To
the
Romanes
the
11.
chapter
.
The
theame
out
of
the
xi
.
to
the
Romanes
.
I
speake
vnto
you
Gentiles
in
as
much
as
I
am
the
Apostle
of
the
Gentiles
,
I
wil
magnifie
mine
office
,
if
by
any
meanes●
may
prouoke
them
which
be
my
fleshe
,
and
may
saue
some
of
them
,
for
if
the
casting
away
of
them
be
the
receyuing
of
the
worlde
,
what
shal
the
receyuing
of
them
be
,
but
life
from
the
dead
?
For
if
the
first
fruits
be
holy
,
the
whole
masse
is
holy
also
:
And
if
the
Roote
be
holy
,
the
braunches
will
be
holye
also
:
And
if
some
of
the
braunches
be
broken
of
,
and
thou
beyng
a
wilde
Oliue
tree
,
wast
graffed
in
amongest
them
,
and
made
partaker
of
the
Roote
and
fatnesse
of
the
true
and
naturall
Oliue
tree
,
boaste
not
thy selfe
agaynst
the
braunches
,
for
if
thou
do
boaste
,
thou
bearest
not
the
roote
,
but
the
roote
beareth
thee
.
Thou
wilt
say
then
,
The
braunches
are
broken
of
,
that
I
may
be
engraffed
in
.
Thou
sayest
well
:
for
vnbeliefe
sake
they
were
broken
of
:
and
thou
stoodest
stedfast
in
faith
.
Be
not
high
minded
therefore
,
but
feare
,
for
if
God
spared
not
the
natural
braunches
:
Take
heed
lest
it
come
to
passe
,
that
he
spare
not
thee
.
Behold
the
kindnesse
&
rigor
of
God
:
vpon
them
which
fel
,
rigor
:
but
kindnesse
towards
thee
,
if
thou
perseuere
in
kindenesse
:
Or
els
thou
shalt
be
hewen
of
,
&
they
,
if
they
continue
not
still
in
vnbeliefe
,
shal
be
engraffed
in
agayne
.
For
God
is
of
power
to
graffe
them
in
againe
.
For
if
thou
were
cut
out
of
a
naturall
wilde
Oliue
tree
,
and
contrary
to
nature
were
engraffed
into
the
true
Oliue
tree
,
how
much
rather
shall
the
braunches
be
graffed
in
agayne
into
their
owne
Oliue
tree
?
For
I
woulde
not
haue
you
ignoraunt
(
brethren
)
of
this
mysterie
,
lest
you
should
waxe
proud
in
your
owne
conceytes
,
that
blindnesse
is
partly
happened
vnto
Israel
,
vntill
the
fulnes
of
the
Gentiles
be
accomplished
,
and
so
all
Israel
shal
be
saued
,
as
it
is
written
,
There
shall
come
out
of
Sion
one
that
shall
deliuer
,
and
shall
take
away
vngodlines
from
Iacob
.
&c.
The
summarie
effect
of
Paules
discourse
c●mpreh●nded
in
few
words
.
Dearely
beloued
,
you
haue
heard
what
the
Apostle
of
the
Gentiles
doth
speake
vnto
vs
Gentiles
,
you
haue
heard
his
discourse
of
the
Iewes
,
of
their
vnbeliefe
,
and
of
their
reiection
:
you
haue
heard
the
doctrine
,
and
comparison
of
S.
Paul
,
touching
the
true
Oliue
tree
,
and
the
wylde
Oliue
tree
:
touching
the
natural
branches
,
and
the
graftes
:
touching
faith
,
and
infidelitie
:
touching
the
mercie
of
God
,
and
the
seueritie
of
his
iustice
:
touching
the
modestie
,
and
constancie
of
the
faithfull
:
touching
the
fulnes
of
the
Gentiles
:
finally
,
touching
the
last
calling
home
and
reclayming
of
the
Iewes
.
This
is
a
very
large
theame
as
ye
see
,
and
full
of
plentiful
matter
,
which
for
the
difficultie
,
as
it
seemeth
to
surmount
my
weakenes
to
reach
vnto
,
so
requireth
your
more
careful
attention
,
that
ye
may
duely
conceiue
the
same
:
in
the
debating
whereof
it
behoueth
me
neither
to
say
to
litle
,
neither
is
there
any
vtterance
of
man
els
able
,
for
the
largenes
of
the
matter
exceeding
al
possibilitie
,
to
speake
sufficiently
.
