fioacn / Oie daac na fctjünen te ftocnién.

English

way from false errors, that they shrink back as soon as they merely hear words that seem to lean that way.
Original

Uib. galoofpC/Brctde ,<i8ib«flcfclfic|)apt meteen darcltcnnifTc en ojotc Itcf* feetotOetoaacDep& / tiaai:öuomH(nnmuptccnon6unDe/ cn bccljaibcn lteföc= {ooffjcp&Decboonbomt/ DaacDoo^tie ï^aarljepDUcttDO^penlxio^Dt omniet öe outoaacOepDaantegrnpcn/ öicDc felben odöchen moQte. a[fS of een i^iouto (taacepoenilömbcrüjkcp/ Qiianfnpitf upt3aloufteomflcenb?eemöen aan te ïtcuun. löarc ïwt niet een toonbcre on-ftuuöe/on- o«mpenfaamèepb/ büp|lecnt« of pet iu\xi en fo i0 t^tt üob met onf UolcH mbefen gelegen.

English

Urb. I believe it, Brother, that this fellowship together with a clear knowledge and great love for Truth, arises from an ignorance, and by reason of love-lessness is shown thereby, so that Truth is thrown away in order not to grasp the untruth, which might seem to do the same. As if a woman, out of her own ignorance, out of jealousy, refused to lean on a stranger. Would that not be a wondrous folly, imprudence, foolishness, or something worse? And so it is that God is situated with our people in this matter.
Original

A hik. ^aat op balt mp tn nog een anb^en bititf) ban aan, mifgreep t. tn. tu Tegeii-fpi.ikf bic men fonujjD.ö Doo:t ./ aljei Cefe fahc m be p^cbJcatie cen.0 iipt oc« yaalt/cntcgcnfoecncauaiing, öenboiffee toat tiavec boojgcbjagen totcb/ nt tooojben.' tnelcfee/ ofDgSchrif:uyrgediüpcf.'t/ ofimmerjJDc w.urhcydinbet/ ban fo enen / Dfc de Waarheyd bcijdc , cn bjcci |joe bcrte Dv^iUt in gaan mag: toat Uoo^tmenfomtpsSoemucmelsfagtec rug Daar regent Dat iö immcrö ene mcccheliicbcongefonbOepD ; toant batt$ öan lang cn rtaar genoeg unfgetjaaU cn bepaalt. Dan nog tegen te fp^ehen 10 een daar betoijd bat fo een b^outo com fn Du gciöf&cntjei te fpjencn) t aangcfigt ban baar man niet cn hcnr.

English

Ahik. Upon that there comes to my mind yet another kind of offense, namely the Contradiction that one sometimes encounters, when once this matter is drawn out in the preaching, and against the congregation one is asked what was more plainly proposed to them, in words which either the Scripture expresses, or at least the Truth contained therein, from those who both know the Truth and know well how far the matter may go: what comes of it then but muttering behind one's back. That is indeed a manifestly unhealthy condition; for then it has been drawn out and determined long enough and clearly enough. To then still speak against it is a proof thereby that such a woman (to speak in this similitude) does not know the face of her husband.
Original

siieph. JiWaar Dieijcbüen t ugcn fulcbe tetfien ban fp^cften / Die on-cwoon en

English

Steph. But those people oppose such ways of speaking that are unusual and
Original

onregtfiani^ Of pevaarljjck fün.

English

unlawful or dangerous.
Original

Ahik. i^oo?oriregtriimig<ncnfpjcecfeitbntet/ bjantbon fpjectlitmen Vaifcbeyd. maar moet niet een Leraar < jjn iitm veranderen , a\0 i)p mciclu Dat De lies -Den/ mettegcnfjaanbebegcbjonebjoojöcn / 'ripoordes Waarheyds bijfter ra^ lienimoct D«n niet pDer öp b^eügcn toat tonfen ban fp^eften ï)p immer DeDcnclien tan (fig nogtanjs aitnb feer naubcuclg liouccnoe binnen De naicn der Waarheyd)? Gevaariijcktoaren(bclKnicö)boo?D£c|tiiD/ tooo?Dcn/ Die 't nu niet en fün: om Dat Doo? 't on VOO- figiig gebruyck Der felbi r De dwaling ingcflopcn tjBi / Daar migeen gevaar ban cn iff/ dc dwaiinj^ openbaar fönDc/nixt alleen ; maar ooö met «nen aangeweien cn wederiegi bjeröcnac ; cnDc bouDen / of cnjgcn öie tooojbcn t' fjanjj toebcrom t\aat cragt ban D»n menfr [je tegai De connarie d\vali;ie tC toaarfcboutocn/ Die fp tebo?en babDen: toelrftc dwaling 10 arg fjei aï0 D' ar\i)H/ enfocragtigin-dringt Dog alUjs bmmn Df pa/cnboojnocmt

English

Ahik. For not unlawful — they do not speak it, for then one speaks Falsehood. But must not a Teacher change his form of expression, when he perceives that the people, notwithstanding the written words, are going astray from the words of Truth? Must he not then all the more press upon them what forms of speaking he can always consider (keeping himself nonetheless always very carefully within the bounds of Truth)? Dangerous (I acknowledge) were, for a time, words which now are not so: because through the incautious use of those same words the error had crept in; where there is now no danger of the error becoming manifest, not only that; but also with a demonstration it is refuted; and it is fitting, or if anyone would bring those words back again to their force, to warn a person against the contrary error which they previously had: which error is as bad as the other, and presses in just as powerfully, and all this within the bounds of what is named above
Original

IJ rb. lïifo bcritc^ Dc naan»-gcrcforir.. Dp ocf afic ban 't boo^ftcKcn en 't bcrDcDf? öenDera&aarbcpD/ cn 'ttoeDerlegoen Der Dtoalinge/ nut alleen De nature m

English

Urb. Thus the name-Reformed lose, on the occasion of the presenting and defending of Truth and the refuting of error, not only the nature and
Original

werckinge des H. Sac»amer.ts ^ maar ooh tcn mc^e / 't rcgtc bccilanD ban De fake des Sacramenrs felbe/ toant t)Of tnDc tcgett-fp^ftcn Dc mondelijcke genietinge banBCtplaarfehick regenwoordiee gtrranf- Ibbftantieerde lichaam des Heren,

English

working of the holy Sacrament, but also along with it the right understanding of the matter of the Sacrament itself; for by opposing the oral enjoyment of the locally present, transubstantiated body of the Lord,
Original

ballen fp tot bet ontbennen / of altbooji niet Rennen ban Die Waragtige vc-eniginenbe cpgcntlnftc eennge van Chnfti lichaam tociftcn Dc DetcHcnDc fabe ban'i ^.é$afram.Dc(ïaat;toaaj ban boben pi6d! 169,01^ ban cene voorname dwaingc öefJJOfeeniji/cnD'aangetoifcn Dat ortfc üf Den in 't gemeen ofncm. Eetinge ifu cnoottelmg tegen fi)?efien/ onaa»igemirfit onfes Heyiands nocfic Icringc §ofj.i5r W J ?/ cn bt^rr. of öaar Dooj berftaan b toeet niet wat boo? ccne gemceufcbap

English

they fall into the denial, or at least the non-acknowledgment of that true, uniting, and proper union of Christ's body that the signifying matter of the holy Sacrament represents; of which above at p. 169 a leading error was shown, and it was pointed out that our people in general speak against the common, ordinary Eating just without occasion, without heeding our Savior's own teaching Joh. 15, etc., and by that or what is understood thereby one knows not what kind of communion
Original

of mede-dchnge fijner goedren ailecnlgCb/DC vergevinge der Sonden , 'i ewige lé-

English

or sharing of His goods only, the forgiveness of sins, the eternal li-
Original

ipi BESCHOUW INGE

English

BESCHOUWINGE
Original

veil (|C. tta pbetSl ; en nfCt toacc Eeiinge eu acnletfng^ van den waragtfgen geheld) H.JelusGodttninenlchefcIlJC; enÖCl)0^ fcccöaar teQzn al tn't begin derKeformatieOepbCrtJiai/bUjChenÖefUlïUin Onfcn Heydelberghfchcn Catech.

English

ven, etc., referring to p. 161; and not the true Eating and union with the true, whole, holy Jesus, God and Man alike; and this was very clearly proven from the very beginning of the Reformation, as is evident and sealed in our Heidelberg Catechism.
Original

Die lj« be pijne lucctD agt t feltie te tDcDcrlegoenCt oeen iiptn toepmg DtoaUnccH ÖOet J op J^i 7<5. 5^11 Ö«et Ovnocö om öte mi/greep van dc Waarlieyd , nopende .*C H. Sacrairiciu te MCtl.

English

Whoever deems it worth the trouble to refute it (it is no small indication of error) may see at p. 76 what is enough to observe concerning that misunderstanding of Truth regarding the holy Sacrament.
Original

Ahik- iKaac |)oe ciaar (siooft te mcrchcit / batoiijS dir quaad fier-boojt-fiowt boo? 't Rctortiie cn loiider Geeft i öc piaatfeiljcnc tcöcntooo?öUyepö/cn 't monbe? Uno Genieten Dan een oeitanf-fub|iamiccrö3licüaam(öatt)ct «atup^iyctibir* (lanö üaö moeboccD / oni Dat Ijet anbcc0 niet üeo^ijpen en con^ie ; ^oe De toaac^ afltiae Je/us oeocttn (onöc toecDen) toaji af te fcöaffen / aliet een mifbecftanb, en

English

Ahik. But how clearly one must observe that this evil is perpetuated before the Reformation and without Spirit: the local presence and the oral Enjoyment of a transubstantiated body (which the natural understanding had to maintain, because it could not otherwise comprehend how the true Jesus could be received) was to be abolished — all a misunderstanding, and
Original

OnCUnDe ban be wara^^uge gceUchjcke cctingc van den freheclcn Jef us ; tltaac Dan

English

ignorance of the true spiritual eating of the whole Jesus; but then
Original

moeite oem. waragti^^c Eetinge,(reot boo? Dc toeccbmöe Oe^jH.Geeits berftaan/ cn ococffcnö;tnbcplaatfcoeb?aotfi)n- lamen nioefte bebattcn bat ban t ^auf» bomnopbfotoefcntlijcftfh feg niet li(üaracl})ch om Dc fCranfiuüftamiatie tt toetmijDen) nopenbeDceetinge van Jefus fel vc oefp?olicn cn can tocrben/ of De H. Geelt Iccct Debjacagtioe ectinge nog Wefentiijtkercn epgentlijcber/berfiaan en fijne öinberen geboelenmbe Sake des Sacrameuis; fo bcrrc alji be gctefo?* mcecben berftaan bat bc Ware Jefus boben be getrani-fubftantiterde toefentlöcft lö ïDat nu onfbolc6Ijetanbet!EJ begrijpt/ encomtnecgcnjeianbetjefban/ aljSOiii

English

one was obligated to put in place the true Eating, rightly understood and practiced through the working of the Holy Spirit; and instead, one had to maintain that which from the house had necessarily so essentially (though not bodily, in order to avoid Transubstantiation) been spoken and can be spoken concerning the eating of Jesus Himself; or whether the Holy Spirit teaches the true eating even more essentially and properly, and His children feel and grasp the matter of the Sacrament; in so far as the Reformed understand that the true Jesus is more essentially present than the transubstantiated. Now our people comprehend it differently, and come to nothing other from it, than that
Original

ÖatfpÖieH. WaarhtycialbJeDcromDOO^bcNaiuyre , of't Natuyriijck verttanc

English

they would defend that holy Truth again through Nature, or the natural understanding,
Original

teg^UPcn cn becbcbigen toilicn / bat bog be epgene boob - fteeeti ban be Reformatie,

English

which are nonetheless the very gravestones of the Reformation.
Original

Srcph. <en foijsiftet oocö [jcel toel te bebjoeben toaacom meit fo toepnig gee-

English

Steph. And thus it is also very well to be understood why one so little per-
Original

ftelijckecragttot Weylicheyd , verlochening , en Hcmellch-herticheyd Upt l)Ct

English

ceives spiritual power toward holiness, self-denial, and heavenly-heartedness from the
Original

öicfitoijlipegcöiupchbanöieH. oeffening fpeurt/ aijsimbben bc licben 'maac £cn (lucfjjc ü^Dob gegeten ; gclijcit bc Room ichc onö nagebcn / cn fuKöc in ftaac fcibcn bjaac betonen. ïBat 10 bat een verbaftering ban be<|. Ware Reformatie !

English

frequent use of that holy exercise — as if the people had merely eaten a piece of bread; as the Roman Catholics charge against us, and prove this in their own right. What a degeneration of the true holy Reformation that is!
Original

Urbap. .iDaac Iaat onjj tot toat anbcro' obcrgaan.

English

Urb. But let us proceed to something else.
Original

i^oe jamtneclijcb onf bolH in't gemeen bat boo^name iftirft in berfc()il tufft^en

English

How miserably our people in general misunderstand that foremost article of difference between
Original

OnjS en't Paufdom nopenöc bc Regtveerdigmakinge eens londigen Meidches voor

English

us and Popery concerning the Justification of a sinful person before
Original

Gudt mirgjüpt/ en in Roe bclc canfeen bic baftardt-menïnLjen baafontrcnt fig ïjc* nen fpjepben/ baac ban Ijeböen top boo? befcn een pjcube gegeben aï$ top ban öc

English

God in error; and in how many ways those bastard-opinions have spread themselves thereabout — of that we have already given a sample when we spoke of the
Original

On-verlochentheyd OnfC.Ö bOlCliiei fpjaben / nopcnöC be Eygen-geregiicheyd bOs

English

Un-self-deniedness of our people, concerning the Self-righteousness at
Original

ben p.80. en boo?t0. bat canmcn ijicr na fien : i)ict ifi t genoeg aan tc mcrcöen.

English

p. 80 and following. That can be seen there; here it is enough to note.
Original

ÏDatful): flcrbOOJt fOltlt upt eenc naiuyrlijcke letter-kennis des Evangeliums.

English

Such corruption flows forth from a natural, literal knowledge of the gospel.
Original

toant Dab beö Heercn Geelt Daatgelccrb bic 3lecre te Iialen upt een geettelijck

English

shows that the Lord's Spirit has taught that doctrine to be drawn from a spiritual
Original

gevoelen ban/en een ootmoedig diep vei fincken initjaac eygen' grondeloos Nier. item upt Ccnc Goddelljcke openbsringe ban bic Alierheyligfte verwiffelinge Q!|$

English

disposition, and from a humble, deep sinking into one's own bottomless nothingness; likewise from a divine revelation of that most holy exchange,
Original

2 €02 5:21. en^icfuöinbcö^onbaariosplaatfe: betecöabbcnfpterflaan/ toat

English

2 Cor. 5:21, and Jesus standing in the sinner's place — in order to understand what it means
Original

ÏJCtfp öatGodcdenGodloofenregtveerditjt Öom. 4. CU in allCjei gefJCiC anbjC

English

that God justifies the ungodly, Rom. 4, and in all the other disputes about
Original

bebattinoenbanbiclf.ï©aarl)cpbgcmaacfet: al0' onfen Cbriitci. Catech. fiaac fcecbonbiaboojgaatihdezv Af.ieei. Abik. vèn öiec comt ftet ban ooli ban baan/ batbic H, Leere , upt toclcfee aWc

English

that Truth, as our Catechism has made it clear, binding all this before it. Ahik. And from here it also comes about, that the holy Doctrine, from which all
Original

ware heylicheyd geHaalö mOït toCCbCn/ fo onvrugtbaar , ja bpbClcn binderlijck

English

true sanctification must be drawn, is so unfruitful — yes, positively obstructive
Original

van Z I O N, VUI. t'SAM. ïpj

English

of Zion, VIII. Together.
Original

öacc tn ij^.Bant öaac gem.Openbaringe ban öcfeBaarljcpö door denCeeft fiaac icicn jouDc/ öat Dat ojotc wcrtk der verioeninge maac Daac toc 1.0/ om Den mms

English

there in it. For if that general revelation of this Truth through the Spirit were to be seen there, that that great work of reconciliation is directed only to this end, to purify man
Original

ft[)C tt reynigeii (Ot CCIHU Gode-eygen , y verig in goede wercken i Um\ l)aai* ÖOfH

English

as God's own possession, zealous in good works (Tit. 2), and to that end employs
Original

jUnfOUDcaUeÖieal-verinogendecragtentoifJeylicheydöiCinöicn .\rm des Heren fiin; Daac üco?ijptnuDmmenfft)c/ Dcje» Heren Gods üogmerck maac tc

English

all the omnipotent powers of holiness that are in the arm of the Lord — so that God the Lord's sole purpose is
Original

fgn / Dat hy dc eere hebbe van genadig,cn/ Dat DP mcnfCf)C/ flQ (IcCf Ü itlÜCClÖCnDc

English

that He have the glory of being gracious, and that man, as one wholly redeemed,
Original

Dat|)p om niet til Den t^cmct comcn fal/Gods oogmerk DcaiuU30i)^ijiftcin/*©f 1)p r(at f un cpa<?n ocreoticljcpD op/ aijS boU. p.sp. eu boo^t.tf tö öcujefen/cn fo bccgaat

English

may know that he comes to heaven for free — God's purpose thereby being: He sets up his own righteousness, as Ps. 9, and so forth is demonstrated, and so passes away
Original

aiic eem. €^^gt oan öic 3tctte ; of/ ten fcDoonfl ocnomcn/ bsQ^jpt alleen een verbintenis tot dankbaa.'heyd , lOeiCfiC / al0 fe Upi ecn nacuyrlijckc bevaitinge van dc

English

all the virtue of that doctrine; or, at best, it produces only an obligation to thankfulness, which, as it springs from a natural apprehension of the
Original

verloifi nge fpiuü Dan luepnto of geen ö^uot en 1.0. en Daar Icot Dan alle Dien oplief b.mherftei des ChrUtendoius. )a (okuecot De uKDicijn in fvuiijn üeranDcri. t. to»

English

redemption, yields little or no fruit. And from all this flows that whole decline of Christendom. Yes, so the medicine changes its nature. That is
Original

Dat 10 reformeren londer G eelt.

English

reforming without the Spirit.
Original

Urb. 5^cfQClljr Oaat Üet ooft met Dé Leere nopenDC de verdienften der goede tvercken.DiCtUcrDtOOhaanfCljber&CCrtDegjepen.eerltelijck ; denmenfche door fijn goede wercken niet amiers voorhebbendeals in den Hemel te comen , enDC ÖecncmcnDe Diei0 door den Here jefum verworven , enfönc goede wercken CU

English

Urb. The same goes there also with the doctrine concerning the merits of good works. This is taught there in a very mistaken manner. First: a man with his good works intending nothing other than to come to heaven, and taking that as earned through the Lord Jesus, and his good works
Original

conncn ocen uecöiencnDe oojfalien Daar ban fijn / fo cunt gp Uclitelijcfte firn/ Dat DpDefclUconnoDiofcliattfnberfupmt. Dauen boven j Daar iöeenculceffOUjchc natupjiochc Wed gciimhcyd in Den menfcljc/ enDc Dp en bcrjlaat niet / Dn: Dat

English

not being able to merit a share therein — so you can easily see that he neglects that necessary treasure. Moreover, there is in man a certain excessive natural legal-mindedness, and he does not understand that
Original

3©00?D/Doet dat en gy fult leven, Dat ijS/ de Wet voor fo vee! die voorgerteit is by

English

the Word, "Do this and you shall live," that is, the law insofar as it is presented by way of
Original

maniere van een verbond, in opfjQt Dcr toarc gdobiijen/ (in Defen) ganff 0 toeg- ge* nomen ijSf : enDe Derftaiben fo DcbinDtmen/Dat Op dc Goede- wercken niet funucr*

English

a covenant, in respect of the true believers, (in this sense) is entirely taken away; and therefore one finds that he does not properly
Original

lijCft aan en merCfet aljS daden van het geeftelijcke leven, (Oal.?:2^. ('t bJClCli OOdi dat twige leven is, dat [efus ons verdient hcefr, 5!o!). 10. 27. 28.) OftC vrugten baJI be genaDige infchrijvinj^evande H.WetDOOJ <0ODieS*0CCfïinonfe herten,alj3f ep?

English

notice good works as deeds of the spiritual life (Gal. 5:25, which is indeed the eternal life that Jesus has earned for us, Joh. 10:27–28), or the fruits of the gracious inscription of the holy law through God's Spirit in our hearts, as is
Original

CcntlijcfJcöeüdoftcnDeeflI. ©ciDonD0 U'pDen/ ^Cer. 51. 55. toelcfte DaDen en bjugten Den licrüo^nmenfcfietlianjSboojtö^engt niet uyt cra^c van een Wetf-

English

found in Jer. 31:33, which deeds and fruits the reborn man henceforth brings forth not from the power of a law-
Original

verbond, maar tiyr cragt van fekere n}ne vereniginge metChrifto, gelijfe eeil

English

covenant, but from the power of a certain new union with Christ, just as a
Original

boom npt fijnen aarD bjngt boojtb^engt gioD- 1^: 5- ftct Carech. op B?. 04. cnDc

English

tree by its nature brings forth fruit, Joh. 15:5, see the Catech. on Q. 64, and
Original

UptcenfupbCC OOgmertft om den Heere Godc re verheerlijcken ^0[j. i^: 8, ^lltl. i: II. aijS vrugten der pcrcirticheyd, die door fcfum Chriltum (ijn tot heer-

English

with a higher purpose, to glorify the Lord God, Joh. 15:8, Phil. 1:11, as fruits of righteousness, which are through Jesus Christ to the
Original

li jckheyd en prijs Gode. bcrftaenDc Datlfulï tc Docn / en Daar in Den l^eere te Die* nen/ fün fioogftc h}cpv i^cmef / cn f^eerlöcöOcpD ijef. fict Dcfc vvaarheyd en bierDt bponfcn€ü?iflenojD(narii0ifonietber(iaan/ om Dat Dc Wara-tiae fake nam. Die infchrij vin^e des wets in het herte IjenlieDcn fo felDctt toeDcr- baart. Daar D002 brengt Dan ooft Die H.Waarheyd alOaarrragttcbergecf'Stoeffalogp Uiclimerften tont) en Den armen mcnff ijc / bltjbcnDe in fijn wetf-gefmdhevd.en hogtfjans? ïjo* tenDe/Dat Dat opflat/Dat De lücerc tjaD op De gocDe toercBen aljr Ri^ter na de wer, i$ toeg-gcnomen/ fo raacfet \]p t fpoo? ganfc ft bijflec / alö een berbbiaalD ft fjaap

English

glory and praise of God — understanding that to do such things and to serve the Lord therein is his highest joy and happiness. And this Truth is not ordinarily understood by our Christians, because the gracious inscription of the law in their hearts comes to pass so seldom. Thereby also the holy Truth produces as its fruit, so to speak, to give to those who fall the most, and to the poor man, remaining in his legal-mindedness, and yet hoping that since the aim that the Lord had with good works as Judge by the law is taken away, he has entirely lost the track, like a strayed sheep
Original

bat Dc hand-geleyde des H. Gecfts DOO? DebOO^-bergaalDe waarheyd des Euange-

English

that lacks the guiding hand of the Holy Spirit through the fore-mentioned truth of the gospel,
Original

liums. ontbeert; enfoberDtoüntQïbenglanfcDbani^eplicöfPD^ Die Daar «pt tz loagtenflonD.

English

and so the luster of holiness that was expected to shine from it is extinguished.
Original

Steph. mm w. Broeder , cnfcftijntboactoc smt aanlepDingc tegebcii/ Dat

English

Steph. Now, Brother, it seems to give occasion here to inquire whether
Original

'i Evangelinm een verbond g^naemD to^CDti

English

the gospel is called a covenant.

94 BESCHOUWINGE

Original

94 BESCHOUWINGE

English

94 CONTEMPLATION
Original

Urb. ©00? bCtt Borge toaiS D^t ttJaaclÜCh een wetf.verbond , dl0 We 't r)0tb6ïia

English

Urb. For the surety it was truly a works-covenant, as we heard
Original

öCjS 3©Gt jS op Dem nam} booj/ en tn plaatfe ban öcn mertfcö« : öic Dan oofö öe fö* ncn Dolcomcntlucö öaac ban Ujp oemaacHt/en ontöcben Beeft.iïaaai: ten|aanOen

English

that God took upon Himself for him and in the place of man; who therefore also fully freed and redeemed him from the guilt thereof. But with respect to
Original

banöeGeiovigci${ÜetCCn Genaden-verbond, Dat ep0emlÖC6 een Teftamtnt, b?PÜ3illiOe ma6inge/OflJCfp?efcin0e('t Oeen vatt is in den dood des Teftament-ma-

English

the believers it is a covenant of grace, which is properly a Testament, a free disposition, presenting (that which is in the death of the Testament-maker —
Original

kersl^eü?. 9:i6/i7.)oenaamDtoecD/eene encftde Genaden-^^ifte , omniet, en öl$s f)Gt een verbond (jenocmD toetD/ Dan toccöt ganfcB on-epgentlöcB gcfp^obw

English

Hebr. 9:16,17.) was called a name, a pure gift of grace, not of merit; and if it is called a covenant, then it is spoken quite improperly
Original

al.ÖDatblÜÖtpeC.5i:33.Ditis'cverbond— — ik (al mijn Wee in haar binnenlte gcven,ende die in haarherte fchrijven,ende ik fal haar tot eenen Godt fijn ende fy lullen my^tot een volk^fijn.ende fy en fuUcn niet meer een ygelijck fijnen naaften, en een ygeli jk fijnen broeder ieercn, ——want fy fullen my alle kennen van haren kleynftcn ar tot haren grooiftc toe. Dit (0 tmincCiSi QCljeel cen K^naden-werk/ttuelft

English

at all. That is clear from Jer. 51:33: 'This is the covenant — I will give My law in their inward parts, and write it in their hearts; and I will be their God, and they shall be My people; and they shall no longer each man teach his neighbor, and each man his brother — for they shall all know Me, from the least of them to the greatest.' This is then entirely a work of grace, which
Original

ooü èen Vctbondocijctcn toecD/om Dat lj(t Voorbeeld Dajc ban een verbond met «Sfcacl toaö/ alss in Die plaatfc ftDijni öeoogt te toecDen.berf. 3 1/ 32/ 33/34. enDe

English

also was given a covenant-name, because the example thereof was a covenant with Israel, as it seems to be viewed in that passage. Vers. 31, 32, 33, 34. And
Original

om Dat in Dit genaden.\verck,de,goede wercken (Die in 't bctÖonö Dct oieceUen D?

English

because in this work of grace, the good works (which in the covenant of works were the
Original

conDitie luaren) feer te paffe comen [Ijoetoel upt een anDcc tjooft/ t.to.alis vrugten

English

condition) are very fitting [although from another basis, namely as fruits
Original

van die ingefchrevene Wet en ingeftortede kenniüe] , en De (onDttie ban Deffclfti

English

of the written Law and the poured-in knowledge], and the condition of the same
Original

opteoticöepDfün:ooclttoel/omDatBet Den Hcercbeöaagt D«ft/ in De genade ten Loon nogplaatfe te laten BouDen / toeUBe De nature ban cen Verbond fcDjjnt tn teüjcngcn.

English

is to be exercised; although also because it has pleased the Lord, in grace, still to allow reward a place — which the nature of a covenant seems to imply.
Original

Stc p. <©at lag mp op De tong : De Heere fp^^eCbt ban grooten Loon in de Hemelen liiaatö. 5: i2. ban vergeldinge iBatD- 6: 4. %üt. 14: 14. ban Loon na den arbeyd iCO?. 3:8. de vergeldinge des Loons,ï^eb^ liJ z6. en DiergelgCBe.

English

Steph. That was on the tip of my tongue: the Lord speaks of great reward in heaven Matth. 5:12, of recompense Matth. 6:4, Luk. 14:14, of reward according to labor 1 Cor. 3:8, the recompense of reward Hebr. 10:35, and the like.
Original

u rb. 25onDig antbjoo^t onfe Catecö. öaac op op ©ja.ó3. ^e Genaden-loon ïïom. 4: 4. toecD foDanig genoemD/ boo? een (Metaphoryfche)obcc-geb?agte/ of ontleende toijfe ban fp?efien / om ttoec o?Donnanden ban De Goddeiijcke wijf-

English

Urb. Wisely our Catechism answers thereto at Question 63. The grace-reward Rom. 4:4 was called such by a (metaphorical) transferred, or borrowed manner of speaking, for two reasons of divine wisdom —
Original

heyd.l «©atfjet volmaackte Geeltlijck Leven Of 3tebcn<0ODe/Of eeutolO ÏCbcn/

English

1. That the perfect Spiritual Life, or living before God, or eternal life,
Original

fouDe bolgen op Deflfelfö onvoimaacktebetraotin^t iiiiC op eccDe; en 2. ^at na De mare der genade hier op eerde ontfangcn/ en'geti^upcrit/ na De bcelDcpD Det b?ug? tin / na De gjootDcpD De$S tegenflanDji / Dej? moep.ijcliljcpöef en Dicrgelijcftc/ Den nicnfcjjemeccof minDecHeeriijckheyd, Dati;;^ giotetof clepnDec capacueyt.en

English

should follow upon that imperfect exercise of it here on earth; and 2. That according to the measure of grace received and exercised here on earth, according to the abundance of the fruit, according to the greatness of the opposition, the difficulties and the like, more or less glory, and a greater or lesser capacity, and
Original

nycwerckinge van de Godt-verhcerlijckiuge toegcbocgt (laat te toetDen in het

English

exercise of the glorification of God is proportionately assigned, to be given in the
Original

toekomende Leven, [alle nogiBani^ öaac in becgenoegD/cnD alfo ten bollen gelucht falia fiinDe / gclocH 0?ote en clepne baten Die alle berbult fünj: aljS Dat upmmlu \m aangctoefen tocïDt i €0?. 3 : 8. i €0?, i ? 8. en feec t»onDig en topDlugtig

English

life to come, [all yet being satisfied therein, and thus being fully blessed, just as great and small vessels that are all filled]; as is indicated to us 1 Cor. 3:8, 1 Cor. 15:8, and very wisely and extensively
Original

becDanÖClD toetD ban Den E. Heer Johan C. van Bleyfwijck Burgemeefter der Sradüi.lif,en Ontfanger Generael der Kerkelijke goederen overHoUand.in fefeet

English

treated by the Honorable Mr. Johan C. van Bleyswijck, Burgomaster of the city of Delft, and Receiver General of the Ecclesiastical goods of Holland, in his
Original

fön ttactaat gen't Graad-boekje.en bjagen antto.Daac ober öoo? D.van Oudenhoven. Dcfe bcltellingen des Heere , Detotjl DÏC aan De Heerlijckheyd enige ep- OenfcDiippcn ÖeÖ Loons ineDeDeelcn (allSDat Die volgt op de goede wercken, en nadcrlelver mate geproportioneerd ijS) fO ifl niet bjeemÖ / DaftSBOOlD Loon

English

little treatise called the Grade-Book, with questions and answers thereon by D. van Oudenhoven. These arrangements of the Lord, since they impart to the glory some properties of reward (namely that it follows upon good works, and is proportioned according to their measure), it is therefore not strange that the word reward
Original

incc gebjupcöt toerD : <Êbog Die aanmeïCfit Dat 'c eerfte niet anDerjS in en b?engt/

English

is used therein; but whoever takes note that the former brings in nothing other than
Original

alÖ een volmakinge van het onvol maackte , en ÖStandreCene evenredige gehjck-

English

a completion of the imperfect, and a certain proportionate equality
Original

iieyd van beyder mate, fal ligtcunncn bctftaan/ Dat geen epgentlpcB gefepDe uerck-ioon oft- betbonö in Dcfen ber(iaan en can tterbcn.