Notwithstanding
,
sithence
I
haue
presumed
to
enter
vpon
this
enterprise
being
of
it selfe
of
wonderful
importance
,
albeit
I
may
seeme
to
folter
and
faint
,
as
oppressed
with
the
heauie
burden
thereof
,
yet
will
I
not
retyre
,
but
will
proceede
with
affiaunce
as
well
as
I
may
,
resting
my selfe
wholy
vpon
the
grace
of
Christ
:
and
will
(
by
your
pacience
)
speake
,
though
not
so
much
,
as
the
cause
requireth
,
yet
as
much
as
the
goodnes
of
God
will
permit
at
this
present
.
The
whole
action
of
the
sermon
of
Paul
is
deuided
into
two
speciall
partes
:
whereof
the
one
concerneth
the
Iewes
:
the
other
apperteineth
properly
to
vs
Gentiles
.
In
the
behalfe
of
the
Iewes
,
he
lamenteth
their
fall
,
reproueth
their
vnbeliefe
,
giueth
them
vnto
vs
for
an
example
to
beholde
the
seuere
rigor
of
Gods
iustice
,
discouereth
the
cause
of
gods
wrath
:
and
being
carefull
for
their
safetie
,
doeth
prouoke
them
to
an
holy
emulation
:
Finally
,
prophesying
as
it
were
of
their
last
reconcilement
,
doth
encourage
the
seely
out-casts
with
hope
of
recouery
of
Gods
mercy
againe
.
As
concerning
the
Gentiles
,
he
commendeth
their
faith
:
aduanceth
the
inestimable
goodnes
of
God
towardes
them
:
calleth
them
backe
to
remembrance
of
their
former
miserie
and
despeired
estate
:
reioyceth
with
them
for
their
present
felicitie
:
entirely
requesteth
,
and
earnestly
exhorteth
them
,
that
they
swell
not
with
pride●
disswadeth
from
disdayneful
triumphing
vpon
forlorne
abiects
to
modestie
of
minde
:
mitigateth
the
hautie
arrogancie
of
their
hearts
,
with
a
most
wholesome
medicine
:
Finally
,
setting
downe
a
perfect
patterne
of
the
Iewes
calamitie
,
in
maner
of
a
president
,
holdeth
them
backe
in
a
couenable
feare
:
discloseth
the
wonderfull
power
,
that
almightie
God
vseth
in
disposing
and
translating
his
benefites
,
that
by
these
meanes
he
may
quallifie
the
insolencie
of
the
Gentiles
,
and
so
reteine
them
meane
whiles
within
the
limites
of
modest
sobrietie
,
vntill
the
fulnes
of
time
being
of
all
partes
accomplished
:
each
nation
aswell
Iewes
as
Gentiles
,
through
the
most
bless●d
operation
of
grace
,
may
be
vnited
&
gathered
tog●ther
at
the
length
into
one
societie
&
partaking
of
one
congregation
.
And
this
much
concerning
the
two
partes
of
Pauls
sermon
,
as
I
tolde
yon
before
.
The
first
is●ues
of
Gods
promise
.
The
maner
and
kinde
of
his
instruction
here
,
wherein
hee
resembleth
the
Church
of
God
to
an
Oliue
tree
,
is
metaphoricall
,
and
propheticall
.
Which
Oliue
tree
consisteth
of
three
partes
:
The
Oliue
tree
consisteth
of
three
members
:
the
roote
,
the
stocke
,
&
the
braunches
.
Of
the
roote
,
of
the
stocke
,
and
of
the
branches
.
Under
the
title
of
the
Roote
,
he
doeth
note
Abraham
,
and
other
holy
Patriarches
vnto
vs
,
because
in
them
appeared
the
first
buddes
and
blossomes
of
Gods
promise
.
By
the
stocke
or
body
of
the
tree
,
he
representeth
vnto
vs
the
Church
scattered
vpon
the
face
of
the
earth
,
a
congregation
gathered
together
,
out
of
the
whole
nomber
of
the
faithful
,
which
at
the
first
,
budding
in
smal
issues
from
out
that
holy
roote
,
and
so
by
litle
and
litle
,
encreasing
in
strength
,
and
obteining
a
proportionable
stature●
doeth
at
the
length
through
the
plentifull
fatnes
of
the
bountiful
roote
,
with
outstretched
compasse
,
spreade
abroade
it selfe
into
most
beautifull
branches
and
bowes
.