English

of the measure of both, will easily understand that no proper works-reward or works-covenant can be understood in this.
Original

Ahik. van Z I O N, VIII. *c Sam. i,^

English

Ahik. van Zion, VIII. *2 Sam. 1,9
Original

' Abik. fafie i0 tod tc ocrdiian. en nootïiiinjJ toat een hkpi onwetenheyd , en miivauinge iji i« öefeti bp oiHUolcli { toiji / een öooDjlecch Uan Dg toacc Hey-

English

Abik. That is indeed well to understand; and one sees what a great ignorance and misunderstanding there is in this people at present — a deadly obstacle to the true
Original

u rb. %Aat on0 tran tot anti?c Wnoen boo^t-oaan.

English

Urb. Let us now go on to other errors.
Original

't^tucöbanöen Bceiden-dienJt, ijoc tocPiuijc «©eccfojm, berllaan tiat (c regtc* in'toenii^cn toctö Atv^oderyeciiBeeidciuiienit üanonftiolcliboojecnoe^ nomen: enöcaifoDcfouöcn tegen 'teerite en iwedc ^cbod ban öenfeiöen aacö gemaaclu. JiuOecftDc^treform. kerckfaljSopl- üjcet;öaactn aUöö fojobuU tnoonöctfcljepööcmaatht nan ö'eenefnbe om Daar bolclun beren onöcrfcdcp» bcntlücö te oiidtr rigtet) , en aan b' anöec fp oni bc .omrchc kerck daar ban fo;i>

English

The chapter on image-worship, how the Reformed understand that the proper idolatry of image-worship among our people is to be named; and how they therefore sinned against the first and second Commandment of the same kind. Now the Reformed church is as clearly taught therein: making a careful distinction on the one hand in order to instruct the people plainly therein, and on the other hand in order to
Original

bcnteObCttUpgen/ 0oetoelbOOW»ÖcnmO3tcndc beelden voor geene Godeit

English

convict the Roman church thereof, even though they were compelled to hold the images for no Gods
Original

te houden. Wt Ujelcfe berfupmb onbecfcOepb oan fpjuptet bat bc Itcöen felbe/ i« Qeöaflten / en anbecfintf/ liot iti de fel ve fotiden v.iUcn , enöc tegen bc Roomiche kcrckeonboo^fpoebiflliicü ttofdcebenen / bte ijaat maat becfeftetenbc / bat fp be 23ceiöenvoor geen Goden en Doubcn lipt {jaar cpgcnc befcD^ü^tog ban afigodcry CatecD- 9?* fig baar ban b?p-plcpten. Steph. USaar toetb bic fonbc nict tod Af^odery 00b genaamti Urb. giafc; maat men moe 'Ic toeten/ batalcanDefclbe/infcfecrcninfigtc/ ooit foQ genaamb toerben i in 't toefen bet faben ebentoel g^oot onberfcliepb i^.

English

to hold. From this neglected distinction it follows that the people themselves, in their thinking and in other respects, are willing to do the same, and are poorly equipped to argue against the Roman church, which, defending itself by the claim that they hold the images for no Gods, frees itself from its own description of idolatry in the Catechism. Steph. But was that sin not also well called idolatry? Urb. Yes; but one must know that both may in a certain sense also be called by that name; yet in the essence of the matter there is still a great difference.
Original

*t <Éene feggenbe/lecandcrs voor of benevens den Waren Godc te dicnen/t ^nbCC den HeereGodc door de beelden te dienen. gelÖChbC Ifraeliien bOO? bC Beelden in de VVocftijne, €]COb. 32I: Cn btC tC Dan cn te Bethel, iCon. 12: 28 /,

English

The one being: serving others before or besides the true God; the other: serving the Lord God through images — as the Israelites did through the images in the wilderness, Exod. 32; and those at Dan and at Bethel, 1 Kon. 12:28,
Original

Steph. iBaat bic ban *c Paufdom Begaan ooRAfgoderycinct Bare beclbcn»

English

Steph. But does that which the Papists commit with their images also count as idolatry?
Original

Urb. ?ll!SfpflaanbC()OUÖen/ batmenbfe ais de afgebeelde eercn moet. Wf} Thom» Aqu. 3. 2^. Art. en flttbJC : cnbC bat de beelden te ecren fijn niec by toeval otoncygentlijck, rejaar (per ie) en eygentlijck, alfo dat fyinfig felven aangemerckt fijnde , den dienlt onifangen (terminenr. ) aljS BclUrtnin, flcU

English

Urb. If they hold that one must honor them as the one depicted. See Thom. Aqu. 3. Part. Art. and others; and that images are to be honored not accidentally or improperly, but (per se) and properly, so that they, being regarded in themselves, receive the service (terminant) as its end,
Original

Tem. II. iw Trali. de^üiqu. ijT Imagin. Sanfi. C^/. 2 1. ban mOCtCn top bCjEl Heren gcbjcpgbc (ÖOjbCel ^f. iif:8.baatinaanmercften; encunnen fulr ooB in bien tnfigtc tot 't eerfte Gebod gebjagcH» tlaatlijcft onbcrtojjlen onberfcöepbcn? be be fonbe tegen I)ct 2. <i5eOob ban bte tegen Ijct eerfte / op Ciat geen iiptblngt en fp boo? ben Beciden-dienit, fclf tn bcfe plaatfcn/ baar fp getooon fön oiibepaalb tc

English

Tom. II. in Tract. de Cultu Imagin. Sanct. Cap. 21 — then we must also note that sharp judgment of the Lord Ps. 115:8 therein; and they can in that regard also be referred to the first Commandment. Now it must be carefully distinguished: the sin against the 2nd Commandment from that against the first, so that there be no escape for image-worship, even in those places where they are accustomed indefinitely to
Original

ontkennen dat fy de beelden ecnige eere aandoen , enóc ^Ct (Icgte bOlll baat mcbC

English

deny that they render any honor to the images, and the simple people are thereby
Original

tc miUcpben.

English

to be misled.
Original

Sïanb anb?cfiibemifg?ijptnicnbemcn(ngcbet Gereform. nopcnbc bc Aan-

English

And another error and misunderstanding of the Reformed concerning the
Original

roepinge der Heylijc afgeltorvenen, CnÖC bp OCCaftC bat top Jbaat tOC geb^UpChClI bfCplaatfe^Cf. 63: bf. 16. Abraham en wset van ons nier, I frael en kent ons nieCj bCbatt onf bOiCh 'ft toect ntet toat bOO? een fiele-flaap , en on-knnde bet geftorvene

English

invocation of the holy departed, and on the occasion that we use to that end the passage Isa. 63:16: 'Abraham does not know us, and Israel does not acknowledge us'; because our people do not know what soul-sleep is, or the ignorance of the departed
Original

Heyligcn ban al toat opcetbc tjS ; eben aliS of fp bergetcn Dabben bat'er een ftry-

English

saints of all that is on earth; just as if they had forgotten that there is a militant
Original

dendekerckopcerbent0/ CnbCnfetcnfonbCtttOepCnHoe lange O Heylige en

English

church on earth, and they cry out without ceasing: 'How long, O holy and
Original

Waragtige heerfcher , en oordeelt endc en wreecki gy onf bloed niet van de geene die op de eerde woonenj OptUb, 6: 10. baat bC bcli)bcntjj ban bC gereform. kercke èllcen \0 / Dat \vy nnet onfe gebeden tot de felven niet te gaan en hebben ,

English

true Ruler, do You not judge and avenge our blood on those who dwell on the earth?' Rev. 6:10. Now the confession of the Reformed church is solely this: that we may not go to them with our prayers,
Original

dliü bte nict ober a{ tcgentoooibfg cn fün / allct noob in 't bpfonbct nf ct én toetett/

English

since they are not omnipresent, and do not each know every need in particular,
Original

bwlmfnalUcBcrtciunfuotinaenftcnmn/öaaïtocgcm. jjinatfc öjennenOc -

English

and cannot hear all at the same time on all sides; wherefore they are unfit for this purpose —
Original

ettöe infonÖcrÖepD om Dat de eerederaanbiddinge cm Upt|ief?cnÖ vciorregt ijjri

English

and especially because the honor of adoration and prayer belongs exclusively and pre-eminently to
Original

iJt ^^nepnöioe/ .Jtliuagtige/ ?lltüctcnbc Godddijcke Hooghcyd , enöe alics nceCid fontepnc iDic gcmcUe Ecre fia ooti alleen aan-matiot/cnDaat booipbect iratu

English

the omnipresent, almighty, omniscient Divine Majesty, and the sole Fountain of all things — who alone also claims that honor, and thereby prohibits Rev.
Original

4/ lo. tolileilDC ooft / bat ÖC menfcfjC lot hc«m-felve comen fa|. 3èU:o • ic.' fdf

English

4:10, willing also that man should come to Himself. Rev. 22:20, Himself
Original

tcramenöe eemn JlKiöDelaar na fün toclgcballcn/ W ooch fclüe öc xvaragtigé Godt ijj/ 1 goft. 5-20. ^ttt Dit allc0 öoo? 'f Ücrcn (©ecft ni« qcIcccd fiinö^ / lueentmen/ Dat DerfcljJi genoeg gcDaan te IjcUDen met Ijct inöompcten öec hcvH-

English

appointing a Mediator according to His good pleasure, who is also Himself the true God, 1 Joh. 5:20. When all this has not been learned through the Lord's Spirit, one thinks that one has done enough with the submerging of the
Original

gen ineenc Al-veig( tcnheyd.

English

saints in a universal omniscience.
Original

«©efOeiÖ]Ci!SOOtUUffC{)enonjScnbcRoomfche Kercke fn gcfC&il 'c ftuck der Feeltcn. ïlDplectcn«pl'tH. Woord dat 'tonderfcheyd dcr tia 'en tocggenómefl

English

Another dispute between us and the Roman church in the matter of Feasts. Noticing in the holy Word that the distinction of days is taken away
Original

fjS in 't IS. €c(i./ en Dat nu gene Dagen rieyiit^e cn fjjii/ bolgcnö Col. i: 16. <0ai.

English

as in the Old Testament, and that there are now no days of holiness as such, according to Col. 1:16. Gal.
Original

4: S/9/10/ 1 1. aiaac Doe caiitö cnDeiücccDclöcü Dat bat Den Geefteioien Gt reform. ó^btnarisi^Uïant/ of Dpbetflaflt bat bc Chrifttn-kercke Qfcne bagcn bol» genjS'cH. WourdijcbUcncncan, Inbe^öoöfbienfligeocffiiungen öooj tc bjen* gen / toelcftentetfoèeneHeyiicheyd, om dendienittehc"ii,>fn,(n Ooljeüben:

English

4:8,9,10,11. But then it cannot be denied that the spiritually minded Reformed teacher, or one who understands that the Christian church has certain days following the Word, can bring these into the worship exercises — which serve a holiness, in order to conduct and preserve the worship service:
Original

ofte bkttocipcnöe De //eyiicheyd der Feeften , fjOUbt ÖC • ; ve «OOtija!l0 in

English

or, upholding the holiness of the feast days, he maintains the old custom in
Original

2i;bel-lebig-en loO'icDcpöj ofte fo f)p cp be fcibc enit^ . .rFcnin^en picegt (gelp be gereform. Kercken , op entgv bct felDcc cnmc octfcmngcu aan* Itelt/ Quanfupici/ ombelicDenbancem. I^ebauffjc af teiccnbcn) fo beljoiibt

English

a Bible-loving and God-fearing way; or if he practices on those same days some gatherings (as the Reformed churches do, setting up some of the same assemblies on that occasion, as it were, in order to draw people away from them and to mark off the abuse) — so he retains
Original

fipnOtOpjUjCRWcFeeft-Chriftenhcyd, en Conrcicntie des Feefts , en gebOeit.fO

English

his upright feast-Christianity, and the conscience of the feast, and produces so
Original

cenc vreugde r meet devotie , enbopc^cwektheyd , op/eaö'ombienbag/fpjiiji tenbe unt eene bebattcbe Reianve MevUchcyd öteö bagö/ finar opfigt öcfaücnbe op

English

a joy, more devotion, and an awakening of the spirit on that day — springing from a deliberate, relative holiness of that day — its regard falling upon
Original

OeSakcfdbe. alle0boo?geb?e(6öÉ!SH. GccUsfjaat ban bc ( ereform. Waarbeydmbefenonberrigtenbe/ i.bJatonberfcDcpb baac / tufTelien enige tijd,

English

the subject itself. All of this is foregoing. Now, instructing in the Reformed Truth in this matter: 1. What difference is there between spending some time
Original

Mp?eof bag in oeffeningen door te brengen ;énbC entget0b cntgc HeyÜcheyd toe terchrijveii. 2. *Baibe Geref. Kercke defeeften ban be Roomfche ganfff) ntft

English

or a day in exercises — and ascribing a certain holiness to it. 2. That the Reformed church has not at all abolished these feast days from the Roman
Original

öfgcfcljaftenl]ceftombiebageninio(Ticljepbof tot viecich-dapen re öcftebcn/ maar op bat fo ganfcl) niet fön en fouöen. ;.^at alle ^• weckcheyd.toelhe ü)p onö bcröcelbcn tonnen be Fceft- , > . . n

English

in order to establish those days in idleness or as flesh-days, but so that they might not be entirely abandoned. 3. That all the celebrations which were divided among us in the feast days
Original

in'tO.T.gcDab en gebotU te öebbcn/nu niet meer boo?fo bon ben

English

which were commanded and ordained in the Old Testament, are no longer held as such by the
Original

i^eerc nu afgcfc Ijaft cn becboben fï)nbe) gecregcn en mceja maocu 1 maar fup*

English

Lord — now having been abolished and forbidden — received and made more; but superseded
Original

berbO0?entn beSakefelbC(t.to.|tiuChriito;! Ö002'c Woord en Sacramenten on{{

English

and surpassed in the subject itself, namely in Christ, through the Word and Sacraments added to us.
Original

toegcbocgb. ©emcnfcftenu/ Gceiteioos en vieefchUjck flinbe/enbe bie BüjdfchapuideuH. -ïceit , Hom. 14.: 17/ b^eup^^cfaftc fenjcïn ben c- • • ont* (laan foube/ ontberenbe/ fo en 10 ntct b?eemb / bat Ijp ' of in b: upt-

English

Now a man who is spiritually void and carnal, and who was to find the kingdom's joy, Rom. 14:17, arising from and subsisting in spiritual things — being deprived of these, it is not strange that he either, in his outward
Original

flaat / of XXiXAt aanclevin^e aan de fecft- \ ijd berÜUjft / gemercRt in Ijem be Gee-

English

state, or without clinging to the feast-time, remains attached; seeing that in him the spiritual
Original

ftelijcke werkingen, ftt plaats ban bC N imvrlijcke Menfcheiijckc Wijfheyd.nfet

English

workings, in place of the natural human wisdom, have not
Original

ciuomcn/ toaaïinbjpbobcnbeojcpcnfjcbbcnöe toare ïSefczmnnc f^nbc een f)er-roepinge ban ben *0ccft) te beftaan.