By
which
plaine
demonstration
,
we
haue
an
apparant
view
painted
out
,
as
it
were
,
both
of
the
old
synagogue
of
the
Iewes
,
and
the
new
Church
of
the
Gentiles
.
And
because
no
man
shall
thinke
that
this
Oliue
tree
is
sprung
vp
at
al
aduentures
,
or
planted
by
mans
industrie
:
he
calleth
it
by
the
name
of
an
holy
issue
,
out
of
a
holy
Roote
.
There
is
no
man
made
husbandman
or
woodward
of
this
Oliue
t●ee
,
but
almightie
God
him selfe
alone
:
who
with
all
possible
diligence
,
attendeth
to
the
addressing
,
and
nourishing
thereof
,
and
will
continually
preserue
the
same
.
Howsoeuer
this
Oliue
tree
doeth
alter
the
beautie
of
his
blossomes
,
or
change
the
hewe
of
his
leaues
,
yet
endureth
it
still
vnremoueable
,
nor
is
at
any
time
●ut
cleane
away
.
In
like
maner
fareth
it
with
the
Church
of
God
:
The
Church
how
it
standeth
and
groweth
.
which
being
wholy
established
vpon
the
eternal
foundation
of
Gods
most
sacred
promise
,
standeth
as
it
were
in
a
certaine
eternitie
vnuanquishable
,
and
so
shal
continue
permanent
beyond
all
ages
,
though
the
members
and
branches
thereof
,
remaine
not
alwayes
in
one
estate
,
and
although
it
happen
many
times
,
that
the
first
issues
become
the
last
,
and
contrariwise
,
the
last
made
first
:
the
naturall
buddes
yeeld
place
to
the
sauage
slippes
,
the
proper
and
olde
growen
branches
are
cut
of
,
and
new
taken
in
:
and
so
by
wonderfull
enterchange
,
some
growe
,
some
stand
at
a
staye
,
some
encrease
,
and
some
starue
quite
away
,
as
we
see
now
and
then
come
to
passe
in
husbandry
and
gardening
,
whereas
plantes
and
trees
are
many
times
pruned
of
vnfruitefull
sproutes
,
sometimes
dispoyled
altogether
of
bowes
,
and
the
stoc●●
newly
engraffed
,
to
the
end
the
trees
may
become
more
fruitfull
.
After
the
same
maner
that
heauenly
gardiner
,
woodward
,
or
plant
setter
doeth
many
times
prune
this
litle
Oliue
tree
of
his
Church
,
but
neuer
plucketh
it
vp
by
the
rootes
(
as
Augustine
doeth
witnes
)
cutting
of
eftsoones
wyndshaken
bowes
and
starued
branches
,
I
speake
(
saith
he
)
vnto
you
Gentiles
,
in
as
much
as
I
am
an
Apostle
of
the
Gentiles
,
I
will
magnifie
mine
office
,
&c.
Forasmuch
as
in
debating
of
any
matter
in
question
whatsoeuer
,
two
things
are
chiefely
to
bee
noted
,
To
wit
,
The
person
that
speaketh
,
and
the
matter
that
is
spoken
of
:
we
will
by
Gods
assistance
prosecute
them
both
at
this
present
.
Let
vs
first
therefore
consider
the
person
of
him
that
speaketh
:
then
,
as
order
of
teaching
requireth
,
the
cause
whereof
he
disputeth
.
As
to●ching
the
cause
here
debated
,
as
no
reasonable
man
can
make
any
iust
quarrel
to
doubt
vpon
,
so
ought
not
the
famous
&
welknowen
authoritie
of
the
person
be
defrauded
of
anie
his
due
estimation
:
The
authoritie
of
the
person
that
speaketh
.
for
what
authoritie
can
be
of
more
force
to
purchase
credite
,
or
to
procure
aduancement
to
the
function
,
then
the
name
of
an
Apostle
?
And
amongst
the
Apostles
them selues
also
,
what
one
ought
to
be
more
entire
,
and
of
more
credite
amongst
the
Gentiles
,
then
the
Apostle
Paul
?
Who
if
being
sent
by
mans
ordinance
had
come
vnto
vs
,
ought
yet
to
be
friendly
enterteined
for
his
courtesie
,
so
long
as
he
teacheth
the
syncere
trueth
.
I
wil
magni●ie
mine
office
.
Rom.
11.
But
whereas
now
he
is
by
an
especiall
calling
peculiarly
assigned
,
not
from
men
,
nor
by
men
,
but
by
Christ
Iesu
him selfe
,
an
Apostle
to
instruct
vs
Gentiles
:
howe
much
more
behoueth
vs
Gentiles
his
scholers
,
to
attend
our
owne
proper
scholemaster
and
peculiar
Apostle
,
in
as
much
as
he
was
especially
called
and
chosen
for
this
only
purpose
,
as
he
witnesseth
of
him selfe
,
that
we
shoulde
with
all
faithfull
chearefulnes
of
minde
embrace
his
doctrine
?
Wherefore
proceede
on
in
Gods
name
,
my
deare
beloued
brethren
:
be
not
ashamed
of
your
owne
scholemaster
,
s●thence
himselfe
shameth
so
litle
to
acknowledge
vs
his
scholers
,
as
that
accompting
the
same
his
greatest
glory
,
therein
aduanceth
his
office
so
much
the
more
,
because
hee
hath
obteined
this
title
to
be
called
an
Apostle
of
the
Gentiles
:
and
therefore
saith
,
that
hee
magnifieth
his
ministery
.
Which
title
notwithstanding
hee
boasteth
not
of
vpon
anie
vaineglorious
ostentation
,
but
compelled
hereunto
through
necessitie
of
circumstances
only
to
magnifie
his
function
.
Neither
is
this
any
strange
or
new
kind
of
doctrine
:
for
the
necessary
order
of
teaching
so
requireth
oftentimes
,
for
the
more
credite
of
the
doctrine
that
is
taught
,
to
extoll
and
aduance
aswel
the
office
of
the
teacher
,
as
also
the
authoritie
of
the
office
:
Galat.
5.
Euen
as
in
an
other
Epistle
written
to
the
Galathians
we
reade
,
how
hee
was
enforced
to
mainteine
his
countenance
again●t
his
aduersaries
with
this
only
Target
and
cognizance
of
his
Apostleship
.
Behold
(
saith
he
)
I
Paul
speake
vnto
you
,
If
you
be
circumcised
,
Christ
doeth
profite
you
nothing
at
al.
Neither
doeth
the
Apostle
differ
much
in
this
place
,
from
that
figuratiue
phrase
of
speache
:
to
the
end
that
hauing
weightie
matters
●o
debate
with
vs
Gentiles
,
he
might
winne
so
much
the
more
estimation
thereby
to
beautifie
the
aucthoritie
of
his
function
.
I
speake
(
sayth
he
)
vnto
you
Gentiles
,
I
will
magnifie
mine
office
,
&c.
You
haue
heard
nowe
of
the
person
of
the
teacher
,
and
of
his
lawfull
aucthoritie
:
It
foloweth
to
make
manifest
vnto
you
the
substantiall
and
material
part
of
all
whatsoeuer
is
here
debated
in
this
whole
xi
.
chapter
.
An
exposition
of
the
matters
here
treated
vpon
.
And
the
same
may
be
diuided
into
three
common
places
or
parts
chiefely
.
The
first
part
concerning
the
Iewes
and
Gentiles
.
The
first
whereof
doth
concerne
the
treatie
of
the
casting
away
of
the
Iewes
,
and
r●ceyuing
of
the
Gentiles
.
In
the
first
member
whereof
,
which
toucheth
the
Iewes
,
the
seuere
Iustice
of
God
is
noted
vnto
vs
:
in
that
other
,
that
hath
relation
to
the
Gentiles
,
the
vnspeakeable
mercy
and
goodnesse
of
God
is
disclosed
vnto
vs
.
The
second
part
concerning
the
reiection
of
the
one
,
and
receyuing
of
the
other
.
In
the
seconde
parte
,
the
cause
why
they
were
reiected
,
and
those
other
admitted
,
is
set
downe
vnto
vs
.