English

come — in which, having above the senses a true understanding (it being a calling of the Spirit), he would be able to subsist.
Original

Anik. Mi jn Heer foubgpfoo boongaan in 'tbcrüjaal ban bc pr.: p.cuu. if mifgrepenottfcöbolï battbfe W: a ludcn in gefchii, 'fitoectnict toaat gp een fpnö tceegr. toanttoattjSonbeïDaarl'Pï^öongercfjónben^ enbe boe can \ya anbcrs fün/ baat fo diep een onwetentheydonbet'tbolcft tij ^ bclicbcn cn (icbbcn geen lult lotdc kenniffe der H. Waarheyd , bU0 boeo fp'et nog mOCPte / itcg Opmert:»

English

Ahik. My Lord, would you proceed thus in the account of the aforementioned matters? It is misunderstood by our people that those things are in dispute — I do not know where you find fault. For what sin would truly be found there? And how can it be otherwise, where so deep an ignorance is beloved among the people, and they have no desire for the knowledge of the Holy Truth — so they do it all the more willingly, without noting it.
Original

van, Z I O N, VII I. 't Sa~m. ^ijh/

English

of Zion, VIII. The Conversation. Ahik.
Original

fiimt I «05 mcmojic/ bed mtu Oef tc tos entoe ictter-kcnnis criigcnöc / ïcj$öcïttaa«(V»cioiïfahcl0Chauali)Cl«ciin Ww ocmeneii ichaddijcken grond nu ijihüjil? üctmclöct.

English

comes — with no memory, nor any practice, nor even any acquisition of literal knowledge — rendering that common and harmful ground now described by you.
Original

orecttJp ctocntocl Daac af i'cl>cpbgn, " ^ dden (öuncsit iiip) tient boojua^

English

Yet one might well separate oneself from it — those (it seems to me) who serve foremost
Original

mentUkü otöagt / öic tooanamc cn lu . miffl^cp «optaöe öc Kercktiijcke Maic üt Tugt toacc üau üo\)cu V fam. p. Ó7> 6Ji . in 't w Op oaan ooft ccn tiJOo^öQefeatiè. ^^efccuUJcctDen VUdchiijckcn ciaiften niet tljimjs tg b^ni^ gen of in tc fcljittun / oiu Dai U »i>f^'' Gc«itcs cn occ|idö;iicn bcrflanösJ

English

an honorable office — those who are prominent and great — who miserably further the ecclesiastical authority and discipline, which was from above, as in the conversation above, page 67, 68. In what follows there is also a word to be spoken. Carnal Christians must not be brought or pressed home, because that is contrary to the spiritual and spiritual understanding
Original

bijlter t0. »©nttol)filUClUÖ Dc WaarheydUan öUGeidorincerde.kerck Ül öefcn/ bat dicMagt , Getitelijc'k 10 / cn iW Oe"en uyterlijcken mén(che aan-

English

is dark. Now the Truth of the Reformed church is this: that that authority is spiritual, and does not go to the outward man —
Original

cn-caathtofftDaöct/noatnoocö/ncg inii?Pij.: -^auere/ nog in agtbaac* ftcuö of bcüel-maot/maic altecn gaat oDct Den t 'ckcn ftaat des Mcniches,

English

it does not touch or reach him, not in his property, nor in his honor and esteem, nor in his command or authority, but passes solely over the inner state of the person,
Original

\\m aanft'OOtjnöc / of ooU nut enige tefecnen 'oetuigenDc/ fijnen wei-ftand of onïtandin'c Gecfteiijck leven , cn ten nanficn Uart €>m iJoniitgnjcft. €nfictl nautiJlöj: een menfcljc onöec on.ö Die Dit foo Utïdaat/ umac Grooien, en kiey-

English

urging him to it, or also with some signs testifying his good standing or understanding of spiritual life, and with respect to God's kingdom. And how seldom is there a man among us who declares this so clearly, both the great and the small —
Original

nen , )a De Groten (öiC den weg des Heren belt weten foUÏJCn '^tt* f:5.) rtieell / nemen (jCtbOOieene crenckinge van haar aanlien, niagt , welvaren, otyetfulx,

English

yes, the great ones (who should best know the way of the Lord, page 5.) mostly take it for a diminishing of their reputation, authority, and well-being, etc.,
Original

ganfcftelijcfi nut öien boDen gefegöcn gzonti/ Dat uatuy rii jck veiftaan toecö t geen geljeclGeciteiijcktö. €nöe oujS uiaaclitgcm. Ma^cgecneanöjc roere,al$i eene

English

entirely with that above-stated ground, that what is naturally understood is not wholly spiritual. And thus powerfully there is no other stir than one of
Original

oni^cnoege over den blaam, offchade, van de kerck den menlche aangedaan , en^

English

displeasure over the blame or harm done to the person by the church, and
Original

öc'öcrV)oloen.fii / ofeenen aanval op de kerck en öcffelfjS dienaren , ban pöcc na fö^ ne mant / (ban De Groeten, tioo?ö«n(!ecclien arm ban ö «©bccftepb of anöcr^ finö«/ banöekieynen, boojonflupmicöept»/ too?n/ fcfielöen/öaaf/enbierge»

English

the consequences; or an attack on the church and its servants, each according to his manner — from the great, through the legal arm of the authority or otherwise; from the small, through turbulence, anger, scolding, hatred, and such things —
Original

IttClie) of eene droefheyd Die na de werld is de dood werckende , «nDc Cene uyrer-

English

like things; or a sorrow that is worldly, working death, and an outward
Original

lijcke öeternifTe / o/nbat guaab tc ontgaan ; maat geen onberouweiijcke beke-

English

avoidance of the evil — but no irrevocable con-
Original

rir-e ror Salicheyd. ©OlUecjS memanDDpna en bCCflaatbe Geer:elijcketi aerden bc Ie ban De Kerckelijcke Magt , en DeffclfiS werckinge : t. bJ.Datbe fclbC

English

version to salvation. Thus no one understands the spiritual nature of ecclesiastical authority, and its working: namely, that the same
Original

(üü lï. tn d' athoudinge en uytQuy tinge) niet anDecjS en H i Dan om Den menfcüc fi)hgociteiijckeüngeftaice,ofuptü3i)cftinge/ en up^|luptil^3e upt<aoDsi ftoning*

English

(whether in the withholding or in the exclusion) is nothing other than to make known to the man his spiritual condition, or upbuilding, and the clear expulsion from God's building —
Original

CÖ&e bekend rcmaken,fiemDaacDOb?op terigten,ehtot wareBoetveerdigheydtö

English

and to make it known, to direct him thereby, and to bring him to true repentance,
Original

brengen,- en fict/ Daatom entoctDnaiibJlöicpmanDDoo? Defclbe fn 't GeefVeli jcke leven gctiolpcn : )ia gabc <0oDt / Dat niet öoh fommigc voorgangeren felbe boo;Den(lcoombanfccfc DbjaUnge figoofibeel-fin^ tocgboeren lieten / en^ate iiandelingen in delen . Daac na DegonDen te rigten.

English

to bring him there — and behold, therefore, how seldom any man is truly helped by it in the spiritual life. Yes, God grant that even some of the leaders themselves did not let themselves be carried away by such a proud-mindedness regarding this pressure, and began to direct their conduct in these matters accordingly.
Original

ïTrb. jjlQCt'UtobetlOffy mijnHcer , Iaat De Voorgangers Daac ttOg tUptett;

English

Urb. With your leave, my Lord, let the leaders step out there still;
Original

ïth etftcnne Dat ooft boojmtinperfoonfeecgeccn/ maacDat fal beel ligt nog tz patTe tonnen comen. r ^

English

I acknowledge that for my own person it has rarely occurred, but that may very likely still come to the point.
Original

Ahik. ^0 fal icft in uuja opfct boojtgaan. Daac (omt f)et Dan ooft ban Daan / Dat *t bolcR i werck des lugts , aan fjaac / alsi yec quaads , en/ De nature ban ee? nceygentiijckegefeydeftraffeof burgerlijffte amenDe öeböenbe/ aanmercften i f(g qnaiijck houdende , Dat De felbc aan fjaac meec Dan anD^e (in bare mcningo aangelegt toecD ,• blüben fo lang in ontfienninge ban fiaar guaab m fp ftonnen : toillcnnoDbbaarfelben befcfiuiDigen : nemen fjct aanOjcnge i guaiofH; item 't agt mmen en becfpieDen (alss fp fp^eften) ban fjaar t)up0/ en Doen t ooft Datmen ingebai ban lym omftcnning^ (in toelftengcbaiie aan De fafte immec^ niet cn j^,-

English

Ahik. So I will proceed with my purpose. From there it also comes that the people regard the work of discipline upon them as something evil, and as having the nature of a proper imposed punishment or civil penalty — taking it ill that this was applied to them more than to others (in their opinion); remaining as long as possible in ignorance of their evil; being unwilling to accuse themselves; taking it as insolence; likewise the watching and spying (as they say) of their house; and doing it also, as one in the case of their acquaintance (in which case one ought indeed not to
Original

boo? een ïjaat(of pet ful]C)der dienaren, titi mt Deflcaffcti / m Dicr.U'lSn urn toelften alle ölücfit / fp cn mabcn Ux f(g ober öefe faBe aeen Debat nne^^^^^^^^

English

take it as a hatred (or some such thing) on the part of the servants; seeing that the punishment proceeds therefrom, in which all fruit resides — they make no quarrel with themselves over this matter, none whatsoever.
Original

Geeftehjcke forge ovcrhaarjOf OOfi UanGeeftelijckc broeder-of Vade;^ IprakeOftugtingeOföleCOelÖCÖenjniaatbanceneeygentli.cke ttratfc öic nht

English

No spiritual care over them, nor of spiritual brotherly or fatherly speech, or discipline, or restoration — but of a proper punishment that does not
Original

amt&mop De manfecc iiaii een weridüjcke befchuidijiinge , bewiis over winningcen fo/tcit effccte öcbMot moet toecöenjia Rebben toei fommine öé Voor «angers, alj5 (Die maat ban enfge bdtraffinge ben monb oü-öeöcn) berber rSS toiUenöo^en/ tcnbjaremteacntooojölcïjepöban Notaris en oetuvcen m ii bP Coucante toefl bet Groten oetoojöen/'Batentoeblugt/ tn m ban enWn tunt m be plaatfcn baat fuiï flefrtjteben mogte ) / tot be O verheden te nemen / baac obecclagenbe/ enboo?befelbeDaacfahe aanleggenbe; mk ban oo^i bc fdhc aannemen/ al na fp min of meet upt bcfe dwaai-bclcö geb^oncftcn ïubben ^aac comtbp/ibatmcn al-om/ felfonbecbieinbefengcfonb banbetflanb beDoo^ben

English

act after the manner of a worldly accusation — which must be proven, overcome, and thus brought to its effect. Yes, some of the leaders, as soon as they had opened their mouths in any reproof, wanted to proceed further — requiring the testimony of a notary and witnesses, and at the request of the great ones (going to the places where such matters might be written), taking it to the authorities, filing complaints there, and bringing action through them in that matter; and also accepting the same from them, all according to how much more or less they had drunk from these erroneous fields. From this it comes that one finds everywhere, even among those of sound understanding, saying
Original

tcfön/ feggen lJO0?t. Men moet den eene met harder vallen als den andre «C Qf - U0 om bat m UJCrcÖ alSS q uaab / aUDOO^ aljH een eygentlijcke ftratFe of ^cndé fllgf Ptt hards locrb aangemecBt. Sieph. Höaac mijn Heer, enffernfetaltoataan/ bat be Kerckeiiicke Maat

English

it said: one must not fall harder on the one than on the other — all because it is regarded as evil, and everywhere treated as a proper punishment or hard word. Steph. Yes, my Lord, it touches altogether on this, that the ecclesiastical authority
Original

ben fWCnfClJCin fijnen uyterhjckenftand ban aanfien, eere, middelen OOfeenia-

English

strikes the person in his outward standing of reputation, honor, and means, even his
Original

finjfcrencliti toantimmecs ij3 notop? bat baat boojbeö mcnfcöen aan fi en , reputatie , cn nabolgenjS authoritey t cn biergeljjcfie berminbct t toetb. la baar moa* ten Ampten fijn / b(e niet alü bp Ledematen ban be berrft bcDientcn mogen tocc^ ben / aljsoob Aimoefen , bic ntet ban aan ïebematcn gegebcn tonnen tocrben. <n bit allesi foubc be Tugt ben uiteriijcken ttand getoiffdücb raöcn.

English

social relations — for it is indeed necessary that thereby the person's standing, reputation, and consequently authority and such things are diminished. Indeed, there must be offices which may not be served except by members of the church, and also alms, which can only be given to members. And all of this would certainly affect the outward state through discipline.
Original

Ahik. iSopenbe bat binden der Ampten aan 'c Lidmaatichap van de kerck «6

English

Ahik. Hoping that tying the offices to membership in the church has
Original

bellen / batfuDcbibefentoefianbbettöbenenfalien/ mpaltijb taat mifhaaafit j&ceft • boojnaamiuH aljJ f cö fag / bat pbec / We maat na fo een ampt fïonb / fip toasi bat l)p toa.ö / aIsJ maat aan geen grove ergemiflen fcDulöig en toajf/aUfioojö Dat niet bctoefen conbc toetben/lmet genoegfame getuy gen ; of / al toatf {jp foba*

English

been set — that such things have this standing and will last — has always displeased me; especially as I saw that everyone who merely sought such an office, he was what he was, as long as he was not guilty of gross offenses, or at least as long as that could not be proven with sufficient witnesses; or, even if he were such,
Original

nfg / fo Dp ftg maat een maanb of ttoce baar ban fiab afgehouden , of ijct bcy melijckcr gepiecgr , tot ïibmaat bet gemcpntc tolerb aangenomen, toant fo taacfitbe hcttöbol veynferds, aan 't tiert ongefonbcn/ ban quabe gjonben/

English

if he had merely kept himself away from it for a month or two, or had practiced it more secretly, he was accepted as a member of the congregation — for thus it bred a multitude of hypocrites, of unsound heart, of evil foundations,
Original

ia Godi-en Hcyi-lofe jlSenfcDcn ; en bat nog meefl onber fult be / bic be voorname ampten becleben/ en Ober fuljC d' uyterlijcke kerck fonncn fchaddijcktt fijn.