In
the
thirde
place
the
Apostle
doth
foreshew
,
and
by
way
of
mysterie
,
The
third
part
touching
the
reconcilement
of
the
Iewes
in
the
ende
.
as
it
were
,
prophecie
of
the
reconcilement
of
the
Iewes
that
shoulde
ensue
,
and
the
full
accomplishment
of
the
Gentiles
.
As
concerning
the
reconcilement
of
the
Iewes
,
we
wil
discourse
vpon
,
in
fit
place
for
the
same
hereafter
.
In
the
meane
space
,
touching
that
part
that
apperteineth
to
the
cas●ing
away
of
the
Iewish
nation
,
as
many
things
are
conteyned
therein
worthy
not
to
be
negligently
ouerpassed
,
so
this
one
caution
ought
diligently
to
be
marked
:
That
no
such
thought
enter
into
any
our
minds
,
as
though
the
Iewes
are
so
altogether
forsaken
of
god
,
and
dispoyled
of
ghostly
consolation
,
as
that
no
sparkle
of
mercie
is
reserued
in
store
for
them
to
hope
vpon
:
Neither
that
the
whole
stocke
of
that
Nation
is
so
altogether
supplanted
,
that
no
remnant
of
all
the
roote
therof
,
hath
any
droppe
of
moysture
layed
vp
for
them
in
the
fountaine
of
Gods
free
election
.
For
both
those
opinions
are
vtterly
refuted
by
the
Apostle
:
the
one
in
the
beginning
of
the
Chapter
:
that
o●her
in
the
end
thereof
,
as
appeareth
by
the
very
entrey
of
the
same
chapter
.
I
say
then
:
hath
God
cast
away
his
people
?
To
the
Rom.
11.
chapter
.
God
forbid
,
for
I
am
also
an
Israelite
,
of
the
seede
of
Abraham
,
of
the
tribe
of
Beniamin
.
God
hath
not
forsaken
his
people
,
whome
he
hath
foreknowen●
&c.
as
though
he
would
say
,
Albeit
God
hath
estranged
t●●
greater
part
of
his
people
from
himselfe
,
yet
hath
he
not
so
vtterly
extinguished
the
whole
nation
,
as
though
hee
had
reserued
to
himself
no
couenable
nomber
of
all
the
remnant
of
that
seede
,
like
as
we
reade
what
happened
to
Elias
,
who
lamenting
that
he
alone
was
left
,
of
all
the
true
worshippers
of
God
,
was
answered
,
that
there
remained
yet
seuen
thousand
men
,
that
had
not
bowed
the
knee
to
the
Idole
Baal
.
Reiection
of
the
Iewes
.
And
therefore
concerning
the
multitude
of
them
that
fell
away
,
as
many
thinges
ar●
worthy
to
be
noted
(
as
I
sayde
before
)
in
the
reiection
of
them
:
so
this
one
thing
chiefely
amongst
the
rest
,
ought
heedefully
to
be
marked
,
according
as
the
Apostle
him selfe
here
noteth
:
To
wit
,
that
this
their
blindnesse
happened
not
vnto
them
by
happe
hazarde
,
by
chaunce
,
and
vnawares
,
as
though
God
by
his
diuine
prouidence
did
not
foresee
the
same
before
hande
,
and
ordeyne
the
whole
course
of
this
action
before
,
by
the
vnchaungeable
decree
of
his
incomprehensible
wisedome
:
s●
otherwise
,
how
could
the
Lorde
him selfe
〈◊〉
farre
distaunce
of
tyme
prophecie
before
〈◊〉
the
mouthes
of
the
Prophet
Esaie
,
&
his
se●●ant
Dauid
,
Esay
.6
.
Psalm
68.
That
their
eyes
should
be
blinded
,
lest
they
should
see
:
their
backes
should
be
made
crooked
,
lest
they
should
yeeld
:
their
eares
shoulde
be
stopped
,
lest
they
shoulde
heare
:
if
he
had
not
foreseene
the
same
at
the
first●
or
howe
coulde
he
foresee
it
,
vnlesse
he
had
likewise
decreed
it
:
But
nowe
forasmuch
as
God
and
nature
do
bring
nothing
to
passe
vnaduisedly
,
by
howe
much
the
more
grieuously
the
Iewes
were
ouercharged
with
the
seuere
rigor
of
Gods
Iustice
(
for
what
could
be
more
heauye
,
then
to
be
razed
out
of
the
booke
of
life
?
)
so
much
the
more
haynous
must
the
canker
be
,
that
prouoked
this
so
sharpe
and
bitter
corryzyue
:
which
cankred
contagion
that
wrought
their
perdition
,
is
most
expressely
declared
by
these
wo●rdes
of
S.
Paul
,
for
their
vnbeliefe
(
sayth
he
:
)
wherby
all
men
may
easily
coniecture
,
how
horrible
an
infection
this
fretting
fistula
,
vnbeliefe
,
is
adiudged
in
the
sight
of
God
.
But
first
we
must
open
vnto
you
,
the
nature
an●
substaunce
of
this
vnbeliefe
.
Unbeliefe
is
a
thing
mearely
opposite
and
aduersary
to
beliefe
:
by
which
contraposition
you
may
easily
perceyue
the
right
nature
or
definition
of
vnbeliefe
.
For
if
faith
or
beliefe
be
a
certaine
infallible
knowledge
of
Ies.
Chri●●
the
Sonne
of
God
ensealed
in
our
hearte●
,
What
Fayth
is
.
whereby
we
doe
embrace
him
as
gyuen
〈◊〉
to
vs
from
God
the
Father
,
for
vs
to
r●pose
our
whole
affyaunce
in
the
same
,
it
is
euident
then
by
the
same
reason
,
in
wh●●
sorte
we
ought
to
iudge
of
vnbeliefe
.
〈◊〉
whosoeuer
hath
ascribed
the
confidence
of
his
saluation
,
and
free
remyssion
of
hys
synnes
to
any
other
person
then
vnto
Iesus
Christ
,
or
to
any
other
creature
the●
to
the
fayth
which
ought
to
be
in
Christ
I●●su
:
the
same
may
well
be
called
an
vnb●●lieuing
person
.
Vnbeliefe
,
&
the
manifold
difference
of
the
same
.
Moreouer
,
as
there
be
m●●nie
degrees
amongst
the
faythfull
:
and
lik●
as
the
fayth
of
some
persons
is
more
abun●daunt
and
plentyfull
,
in
some
others
scarse
rype●
and
lesse
fruitefull
,
in
manie
skarse
any
blossome
or
yssue
at
all
appearing
:
s●
is
the
manifolde
varietie
of
vnbeliefe●
like●wise
expressed
in
the
Scriptures
,
after
ma●●●ie
and
sundrye
sortes
.
For
there
is
a
certayne
vnbeliefe
,
vnder
the
which
,
as
vnder
certayne
embers
some
sparkle
of
fayth
is
raked
vp
,
be
it
neuer
so
small
:
which
is
signified
in
that
sentence
of
Scripture
,
where
it
is
sayde
:
I
do
beleeue
Lorde
,
Lorde
help●
thou
my
vnbeliefe
.
There
is
an
other
kinde
of
vnbeliefe
,
which
although
be
as
yet
ouerspread
with
a
certayne
darkened
myste
of
foggy
Ignoraunce
,
and
is
tost
to
and
fro
,
with
many
wandering
cloudes
&
doubtfull
vapoures
,
yet
because
it
peepeth
nowe
and
then
abroade
,
because
it
glyttereth
and
shyneth
somewhat
,
and
endeuoureth
by
all
meanes
possible
to
expresse
his
o●yent
and
bryght
beames
,
it
seemeth
not
to
rest
in
despayred
estate
.
There
is
yet
also
an
other
ki●d
of
vnbeliefe
,
which
the
Lorde
doth
reproue
,
but
forsaketh
not●
as
was
that
,
whereof
me●tion
is
●ade
in
the
Gospel
,
And
he
rebuked
their
vnbeliefe
.
Thomas
Didymus
belieued
not
the
Disciples
,
when
they
tolde
him
that
the
Lorde
was
rysen
againe
.
A
great
vnbeliefe
,
but
not
shaken
of
yet
:
There
is
also
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
That
is
,
s●al
fay●h
and
there
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
No
faith
.
And
it
happeneth
often
times
that
the
one
is
named
,
y●●
and
reproched
of
the
other
.
The
disciples
themselues
also
were
sometimes
worthily
rebuked
for
their
vnbeliefe
,
to
whom
was
said
,
O
ye
vnfaithful
&
peruerse
generation
.