English

yes, godless and graceless persons; and that most especially among those who hold the principal offices, and who through such means can be harmful to the outward church.
Original

Ce meet / alfofo ligt niet uytgcworpen en tonnen tocrben/ betoöl (Daar ampt baar aan ïjangenbc) fp ï^emcl en aatbe be toegen/ enb uw tegenwerp tot een boo?; toenbfcl bcöücnbe / (t. to. bat baar boo? bc Kerck fcljijntbe bifpofltlc / In fo bcr? be/ober bic ampten te ctiigcn)bertoetben fp gcfjoo? en öulp/lnfonberbepb tp ijarc ampt-genoten, blc ban bc Magt of fclbc l)(\)beïi I öf aan be öanb bebbcn be iserc* 6e be boet btoerss te fctten. Reeft ban de Kerke ble wi jfheyd, (öic f öanjs gemeen Ijjjbanbemagtlgertetojjcbcn/ cnliocbt fpfigban be dwaafheyd des ceioofs «Ptlnflgt/ cn b?efe ban t onberjl 't opperU te geraöen/ fo raatbt en blijft bc kerck bol ban fuickcbofenfltax bcfcD?eben / enöc isï 't felbc fcöer altöanö een boojnamcfp^ingbanonjSbctbcrff; upt goeben pberenbe mecningbanbe bin* bersstoelingeboert/maatmettoattctoepnigtcfleïic opbienonfcn toefionb ber fatten nu befcljicbcn. IBaar

English

Moreover, since they cannot so easily be expelled — for (their office being attached to them) they block heaven and earth, and using your objection as a pretext (that is, the seemingly favorable disposition of the church, insofar as it concerns the confirming of those offices), they obtain a hearing and assistance, especially from their fellow-officeholders, who either hold the power themselves or have the church in hand to set things in motion. If then the church has that wisdom (which is altogether common among the powerful, and if it frees itself from the foolishness of faith — driven by ambition and the fear of going from the lower to the higher position), the church counsels and remains full of such evil persons as described; and this is itself certainly always a principal spring of our corruption — proceeding from good zeal and intention of the hindrance of the seating — yet with how little attention to our present state of affairs. But
Original

van Z I O N, VIII. i'Sam. ij7p Höaar op uto Tegenwerp-lcfe cn San n(et ontBenncn of' t a«» OP fcoi t]^ ^'''^n öc

English

of Zion, VIII. 1 Sam. 17:9. Upon your objection one cannot deny that it is
Original

Tu^^iUa^; CtJ0öeniS|fulj:*toogmetckU03'inatuyr!ijck fffed Öcfjft'lf^j niaac

English

also evident with natural effect in itself, but
Original

öat 10 atUcn/den menfche (in tekenj te loner fijne uytlluyiinge iiyt Gods Coningrijcke>dien hy id ve door fijn fonde doet : Dolflt HU Daac öpt pCtjEi ('t maQ fijn l)p toeval öan'f menfchcn büolheyd Of onvvccenheyd , iUtXl liatl CUigc Ordonnantie)

English

that is only to declare to the person (as a sign) his exclusion from the kingdom of God, which he in truth brings upon himself through his sin. If he escapes this penalty (it may be by chance through human folly or ignorance, rather than through eternal Ordinance),
Original

öatcnbanö« Kerckc niettelatïeöcUattDccöetti öïe Ledematen Ü3CCÖCH/ moe* ten toeten toat fp öoe.t / ' n met tnac uptocö?ucöte belafitnoe (om fo te fpjeöen) / enöe öifpjecöen pfuliï aangaan, 5©ouömcn fcggen | gefrljiet onregtveerdigw

English

nevertheless the church must not on that account neglect what it does; those who are members must know what they do, and must proceed with due expressed deliberation (so to speak) and discourse in such matters. Would one say: it happens unjustly
Original

lijck Liy i haaij en om den menfche te (maden en Tchaden óf pet fUlX/ öat ijS Dan fCrt

English

by them, and in order to harm and injure the person, or there is something else to it — that is then a
Original

andkt Decfcp ; Ciatfal bpfulcbe voorgangeren te Uecantisoojtscn fïaan: Dat iiS een mifbruytk van die Ma^^t , nictöie magtfelöe/ öaac ttip nu Dan fp?eften t cnöe beeft foDantgccne Deconijelübte altuD fün toeUlugt tot DetOec ^erc6cti)cRe gaöcrtngeopen.

English

different matter; that will have to be answered for by such leaders: that is a misuse of that Power, not the power itself of which we now speak; and such a person has no less always his recourse to the other ecclesiastical assembly open.
Original

^cec aöfuiïJUicötoÈrö 00(6 öeBepaiinge van defe Magt geUattct töantalf»

English

Very absurd also is the definition of this Power taken when
Original

men Tegt Dat öe Gemeente of De©00jgangei:en eene magt ftcbbcn van haren Mee-

English

one says that the Congregation or the Leaders have a power from their Mas-
Original

fter bepaald met fekereinftruólie, btcn fp niet bctioegD en fijn tc üiiPtcutc gaan/ maat iiipsiDolgen moeten/ foöoetpbet tree Vieekhiijcken fijn uoo?öeel öaac meöc üoo? ben bleefcOc % bdjilpt fomrüöiBi ftg met bic Wanrheyd: toant/ epfcöt fÖnebegeeriijckhcyd'tgctnöctierclicfegtOemongeoojlofttefpn/ Dp f^Ot twaac batlip wt (onieien verttaat , bebencHt enige fchijn-redenen baat tcgcn/ ooh B?engt hjel 't gevoelen van ö' eenof b'anbcc Leraar boo? fijnfuflinuc/ altljoojS (lelt

English

ter, defined by a certain instruction, which they are not permitted to go beyond, but must follow — so does the carnal one make use of this for his own fleshly advantage therewith; he helps himself sometimes with that Truth: for, his covetousness demanding what the flesh deems to be lawful, he finds indeed that he from his own understanding thinks out some specious arguments against it, and also brings forward the opinion of one or another Teacher for his support, though he often sets
Original

ftet op een twiltredenen , aIjSbtC over 'c lange hayr, iCoj. ii: i6. en tuat Clare

English

it upon a disputed point, as with the matter of long hair, 1 Cor. 11:16. And what clear
Original

faaöifecbaatmengecncrccpticopbinbenencani en baat mebe W Bp/ en füne rampfalige confcientte b?p (meent Bp; toant be Leraar fjes aan 't léoo^b ge^ bonben/ en altijb toeet ftp baat ligt pet tegen/gelöft fjet nopb Ketter(alfmf n fegt ) aan letter onibrak.i^tct (ip Vüeec eenjsf boojbecl met 't contcactc^iSo fal ijp be fterc^ be toel met mcnfcfjelijche inftgten / met beloften/ met bcb^epgtngen / foecficn te

English

passage he can find no exception to bind it, and thereby he goes free, and his wretched conscience free (as he thinks); for the Teacher is bound to the Word, and always knows easily how to find something against it — it has never, as one says, failed even a heretic by a single letter. He has again now the advantage with the contract. So will he indeed seek to move the church with human insights, with promises, with threats, to
Original

betoegcn/ bat fpconlideratie drage in hare handelingen (eben aljS Ofbat fO tn 't

English

move her, that she give consideration in her dealings (just as if she were in the
Original

gocb-öunchen Dan be i^creUe befionbjbcn felben bergenDe te ifgtcn en te ftoarcn (alfmen fegt) in be faacfic ban fulcöe of fulcfte pecfonen/ toaac mebe fp tocberom gem.ficriic eene onbepaelbe magt toe fcDJöben/aljS conbe bie(pro arbiirio)na toii/ tctoetche gaan. en bat fHhcn toet biefclbe (iebenfün/ bie op een anber tijb De ©oojgangcten fo aan fjarcn lafl btnben. d§omma/niet upt/ en na een Geefteü jck verftand banbefe aarb be.ö Kerckeiijcken magts,maat na fjaac bleefcD tet bolöoe* ninge berepfcljt / gaat onfcn naam-CDJiflcn in bcfcn tc toert fie. 5^efgelp0 en becflaat onf bolc& bp na ganfcïjelijcB niet/ bat befc USagt in be

English

good pleasure of the church) to take care and to weigh (as one says) in the affairs of such or such persons — by which they in turn ascribe to it easily an unlimited power, as if it could proceed according to its will (pro arbitrio). And those indeed are often the same persons who at another time bind the Leaders so tightly to their task. In sum: not out of and according to a spiritual understanding of the nature of this ecclesiastical power, but according to the flesh in fulfillment of its demands, our nominal Christian proceeds to work in this. Likewise our people understand almost entirely not that this Power in the
Original

Gereform, Kerck eene bedienende of dieaftelijcke Magt is , nOgtoCÉt toat fUi]C

English

Reformed church is a ministerial or servant power, nor what such
Original

feggentoili ©etnemcnbc bat bie Magt bedienfteiijck i^/ cn b' uptboeröer^ maacentöele Dienaars, bienogeenebepaaideMagiB^öbcnbanc toe/ en bat in befen onfe Lere ftaat tegen t Paufdom, menen fp bat baac op/ cn op bcffclfjef ba*

English

means to say. Taking it that that Power is ministerial and the executors are thereby servants who have no further defined Power granted to them, and that in this our Doctrine stands against Popery, they suppose that thereupon and upon the same foun-
Original

benweynigagttegevenis, fy fijn fo veel als die dienaars , fyconnen hare laft fo

English

dation there is little importance to be given to it; they are no more than those servants, they can carry their burden just as
Original

wel wreien als die , en fo boojtsf: baai bog beregte meninge ban be Reformatie IjS / die Magt in be l^ercft fiier boo? met weg te nemen , ttog tc Dcccicpnen / of toanminbcraanfien/magt/enomfagte maften : maac in tegenbeel baat boo? alle Magt aan ben m^nfcDe te ontnemen / en Chrifto of Godc le laten , op bat be

English

well as those, and so on. Yet the true intent of the Reformation is: not by that to take away this Power in the church, nor to diminish, nor to make it of less esteem, power, and scope; but on the contrary, thereby to take away all Power from man and to leave it to Christ or to God, so that the
Original

2QO B E S C H p y W I N G t

English

200 Contemplation
Original

uyinemenilityd der cragt ly Godes> en niet uyt menfchen, 2 Cï(?*4:7.CWbc Opöflt/ ': Chriltus door Iw^ckheyd gtkruyft is , en door Gods cragi leeft , allo ook c aren Iwacklbuden il/n in Hem, maar /even fouden deor Gods era ot in de

English

excellency of the power may be of God, and not from men, 2 Cor. 4:7. And as it follows: Christ was crucified through weakness, and lives through the power of God; so also we are weak in Him, but we shall live through the power of God in the
Original

Gemeynte, fiCtzCO?. ! 4- upt UJCllie plaatfeit ÖCfOjmattC toCCfïaat^ Gods Maj;c en A uihoritcyi tS tjerfteHCH Ül plaatfC Ua» de Men(cl)ci.jcke i m mtm öat fjoe in UjaatlJcpD / DcMciilchenmccrvercieyiu, enöe Dienaars, tOf f^t^Maarö

English

Congregation, 2 Cor. 13:4. From which passages the Reformation understands that God's Majesty and Authority is to be restored in the place of the human — intending that, the more men are diminished in truth, and the servants made into nothing more than servants,
Original

(aLö foöanigc / öat ijï tor fupbsc Niet), gemaaclu toerDcn / ^ue bic i jckc

English

(as such, that is, made into pure Nothing), those who thus
Original

Magt IjOOectjÈCOeticn/GJOOteïOeniflafet/ cn ban meerder Autlioriu;. t Uittyt. L) ib. / mijn Heer , Dat 10 öcn regten (in van 't H. Woord , cn fuIjC van de

English

exercise that Power, the greater they make it, and of greater Authority. Urb. Yes, my Lord, that is the true sense of the Holy Word, and such is that of the
Original

Reformatie. gclucU alles , foooU öcfc Magiunaanfjcn bcc iBenfcftcn/ te B^en*

English

Reformation. As all things, insofar as this Power is taken away from men, to be-
Original

. onöanbiö

English

come subservient
Original

itJcrben.vE^ic nu ooh in öefen t vicefchiijcke des pauidoms bertoccpenöc / 'c Qeèitdi;ckcinpiaatfeöeb2aotDcbbcn/ of uoofo öocn/ fijn öie oclntfefaltgc ware

English

to God. Those who now also in this cast off the carnal element of Popery, and have or do place the spiritual in its stead, are those truly blessed true
Original

Gercforineerden,Dieö? Dienaars oVjec'lÖOOft ('icnbcaljS Niet.bCtf Heren magt ficn/ OntfieU/ enbjefcn. €nbC alle bcanbie/ Die ramplalige Letter, knegten, die de

English

Reformed, who see the servants above all as Nothing, and see the Lord's power, are terrified and stand in awe of it. And all those wretched slaves of the letter, who
Original

wille des Heren fuiicnoeOoiiöcnioeïDen geweten te licbDcn in bcfen/ alj8 fijnbc

English

should have known the will of the Lord to be followed in this, as being
Original

gereformeerden van beliidciiideC toeennlCtanDersSfegtalSSeenherftel ban Geelt

English

Reformed in confession — (for what else does it mean but a restoration of Spirit
Original

en Godc tn plaatf ban vkefch cn menfche) en nogtDan^ DebonDen fulien tocröen

English

and God in the place of flesh and man) — and yet shall be found bound
Original

enCftelvleelchlijckegelJüCCfitCfijn/ toClChebC bleefCiJlUClie Hcerlchappye over des Heren erfdeel beclDerpCnDC/ en 't toaCCGeettelijck verltand van die magt niet

English

and to be carnal lovers, who cast away the fleshly lordship over the Lord's inheritance, and who do not bring the true spiritual understanding of that power
Original

inöcplaat.öbjengenbe/ inDccDaabargecen bccDocmelijcftcï: toecDen/ Dan öic inbeDiDalingc fleften. Steph. ^atissfoaltoclgcfegt / mijn Heren, toaccn be Dienaars <Êngelcn / of

English

into practice — they shall in truth be no less condemned than those who hold to the error. Steph. That is well said, my Lords. If the servants were angels, or
Original

onfeylbarenalSf d'Apültclen toatcn: Itiaacfeylbaar f|)nÖe/ cn ijS fulï op Ijaac niei Toe-eygenlijck.

English

infallible as the Apostles were — but being fallible, such cannot properly be attributed to them.
Original

Ahik. 3©atig{0aai: Dog niet toe-cygeniijck? ;Datri» niets en fijn bjant öanc

English

Ahik. Why is it then not properly attributable? That is nothing, since
Original

fpjeftentopnubab. «^oDtoaasüssbcfcncegen-wtrpop't gefepDc ^mt (t mQtöaiijS op bp gcüjagt UjcïD. pet fouDfc gclöcn / gabcnlöp bc v<.c s cruge

English

we now speak of it. Now this was the objection to what was said above (it seems it was raised there). It would have applied, if we had the true
Original

Authorireyt, of geloofwaardicluyd : me ai ontfJcmicn tüp ban fjaat U\

English

Authority, or credibility — but all that we deny, for
Original

befcn. altjjoosf op 'tct rfte, t. UJ. b' Autho , baat top nu ban fp^chcn ) en tornt bil ganfcD niet tc paffe / toant fcec berfcliilt be Authorireyt door wekke y-

English

this. At least as to the first point, that is the Authority of which we now speak, and this does not fit at all; for the Authority through which some-
Original

mand fpreeckt, van fijn geloofweerdicheyd, infonbCCljepb / fO bïC lij't Auihoritcy t

English

one speaks differs greatly from his credibility, especially when he speaks with the Authority
Original

banecnanöccfpjeeftt.

English

of another.
Original

^at een bobe een leugenaar toare/ foube d* Authoriteyt des Overbeyds, aiö be gcm. bobe met eene bepaalde gcfchreven magt (omt / Daarom toel een mijtetc

English

If a messenger were a liar, the Authority of the Government — when the said messenger comes with a defined written power — would nonetheless be none the
Original

minbcrfijn' bp bie / bic verftand tjCbtien/Om ben bodt Niets, en b' Overhcyd ht t

English

less in those who have understanding — to count the messenger as Nothing and the Government as
Original

alles teagten^

English

everything.
Original

i§OCCmtI)et ban ilil boOJtjSopbe Geloof-weerdicheyd der Dienaren aan / cn

English

Here it comes further to the credibility of the Servants, and
Original

Gods maiji blyfc ftaailiiC onbeC bC <©eïefO?ni. in plaatfe van des Paus of der menfchen. |BaaC in deftnieect be Keformatiebefgclijr/bat DcnDienaar niets en(0/en* De ïjocteel !jp anbccfiniS een geioofweerdig man mogté fijn / barfip nogtïianö in

English

God's Majesty remains standing under the Reformed in the place of the Pope's or of men's. And herein the Reformation in like manner destroys: that the Servant is nothing, and however otherwise he might be a credible man, that he is nevertheless in
Original

Defen/ niet een jota te geloven en 10/ maat bat ai fijn geloof-weerdicheyd romt

English

this not to be believed one iota, but that all his credibility comes
Original

Dan/ enupt'tgefcbrevenwoord 't geen üp b?n mcufctju boo^l)ouöt. <Ên i^ïnt

English

Then, also from the written Word that which is held before men. And in
Original

yan Z I O N, VIII. i'Sam. 201

English

of Zion, VIII. 1 Sam. 20:1
Original

te«aerdeBiBirgrcepljanonfUOiCÖOm«möC Kcrcke!. Magt. <6cli)cB O^t ban feer onredclijcNl^S te CXClpiCCCtl op de teylbaarheyd van den Dienaar jtodbcn mctl «tCt£n'mO«/-|anieieu niaj: geloven omfyu cpgcilC gclOOfïDCCCDlCljcpÖ ; fo I?S pet 't aller ouredelijcktteiïatÖ«nmcnf(OcqualycU neemt/ tdl een Dienaar uan t geen fCQt / f^'flt / J>o tpreeckt dc Hcere. Daat IJP bOlö2n0 OUfc OJOnöCU nitt

English

earthly authority in the church. It is seen to be very unreasonable to make an exception on the basis of the fallibility of the minister, when men may believe on account of their own faith-worthiness; for it is the most unreasonable of all when a person takes it ill that a minister says of what he speaks: Thus speaks the Lord. For thereby our sins are not
Original

anderb|p^'hencUaU3ai0'tgeen de Hcrefpreeckt ; gelycft ofmcil ban Cen bode jQ[UaiUCÖ nam / ödi Ijp fCOt / So fprecckt de Ovcrheyd.

English

otherwise held up than what the Lord speaks; just as when one takes offense at a messenger's name when he says: Thus speaks the Authority.
Original

-5icph. jiBaaclïuii>ccötegen-öefp?obcn/ al0öen Dienaar fui]c ban fön cpocn gcöaaien cn u?ïtlöOi»uen |pjitcl»t.

English

Steph. But it is still objected against this, when the minister speaks such things out of his own thoughts and imagination.
Original

Aiuk. 3^ai«iMP^eechicn oorliiu tmmflcmetboo?; entoiUnfctomftemien Oat aiio öic touo^Otn miibruycki fouöe conutn toecöen : niaac ban mcctïmcn Ijct ijtet te-oen 't ^jebruyck itiaac tegen \ mifbruyck ban Die luoojöeh ijtbhtw I cn nicti fouöc jnp Defct)erp(ie bnilien. 5^ie wijfe van i[)reken , eUentocl Dlijft öan obec

English

Ahik. That is spoken rightly enough in advance; and we must also acknowledge that those words could come to be misused: but from this one ought rather to act against the misuse, not against the proper use of those words. That manner of speaking, nevertheless, still remains over
Original

CiliCOmeuOe niet öec Gereformeerden OJOnDen/ ja op de felve alleen paffcijjcfi:

English

as fitting for none other than the Reformed foundations, indeed applying to them alone:
Original

niet alleen om bat fp (alis foöantac) alleen 'f Heien woorden fp^cftcn / tüaar oo!*

English

not only because they (as such) alone speak the Lord's words, but also
Original

sm Dat geen toüfe ban fpjiftcn gttionticn cn can toctDcn / om öc geloof weerdichtydin'i^een ly fegi^en ban fig fclbtn (te bcfibtccn of) iif te baijfen/ cnö op bc

English

because no manner of speaking can be found to describe or to prove the faith-worthiness in what they say of themselves, and to ground it upon
Original

onfeylbaaihcyd \% b^ëUficn.

English

infallibility.
Original

5^11 bJilt OP bccöer ficn Bnu-derjljoc berlicert>eli)c[i ^ie %iu ban bet Voorgnngercu teyioaarht ' ^cbatt yjjecb banonfbolcü/ fo mcrclit aan / niet alleen der

English

If you wish to see further how harmfully the view of the infallibility of the predecessors was held among our people, then take note not only of the
Original

URnklji-n oiidei ti; Dan figfclbcn biind^iing aan bCjS Leraars woorden , en

English

unlearned men's blind submission to the Teacher's words, and
Original

iüttibrirey r (een pefte boo? ÖC 5iele! maat ban een anbec plaatfe). maat infonber? . I^epb et geen liter {)oo2t) mcicht aan der Mer.fci.en onbandkheyd en bettoer? ping oanal t geen ben Seraacfcgtonbcc boojtoenbfii / Dar hy nietonfeyibaar cnlö.

English

their servility — a plague for the soul, but from another place — but especially take note of men's ingratitude and rejection of everything the Teacher taught under the pretense that he was not infallible.
Original

Siepb. 5^at {\\\\ tüjec fccu jlrijbigc uptecflen/ t ecnc npt ic hoog 't anöet upi tc keg-een agtinc»c ipjnptenöe.

English

Steph. That seems to be two conflicting extremes — the one set too high, the other set too low in esteem.
Original

Ahik. Bccgcebmp/ Broeder, DcpbC C0mCi1llptcene.iehoQgen.-agrinj^c der TLeeraren maac't eerlte Upt CCUC cncfeelc oncunde Of (OOf Dcning ban die Leere der

English

Ahik. Forgive me, Brother, both come from a too-high esteem of the Teachers; but the first from a mere ignorance or deception regarding the doctrine of
Original

" - heyd, cnöaatomfjiecfonictbeöojcnbe/ 'tanbje upt ecnc cnftle mif- . - an bc felbe. Wi eene te le^cn a^cin<.-e der Leraren t\\ fan ïjct nictfpjiipten; bant waar in fijn fy te agten,bfe bog ccn o^ottbclootf Niet fun ïn bcfen^ jjKaac bit iö naren nv ;

English

Truth, and from not needing it properly; the other from a sheer misunderstanding of the same. As for a too-low esteem of the Teachers — that cannot spring from this; for wherein are they to be esteemed, if not in this? But this is coming too close now;
Original

C>c waa , ier Rcformatietetrt/iKetfgelp 't fomtijbstJ onboo?figt!g gebat bjcrb) bat al0 ben Leraar een eerlpc6 ' gèioofweerdig man/ ja een waragiig ChrirtenbUjcöttcfün/ cnbaargccn rcbcntjs / toaarom fijn b3002ben te to;a*

English

the truth of the Reformation teaches (even though it was sometimes handled incautiously) that when the Teacher is an honorable, faith-worthy man, yes a true Christian, and there is no reason to distrust his words,
Original

ben / men Ijem ban te geloven tKCfti maar / Dat den Leeranr fcylbaar 10/ Cn

English

one must still believe him; but that the Teacher is fallible, and
Original

bcr!)alben/ öoeeetlijh/ €ö?ilie!i)hgcioof-wecrdigf)pf *r/ bat alt en comt !)(ec niettepasS/ baar een Goddeiijck geioov moet rufïenop eene onfeylbare gionö baneeneGoddelijcke \vaarheyd,cnbu0t3S/cnbIijftr)pOicc altöb Nier. ^tem/ tatbenhoorer ficmoottbaar boo.:ljoubenmoct/ enDemin genen belc gdoben/ waar baar bp fig neetfllg in'tonderibcck van Gods woord oeffencn moet ^f.

English

therefore, however honorable and faith-worthy he may be, that all of this does not come into play here, where a divine faith must rest on the infallible foundation of a divine Truth; and so it is, and remains, always: No. Furthermore, that the hearer must hold himself accountable, and believe no one in such matters, but must diligently exercise himself in the examination of God's Word.
Original

^- 3öÖ- ?9.cnbebe woorden des Dienaars aan gcm. woord onber - cn bOO?bC gcleyde des H.Gecfts tOCtfen/ aljï btc ban Berecn Pauli woorden bCben/ftCt 17:

English

Job 39. And to test the words of the minister against the aforesaid Word, under and through the guidance of the H. Spirit, as those of Berea did with the words of Paul, Acts 17:
Original

it,beröeïöcötOMö/ i^o|).4:i.mbcbatby banbe0 Leraars bjoojben aatine»

English

11, it is said, 1 Joh. 4:1, and that he receive the Teacher's words
Original

toi B E S C H O U W I N G É

English

to BESCHOUWINGE
Original

tmn lt10Ét/en Ö^IOto^n niet ais der Menfchen maar geli jck her waarlijck is als Gods wojrd, I ^\)t^.2:ii. cn Dat Dait da: woord eec(l toaariöfft ifi in cragr, in öen H.Geeft.cnm vele verlekeriheyd, etide wercki in die fu geloven i Tbcff. i: j.

English

not as the word of men, but as it truly is, as the Word of God, 1 Thess. 2:13. And that this Word is first confirmed in power, in the H. Spirit, and in much assurance, and works in those who believe, 1 Thess. 1:5.
Original

anz: 13. ttjatii öanijSljetcGtlieen Godddijckgeioov.

English

2:13. That is then truly a divine faith.
Original

Step. Maat OOC fOUO een flegr ongeleerd menfche Ddt (Ottnctl DOeil m OOJÖeUn ban ÖC toOOJÖcn ban een geleerd Leeraar.

English

Steph. But how could a simple unlearned person judge the words of a learned Teacher?
Original

Ahik. <DaaromfepÖlCB/ onder de gelcyde des H. Geefts, toClCfte fonDCt 011* becfdjepD geleerden en ongeleerden &etoOOnt/en De Waarheyd OpCnÜacCt/ Of OCCft/ en flel)OC(en ÖOet; na öe leerc ber G ercformeerden Upt öe toiffe Godf-lpraken

English

Ahik. That is why I said: under the guidance of the H. Spirit, who dwells without distinction in the learned and the unlearned, and reveals, or gives, and causes one to taste the Truth; according to the doctrine of the Reformed from the sure divine oracles
Original

des Heien iïöatlj. iii 2?. en Dan J>aulU!S i Co^I: 26/27/28. öoo? toeUfeeDe fvibc feer cundio en nautolieurio/ljoclBd niet cunftig.banöetooo^Den öec alöerge* Icecjle oo2ticclen/of en Ijoe üerrc Die Godcs fyn/enDeDat öp miöDel Dan'c H. woord ftltoc/ öat fp ooö fomtöösioflnDGöetcliofauDcrfinp ijoo^cnlefen (fo fp'tfelDe niet en cunnen; in en Doo? üjeUic De Here de H. Geelt fo een inD^ucö/en regien fin (niet fo fcec in fjate DccfensEf/aisci tod) in haar herten en gt vocic toeet te geben / Dat

English

of the Lord, Matth. 11:25. and of Paul, 1 Cor. 1:26/27/28. through which they, very skillfully and carefully, though not learnedly, judge from the words of the most learned whether and how far those are of God; and this by means of the H. Word, or even sometimes by hearing or reading others aloud to them (if they cannot do it themselves); through which the Lord the H. Spirit knows so to give an impression and right sense — not so much in their thinking, as yet truly in their hearts and feeling — that
Original

fp alSl een fCÖaapiie onDcrfcljepDcn cunnen toat Chiitti haars Herders itcmme 10 / SoO. 10: ï/ 4.. en alj5 een hoi.ing.by e , proeven welcke Gods willefy, iHom. 12: 2.

English

they, as a little sheep, can discern what the voice of Christ their Shepherd is, Joh. 10:1, 4. and as a honey-bee, can prove which God's will is, Rom. 12:2.
Original

c« Dat fomtijöö fo üeljenDto/ öat ift öaar tocl Op bccbaafl geflaan öeö.

English

And that sometimes so vividly, that I have well stood amazed at it.
Original

Sreph. iSaat loopt öaac niet DichtoüliS laatdunckendheyd ban fulcfee licDeu onDec/Dic/ fienDc Dat Ijaac U)oo^D/eii|aojDeeI toat QCQQt toetDt/ fig berö«fT«n/ en ai fiaat neeraard te toö.ö tocröen i

English

Steph. But does not conceit often run beneath the surface in such people, who, seeing that their word and judgment is held in esteem, puff themselves up and lower themselves to nothing worthy?
Original

Ahik. «SoDetfulï pet fijn fouDc / Broeder, batcnfpjeetö Uh niet booj/ ift toeet toel Dat Den jgatDan fijn qnaad iaat getooon iiS te fapen / nebenis het goede, «iaat en moet Daarom Dit nog betfupmD / nog bectoojpcn too?Den.

English

Ahik. Even if that could be so, Brother, I do not speak for that; I well know that Satan is accustomed to sow his evil alongside the good. But therefore this ought neither to be suppressed nor rejected.
Original

Stepb» 'rifóeünootanötoelgcljoójD/ DatmenDoo^ Den öano quaiijck neemt, al^ fo een idioot meefteriijck wil fpreken , ban/ cn oo?Delcn obec De tooo?Dcn ecnjs oeieeröcn IteraariJ. en (om Dc toaai:DepD te feggcn; O? en Dceft ec ooc6 geen ber- (tanD toe.

English

Steph. It is indeed well noted that it is taken ill when such an idiom wishes to speak in a masterly fashion, to judge and assess the words of a learned Teacher; and, to speak the truth, he has no understanding for it either.
Original

Ahik. 't Meefteriijck fpreken, fp^ccch ïcfi ooli tegcu; Ijoctod itb oocft öeffcnnen moet/ Datmenöet tod De naam ban meefteriijck geeft/ omljct te ontgaan, ai$f

English

Ahik. The masterly speaking, I am also against; yet I must also observe that people give it the name of masterly speaking in order to evade it, as if
Original

liet niet tegen te gaan en i.Ö. maar Broeder , Dat men fuljC quaiijck neenu ,

English

it were not to be opposed. But, Brother, that people take such things ill,
Original

neme ick (en Dat met gocDcngjonDe) voor de bootte greep en p?ocbe ban onfi0

English

I take (and this with good reason) as the worst sign and proof of our
Original

tÜDÖ ceeftelofe dood. ^ouDCU ntCtDC Schriftgeleerden in Den EvaHgcho (die |t -

English

age's spiritless death. Would not the scribes in the Gospel (who
Original

(uinboO2geen<0oDtaanfagcn; Dcfdbc teDen in Den moiiD geöaD IjetiDen/ al^

English

regarded nothing as God) have had the same objection in their mouths, as
Original

fUlCBc heden-daegfche Schrift-geleerden? cnDe alfmen ()ier ban verftanddaar toe

English

such present-day scribes? And if someone who has understanding speaks of this,
Original

föieecfit/ ftoe blacfi gaat Dat tegen de gronden van dc Reformatie aan / en Dec

English

how plainly that goes against the foundations of the Reformation, and against the
Original

terftc Gereformeerden ? Dic fclbc-Difötoijl.ö ongclcttetöe HeDen föuDc ( amöagtfoefdlencnanDje) figcloecödijdi en boojfpoeDiDlücö tegen Die ganfcDe geleerde

English

earliest Reformed? Those same often unlettered people (craftsmen and others) boldly and successfully set themselves against the entire learned
Original

wcrid oanfetteDen. Steph TDattoaiS tegen Dcbtoalingctt.

English

world. Steph. That was against the errors.
Original

Ahik.<!2n Dit tegen/en ontrent De Geeltelofe prateryen en DlCKtoöligc mifvattinccn van de H. waarheden. <£\\ DunCfttU Datb?CCmD/ Broeder? fomoefl IjttlA

English

Ahik. And this against, and concerning the spiritless chattering and coarse misapprehensions of the H. truths. Does that seem strange to you, Brother? So must it
Original

ooft üjcemD Dunc&en; öat een b?outoc / Die öinDcten opgeboeD en geminD fieeft /

English

also seem strange; that a woman, who has raised and loved children,
Original

in Dc geleerde harangue ban een Hoog c^eleerd man.of OO6 tod ban Cen dcs ervarene

English

in the learned harangue of a highly learned man, or also well from an experienced
Original

vrouwe (toant Daar cunmn trappen in D' ertoareniji/ m D' ongeUeiDfle toei b'ct*

English

woman (for there are degrees in experience, and in the most unlearned there can be ex-
Original

parenfie

English

perience
Original

vah Z l O N., yUIr t'SAM. barende fün) mt bc Kinderüt fdc , pet fouöeaanmerchcn/Dat of niet tod/ afim öenocoiaam upt-öeö?ucbt en toavc, Jjlêaac toatoojöcelt onfen Broeder Urbanu»

English

of Zion. VIII. Together. — bearing, as it were, along with the children thereof, with special note that it was not fully, sufficiently expressed. But our brother Urbanus will judge.
Original

"^^UruUatOPbCwaarheydfpjCCtltt/ mijn Heer Ahikam , cn bc faaclie/ met

English

Urb. The Truth speaks rightly, my lord Ahikam, and the matter, with
Original

meVcl%ctoe tefcoacn/maata fo?te üoet. Sluncan met mi)n oeöao e uauto

English

much force to be proven, does so briefly. But with my considered opinion
Original

Sen u" H Gecltcs lcnn.,caan Ce clcynenfO ^OJCl al.ö C)a bO\3Cn] Ije C, route., e i

English

of the Holy Spirit's leading, even to the least as well as to those above, the way, and
Original

edeerden fai ijaajl onöa- otisJ öeicetcn fijn / Ijcttocl öe Hee.c m f-^'l^ fie onöeï on0/o" Defe tijö fo bc|leU/Dat fijmn H.Gedt, en nal3Olocn0 üe n Gcdl

English

the learned shall soon be under our teaching, although the Lord has ordered things under us at this time such that His Holy Spirit, and following the Spirit,
Original

QcDiÏÏö tocrO/ a 15 aan Die baaiblucUeiuch i^S / bieeniae oooenïjcbUen bofl bit So°Sl bie nati.pce/ bat tjoe tjet Ijooet gaat en iwecc toaac toerb m m roSetScm/ e^^^ banbe vcrftandi.cn atoer opgenomen faltoerbai/ SaVK^ l toelcöe (boo?ben Gct it begonnen tof tbcnbe)

English

has been given, as to those who are without letters, some of whom publicly confess this gospel by nature — so that the higher it proceeds and the more truly it becomes in the assemblies, the more it shall be received again by the understanding, to the end of which (through which it has begun to the end)
Original

aïle Sotiteyt end' onfcylbaarheyd ben menfc|]e omiocli / om bie Gode den H Geeft oDet te Uiten/ en toe te fctjnjben/enbc/om bit ftaanbe te [lonbcii/toan no* ten ftab dien grond baat top nu ban fpjchen/ 1. to. Dat ^<f,^^;;<-'f > ^an fi)ne uyr-

English

all certainty and infallibility surrounds man, in order to ascribe that to God the Holy Spirit and attribute it to Him; and, in order to maintain this position, from none other than that ground of which we now speak — namely, that He from His own chosen
Original

vercorencn , fo wel ongeleerden als geleerden, door fijnen H. Geeft fijnen fin alfo te verftaangeèfc. dat fy (niet meWlüCfl OOhntet [deafi^^hjck Of] OOjbeel

English

elect ones, both unlearned and learned, gives through His Holy Spirit such understanding of His meaning, that they (not with a merely human or fleshly judgment
Original

toellenbe/ non onfeplbaarlljfïlj maat) nederig (difcreuvchjck ot) onderlcheyde ,ck, en ial.glijck, den feylbaren Leraar weten voor by telien , ende uyt fiine woorden een Goddelijck geloot op te maken of te verftercken , t peen met andmropëeneonfeylbaJewaatheyde^ enfO fOUbe Jet JOG onbet m

English

desiring it, but infallibly rather) humbly, discreetly, distinctly, and judiciously, know how to set the fallible Teacher aside, and from his words to form or strengthen a divine faith — which, along with another infallible truth, would still go under
Original

ÏÏl ieben / eytfdigden wy niet met het vieefch. en biTilonben top te teg. ?e / bat i" eform erfn is ( al0 boUett ) ben Geeft herftdien tn plaatfc ban ben

English

us — we do not end with the flesh. And we dared to say that the Reformation is (as above) the Spirit restored in the place of the
Original

^Ahi!?^^ocomentoPtoebertoton!Sopfet. maac laat m nu een^ fpetiaicc fien/ toatonkronbandiger begrip ban befe fatie i^i om op te maften/ m

English

Ahik. We come back to where we set it. But let us now see more particularly what a cruder understanding of this matter there is to be made, in
Original

ith bOben fCPbe bat het verwerpen van het woord des Leraars fO toel fomt ban

English

I said above that the rejection of the word of the Teacher comes just as much from
Original

cene te hooe-aetiniie des Leraars dl^ be blinbeUuge onderwerpingc.en te lien Doe f» fin in beren bebetbcn. ^ ^. , ^ r,

English

a too-high esteem of the Teacher as from the blind submission, and to see how they are at odds in their assertions.
Original

ispberöaan/ en nemen fecttoilltg aan/ en bcrbebigen tegen t Paufdomde

English

they understand and willingly accept, and defend against Popery the
Original

fevlbaarheyd aller Leeraren. bll0 bCtte fpjeiien fp be woorden der waarheyd : tliaatbe vp.nrheydfelbC/nogbcnfin vande Gerefornneerde kerck en Ijcbbcn fp

English

fallibility of all Teachers. Thus far they speak the words of truth. But the truth itself, nor the sense of the Reformed church, do they have
Original

ntt't toantnIsSfpacmelbeu vibaaaheyd fiaanbe Ijoubcn / ombanbicnbanbloss te fïin/ en bctf leeraars too02bcnb2neiöcIt/alssfeylbaar. tc coniieu bettoerpcn .; San aebenfp te bennen/ batfpbat Niets f.jn . bet 3leraten niet cn bcrftaan/ •t aan bc Gereformeerden iceten/ eu baat top bobenbanfpjafien: toant bat f-ntbatbefevibaarheyd . of onfeyibaarheyd m ilectaar? ïm met te pafte fomt/ nemirtbt'tGodiijckegdoveniet enrujl/ in enigen bcle/ op defldts

English

not, to maintain that aforesaid truth, in order to be free from it and to be able to reject the teacher's words as fallible. Then they give to understand that they know nothing — they who do not understand what is to be known from the Reformed, and of which we spoke above — for that which the fallibility or infallibility in a Teacher has to do with it does not apply; it takes away divine faith and does not rest, in any part, upon the latter's
Original

edoofwctraidieyd ,'t|pi0nfft0j maar alleen OpbeGodddijcke onfeyibaarheyd:

English

credibility of faith, but only upon the divine infallibility:
Original

maatfpacbenteftcnnen/ bat fp ganftl) bUjben ftefeen in biengjonbbc^ Pauf-

English

but they give to understand that they remain wholly stuck in that ground of Popery —
Original

doms ,t. w. Sal des Leraars woord eni^e cragtop hare fide hebben , dat daar toe ee' ieetidoofweerdicheydindienperfoonvereyfcht werd. ^tet Qp toel bat fP

English

dom, namely: if the Teacher's word is to have any force on their side, then a certain credibility of faith in that person is required for it. Note well that they
Original

nog met öct faufbom in ben felben g?onb flaan/ ban desDienaars hoog- agtmge.

English

still stand with Popery in the same ground of high esteem of the Minister.
Original

tn nOfl ÖCn Leraar na Oofeylbaaiheyd foeCÖJn/ füllen fp flClOt C' f .to.©ft iff ft

English

And still seeking infallibility in the Teacher, they will at last end up — namely, it is
Original

[in Thefij iH'tflcmeen ^accttajoiitii [in bypothefi] w 't Dpfonöer DaacwUHinmo

English

[in thesis, that is, in general, they grant it; but] [in hypothesis, that is, in the particular case, where it applies,
Original

fp 't Dan met onji : cntieDefengjcepcomt gaac in{)ar( vieefchiijcke onöatidicheyd fonöeclfno tod te paflfc. i|fet op gaan fp nu ttoo^t / m DecDerben ftgbecticr. toant hm tmn anD;m

English

they take it from us; and this grip, going straight into their fleshly discourtesy, does not apply at all. Thereupon they go further, and some become even worse; for one to another
Original

toalfCöcnOJOnöDétfupmcnfp'ionderfoeckdesH. woords, cn 't nccï(l(fl toeir fen van des Leraars fegjjen aan 'i felve , (Of/ fO fp nogpct fulï Docn/ 1 QefCtlICt fon*

English

they turn completely away from the examination of the Holy Word, and the earnest testing of the Teacher's saying against it — (or, if they still do something of the sort, it is done with-
Original

dec Oe tioo^emelDe geieyde des H. Geefts, upt Dtoaltnge / Dectoaanttiepü / lufl tot flotcrtjaiinge tn öietgelïitöc; en fo leggen fp/ toat fp Uoien / bp tjaac netc / en (I jan ïjet in Dc tioinö / op 't feggen Den Lceraar is feyibaar. ^onöet öooj gefepöe ouöerfoeli na cenc anbje t. to. Godiijcke onfeyibaarhcyd te yjeinemen/ aljs öe Gereformeerde ketckc Ucït Dat gefcDtcDen moefle. €ttD' alfo Utoen fp öaai on* lanöig Deenen. ....

English

out the aforesaid guidance of the Holy Spirit, out of error, deceit, a desire for mockery, and such like); and so they lay aside whatever they hear, adding to their ignorance, and it stands in the wind, upon the saying: the Teacher is fallible. Without the aforesaid examination toward another, namely divine infallibility, to presuppose it — as the Reformed church held that this ought to be done. And thus they serve their ignorance therein.
Original

Stcph. IBaattoateJetDaonfetDetCt/ der Leraren onfeylbaatfaeyd te Ieren/

English

Steph. But what was it that moved us to teach the infallibility of the Teachers,
Original

omöclieücninDentoomte t»onDen? ^ r ^ r

English

in order to hold the people within bounds?
Original

Ahik. Gemacke!ijcker,en,na den menfche, wijfer töalC t)et/ fOUOmcnfiGgcn ;

English

Ahik. It was easier, and, according to man, wiser — so one might say;
Original

maar nfct toatagttg. f^u en toil: öe ^eece niet na onfe/maar na fi jue wijiheyd öcnmenfcOe behandelt IjeüBen/ ooft Den weg des levensmet bequamer ( monf oog gemaacöt Ijebben/Dan öp felbe bctojDinecrt fieeft. al foubm bclcDaat Doo? verloren gaan cDie Dog anöeïjS DO» niet en fOHöen beöouDen yjocrden) lune uytver-

English

but not watchful. Now the Lord does not will that man be dealt with according to our wisdom but according to His wisdom — nor has the way of life been made more convenient for our eyes than He Himself has ordained. Even though many might be lost thereby (who otherwise by no means could be saved) His chosen
Original

corenenfullen bcDOUöeU toecDen DtenlM' (geleerd of ongeleerd) fönen H- Geeft

English

ones shall be saved — those to whom (learned or unlearned) He gives His Holy Spirit
Original

bcöncetfttgcnondcrfoecks, cn DejJ ondcrfchcyds Daac toe gcticn fal. D janoie aanaaanDc Ujp en moeten niet toillen bcftouDcn effcdii veii jck öic öc *?ccrc niet en toil beöouDcn (fp en fouöen oofentct beljoutien toeiDen toelbec geloop op een men-

English

for the diligent examination and the discrimination needed for it. Moreover, we must not wish to save effectually those whom the Lord does not will to save (they would not be saved either, even with faith well grounded on a human
Original

fcheliickegcloofweerdicheydflonD):enDeOf Bet ÖC H. wi)lheyd beljaagt fnnc

English

credibility of faith); and if it pleases the holy will to set His
Original

waarheyd fo te (lellen Dat belc baat boo?/ bp toebal ban tjare onhunöe cn imo ftepb/betbortjen ioetDen/ opDatbefteete Daar mcbe leete/ Hoe nooDfahc^ locli cnbjpe genaöcnlpfpne hand-geieyde inöcfenfp: toatDcbbentoptefcg.

English

truth in such a way that many are lost through it, by occasion of their ignorance and weakness, so that the church may thereby the better learn how necessary is His free gracious hand-guidance in these matters — what have we to say?
Original

°^Urb <©p ReBtöie faafi toel ingenomen (mijn Heer).maac ftoe oocnfdjöaclöcft blijcüt uprt gcfepbc / Dat al onss uctDccff Daar ban tornt / Datmen wet boo? De

English

Urb. You have rightly taken that matter (my lord). But how harmfully it appears from the aforesaid that all our going astray comes from it — that one proceeds before the
Original

tverckinge des Geetts cn betbctett 't geen DC menfchehjcke wi)fhcyd vleekh hjck

English

working of the Spirit and improves that which human wisdom carnally
Original

ftaD inactooet tf 't geen be Reformatie in öaD):maar Datmen De M cnfcheh j ke barden Sl^^^^^^^^^ vieefchUjcken loop Den ^cugcl tc bleten / 't geen

English

had accomplished — that is, what the Reformation had in it; but that one gives the human inclinations free rein to their fleshly course — which
Original

fo bette ban De H. Reformatie i0/ al* duillernis van ligt. en leugen van waar-

English

is as far from the holy Reformation as darkness is from light and falsehood from truth —
Original

foortfvafde mTfgre^^^^^^^ maatötcn/ cn ccn boojtoetp ban onfe

English

proceeding from the misgrip of measures, and a foretaste of our
Original

meer 't le.en al0 be leere re raten / ^r top mi lian|a»iD<^ ien ebeS ö mertfet 't fdbe ooft aï eene dwalioge of n«fvatt,nge m de leere ll;..«t«ï^f / fSSöbic nffflfie 't tiooft toat rupmet nemen/ en ban De

English

more to abandon the life than the doctrine — moreover, we also notice the same as an error or a straying in doctrine itself — and those who resist it will not be able to rest their heads, and from the
Original

vtn Z I O N, VIII. t'SAM, 2of löffifritt maat t'ftan^ niet/ mijn Heren, foöcni^MrcbeöaaotöattopbJÉöcc

English

of Zion. VIII. Together. — the rest does not stand, my lords, unless we agree that we again
Original

ft nw cicpt mp tot anticc tocccö. gelieft u U op Den öetöen öac na Defen / en 4.

English

now draw one another to other words. If it please you, on the third day after this, and the 4th,
Original

Smo" ö?ec oSS^^^^^ 3tcefl onöettopien/un Oefen p?opoo|le / Ou Oi^u/ of

English

to subject ourselves to the Spirit, in this proposal — whether or
Original

*^Afik5ëitoKn1ctUn^ löU^tiHrioTDm^^^^^ Wano ini,r,ntoe«b,

English

Ahik. Let us willingly go to it. — But in the meantime,
Original

Urb. gitbttUOeiOeipïW.HcÊren^

English

Urb. It is well agreed, my lords.
Original

, T^EWIJSHEYD woud aan ZioBx

English

Wisdom speaks to Zion.
Original

\y vromen Daij^o*</'en Heylfaatn moord doen corner Den Vad'ren io lang toegeleyd : £n •{ Heren fwangerc Befluyten Aan 't Heylig Ifr^*/ doen fpruyicn Vrydom uyt Baètlt Jicnftbaarheyd. z.HetHeyl-loüsB^Mhadden Tempel De Godi-gcwijde Waatheyd/'fietnfel Die (Zio» op het hen gedrucJti) Haar, vau deSlaverny ontflagen, Des Hemels Beeltenis deed dragen , In d' aich gel egt , en weg-gerucki.

English

The pious, O saving Word, come to meet what was so long promised to the Fathers; and the Lord's pregnant Decrees cause freedom to spring up for holy Israel out of base servitude. 2. In the ruined Temple the God-hallowed Truth — herself (upon whom Zion has been engraved) — freed from the Slavery, caused to bear the Image of Heaven, laid in the ark, and taken away.
Original

5. Des Heren Arm, Helas! aan ftuckeu Wie (al ntiZ»»n/ kind'rcn rucken Wt'/ fVerldt , en Satham flavernj ? En, conit dc Waarheyd ons dien HOO GEN

English

5. The Lord's arm, alas! in pieces — who shall tear His children out of the world's and Satan's slavery? And, when the Truth comes to show us that MOST HIGH
Original

In }efus aangefigt niet toogen , ' So biJjttons Eigen-tleerfchappj.

English

in the face of Jesus not yet shown — then our self-lordship cleaves to us still.
Original

4.. Dit fag den Hemel, en in 'i kermer . Van Ziow.Üoeg aan fig te erbermen. En weckte Mannen , die den Straal DcxlVaarheyd in haar ecrften luyfter Dee'n fchieten in Egypiens duyfter En haar dee n Ipreken Canant Taal»

English

4. Heaven saw this, and in the mourning of Zion moved itself to take pity, and raised up men who caused the ray of Truth in her first splendor to shoot into Egypt's darkness and to speak Canaan's language.
Original

^, Thans kt ken aller Englenfcharen (Die ftadig JVaarheydf Xragt ervaren) TenHemel in verbaattheyd uyt: En,fiendedatde?r44r/;fjr<i-regc« Op 't ReedlijckSchepfel quam gelegen Involheyd, riepen overluyd

English

5. Then all the host of angels (who continually experience the power of Truth) looked up to Heaven in amazement; and, seeing that the Truth-reign had come to rest upon the rational creature in fullness, they cried out aloud:
Original

d. Hallelu-fab l nu is de croonmg Van 'f Hemels, en der aarden K<in$ng Nd is fijn Hcerlijckhey d naby

English

6. Hallelujah! now is the crowning of the King of Heaven and of earth — now His glory draws near.
Original

^iüC3\*tVerlochtnd Lam fijn bloed, en Sijn Hel- en draken-ftrijd vergoeden Met£4*i/cè der aArden-Heerfcbafpy !

English

Shall the forsaken Lamb repay His blood and His hell-and-dragon-battle with the dominion over all the earth!
Original

7, Daar breecki den menfcb eens door den duyfter >

English

7. There man once breaks through the darkness,
Original

Énd' in fehovah fiet een Luyfiet Daar by figfelven by vergecc. Wie foud niet fig en al verlaken Die rot het Eeuwig Al geraken Can, dathy in jehovah weet ?

English

and in Jehovah sees a splendor beside which he forgets himself. Who would not forsake himself and all things, who can attain the Eternal All that he knows in Jehovah?
Original

8, Daar legt nuSaihans rijk aan duygen 1

English

8. There now lies Satan's kingdom in ruins!
Original

Laat duyftcrling fig daar voor buygen. Viaar, diende Waarheyd fig vertoont, Sieimetons't WESEN onbedrogtn

English

Let the man of darkness bow before it. But where the Truth shows itself, there we behold the BEING undeceived,
Original

En vindt het S*>w/i/c;^enckel logen Dat met berouw njn Dienaars loont.

English

and finds the Satanic altogether a lie, which rewards its servants with repentance.
Original

Nu wil fig ganfeh dcwerld veibafcn

English

Now the whole world is ready to be amazed
Original

In 't fien van Evartgeïy-dwafen. Nu wil de Heylicheyd haar cicr. Het Beeld van fefur , in fijn fcharen Aan al dè wereld openbaren: Want daar toe quam dcPF44r/;ejfi hier,

English

at the sight of those foolish in the gospel. Now holiness desires to reveal her adornment — the image of Jesus in His company — to all the world, for to that end the Truth came here.
Original

10. Dus riep dien Rey. Maar las ! Harpuyen

English

10. Thus that choir cried out. But alas! Harpies
Original

Van Menfchen lieten fig verluyen Die waarheyd te verdedigen. CalT'-en Buyck-dienend' Afgodiften, Mcnfch-en werld-dienend' Atheiften, De fnoodfte menfche die ick kenn ?

English

of men let themselves grow slothful in defending that Truth: those who serve Cash and Belly — idolaters, those who serve Man and the World — atheists, the basest men that I know.
Original

11, Deel* fagen, dat het Woord- belij" den

English

11. Some saw that the Word's confession
Original

Crijglliedcn maackte fonder ftrijden, £n dienden fig van io een cans»

English

made soldiers without fighting, and they made use of such an opportunity;
Original

Maar fchcut den al de H^aArheyds leden., . En vuyldeij ai dcChriJien':^eaen Al Sa/emr Heyl, al Zionr gianfch» 12» 'Sy ftoncken van hec vleelch, en floegen

English

but they wounded all the members of Truth, and defiled all the Christian seed — all of Salem's salvation, all of Zion's splendor. 12. They stank of the flesh, and struck
Original

Aan 'z HeyQe daiP (als EMs) droegen , Haarofireyn hert , en hand , en mond,. Dus raackie fVaarhejds ^lanfcfj aan 'c fincken;

English

against the Holy One whom they (like Eli's sons) bore — their unclean heart, and hand, and mouth. Thus Truth's splendor began to sink;
Original

Wahr, wat fy raackten, floeg aan \ ftincken

English

indeed, whatever they touched broke out into stench
Original

Van d ' adem uyt fo vuyl een grond»

English

from the breath out of so foul a source.
Original

13. Die fig van vvaarheyds- woord en- Letter

English

13. He who serves himself from Truth's word and letter
Original

Ma^r dient, wat fcheeli die van een ketter

English

but serves himself — what distinguishes him from a heretic
Original

Als in de klanck , die *t oor bedriegt ? Hy heen geen waarheyd,alsgeftoIen: Hy gaat op regte paden dooien : Hy fpreeckt dat waaris , enhy liegt.

English

except in the sound that deceives the ear? He has no Truth, only what is stolen; he walks on the right paths, deadening them; he speaks what is true, and yet he lies.
Original

14. Datconddcn Duyvclook, dien fnooden ,

English

14. That the devil too could do, that vile one —
Original

Maar fejus heeft het hem verboden : De letter was hem nog te goed. Verdenckt de Waarheyd niet O! V(^men\ Hy Tpreeckc geen Waarheyd , maar lijn dromen,

English

but Jesus has forbidden it to him: the letter was still too good for him. Do not suspect the Truth, O devout ones! He speaks no Truth, but his dreams,
Original

Die \ ware Ipreeckt , en niet en doet. ly. Dat wy uw Menlchen - banden braken

English

who speaks what is true and yet does it not. 15. That we broke Your human bonds
Original

Was , om aan Jefus Beeld te raken Door in fijn lieve fucl^ te gaan. Dat belials uw Juck ontfprongen , En fig ook fefus fwcr^ont* wrongen , Heeft waarheyd niet (nog wy ) gedaan* ld» Maar Eeuwig Al-Bejlujrl waar blijven

English

was in order to attain to the image of Jesus by entering into His dear footsteps. That Belial's own sprang from Your yoke, and also wrested themselves from Jesus' neck, was not done by Truth (nor by us). 16. But where shall the Eternal All-Decree remain
Original

Nu Ligt , en Leven , door hec drijven Van uwe M^aa,rheyd fo na by ? ^So *t ftheen). Waar blijft nu ^efus Leven Datganfch de werld eenglanfch foud geven ?

English

now that Light and Life, through the driving of Your Truth, are so near (or so it seemed)? Where now remains Jesus' Life that was to give the whole world a splendor?
Original

\i zdixh\\\hu^ Zielen^Heerfchappy ? 17. Men fict'cr nauvï^ een vonk van flick*ren.

English

Where is His reign over souls? 17. One scarcely sees a spark of flickering there.
Original

Eynde van bet

English

End of the poem.
Original

jOfmodtcncerftdie heyUloofe Ick'rM

English

Or must those godless ones first increase
Original

Delchulddes werelds Iteygren doen Tot fVaarheydf woorden , Leugenf-leven, Eer gy de fwaarfte üag woud geven En aan de werld de laaiftefoe'n?

English

the world's debt toward Truth's words — a life of lies — before You would deal the heaviest blow and give to the world the last kiss?
Original

18. Of moeit hec */cie4 der Bloed -ge* tuygen ' ' •

English

18. Or must the measure of the blood-witnesses
Original

(Daar B4^^/ fig aan fat foud Hiygen) Sijn maat, van u daar toe beltemd, Vervullen , en daar toe de waarbeyd Beleden fijn in fo een claarheyd ? En dan we'er door hec vleefch gedempt. ' ip.Ofmoeft nogBabel lohoog rijlen. Dar, die fig/w^^^Lwbewijff'n Van Babels hatercn ce fijn, Nog drontken van haar kelck, verbolgen V crimaden, haten, ja vervolgen Die in den Geejl uw kindren fijn. 20.0f was't uwfVi)f6eyd,a'dn deef aerde Een fmaack te geven van uw waerde Verfchijningi eer die fclv gefchiei? AlsConingen , als aardfche Goden Haar comft vcrcondigen door boden , Maar felv encomen fy nog nier*

English

(where Babel would gorge itself to bursting) — must it fulfill its measure, appointed by You to that end, and must Truth be confessed in such clarity, and then again be suppressed by the flesh? 19. Or must Babel yet rise so high, that those who prove themselves to be haters of Babel, still drunk from her cup, enraged, defame, hate, and even persecute those who are Your children in the Spirit? 20. Or was it Your wisdom to give this earth a foretaste of Your worthy appearing before it itself occurs? As kings and earthly gods proclaim their coming through heralds, but they themselves have not yet come —
Original

21* O ! Heere Jefu ! aller oogen Opufijn. Comt! comt onvertogen ! En toont ons dat het Letter BJJc^ { Hoe conftig hoe geleerd verdedigt) Staat (ftaat het van uw Geeft ontledigt) Met Sathans Heerfchappy gclijck.

English

21. O Lord Jesus! all eyes are upon You. Come! come without delay! And show us that the letter's realm (however cleverly, however learnedly defended) stands, when stripped of Your Spirit, on a par with Satan's dominion.
Original

ZZ. O tieerl bewaart ons voor . Letter y

English

22. O Lord! preserve us from the letter
Original

Die duifenden vermoort ! ofF fet'er Den ftempel op van uwen Geeft. Spreekt eens dat WOORD,datGe<rj? en Leven

English

that slays thousands! Or set upon it the seal of Your Spirit. Speak once that WORD which is Spirit and Life
Original

En is , en aan den Menfch can geven , En fo ons dorre fiel geneclt.

English

and is, and can give to man, and so heals our dry soul.
Original

zy. O Heylandl hoort uw duifjes fugten l

English

23. O Savior! hear the sighing of Your little doves!
Original

En brengt eens;dooruwLigt,aan'tvlugre Des Waarheyds ilinckfe Letter - greep* Dat Heyden, Turck > Jood, Afgodiften Als eenen Man, als eenen Chriften Den CONING volgen in fijn fleep\ A M E N-

English

And bring once, through Your Light, to naught the cunning letter-grip of Truth's enemy — so that Heathen, Turk, Jew, idolaters, as one man, as one Christian, may follow the KING in His train. AMEN.

VIERDE DEEL

Original

VIERDE DEEL

English

FOURTH PART