And
albeit
al
these
examples
of
vnbeliefe
,
whereof
I
haue
made
mencion
,
may
iustly
be
reproued
as
blame
worthy
,
&
voyd
of
al
color
of
defence
,
yet
may
they
be
borne
withal
after
a
sort
.
But
this
kind
of
infidelitie
of
al
others
is
most
horrible
&
execrable
,
when
as
men
do
rushe
headlong
into
such
obstinate
resistance
,
that
they
wil
not
only
not
acquaint
themselues
with
the
trueth
,
being
layd
open
before
their
eyes
,
but
will
wittingly
shut
vp
their
senses
from
the
beholding
thereof
,
because
they
will
not
see
it
,
&
wil
spourne
thereat
not
in
words
and
profession
only
,
but
wil
cruelly
persecute
the
same
also
with
al
maner
of
outrage
,
slaughter
&
blood
,
blasphemies
&
most
despiteful
execrations
.
And
this
is
that
vnbeliefe
,
which
being
more
noysome
then
any
pestilent
botch
,
may
rightly
&
properly
be
called
the
Iewish
Infidelitie
,
&
seemeth
after
a
certaine
maner
their
inheritable
disease
,
who
are
after
a
certaine
sort
,
from
their
mothers
wombe
,
naturally
caried
through
peruerse
frowardnes
,
into
all
malitious
hatred
,
&
contempt
of
Christ
,
&
his
Christians
.
And
for
this
cause
especially
,
I
suppose
it
came
to
passe
,
that
wheras
God
so
many
hundred
yeres
before
,
had
continually
pardoned
their
wonderful
&
manifold
wickednes
&
impietie
,
&
after
his
wonted
maner
,
had
from
time
to
time
endured
,
&
winked
at
their
horrible
rebel●ion
&
idolatrie
,
he
could
now
no
longer
forbeare
their
abominable
crueltie
,
committed
against
his
welbe
loued
sonne
,
whome
they
trayterously
murthered
and
hanged
on
tree
,
but
must
needes
auenge
him
vpon
the
whole
nation
,
and
roote
out
the
remnant
of
the
whole
race
altogether
.
And
not
without
great
cause
:
for
how
could
it
els
be
,
after
that
he
was
once
reueyled
vnto
them
,
for
whose
cause
only
al
that
common
wealth
of
the
Iewes
was
instituted
&
erected
?
What
cause
remayned
then
,
that
the
Iewishe
synagogue
should
be
of
any
longer
continuance
?
or
to
what
purpose
might
it
serue
afterwards
?
what
?
That
they
might
perseuere
still
in
sacrificing
the
blood
of
goates
and
lambes
to
the
Lorde
?
And
where
should
this
be
done
?
in
one
family
only
?
But
God
is
not
delighted
with
such
sacrifices
,
nor
dwelleth
he
in
Temples
made
by
men
,
but
euen
in
the
very
hearts
of
men
:
he
taketh
no
pleasure
in
externall
pompe
,
and
outwarde
obser●aunces
,
nor
gorgeous
garnishinges
of
the
body
the
vouchsafeth
those
worshippers
,
which
doe
worship
him
in
Spirite
&
trueth
.
Ioan.
4.
These
olde
motheaten
shadowes
had
their
tyme
,
and
not
their
time
onely
,
but
their
lawfull
vse
also
:
that
so
vnder
shadowes
,
types
,
and
figures
,
they
might
prefigure
the
certeintie
,
and
trueth
of
thinges
to
come
.
But
after
that
he
was
once
manifested
,
who
was
the
true
holie
of
holie
ones
,
who
was
the
true
and
liuely
Temple
of
God
,
who
shoulde
displaye
vnto
the
worlde
,
the
true
ryghteous●esse
,
who
shoulde
be
of
power
to
gyue
euerlasting
saluation
,
and
shoulde
be
Lorde
and
King
of
all
Nations
:
what
needed
then
any
further
shadowes
?
or
howe
coulde
the
Lorde
endure
their
blyndenesse
any
longer
,
when
as
after
the
comming
of
their
Lorde
,
they
not
onely
ceased
not
to
abuse
the
shadowes
of
the
Lawe
,
Why
the
earthly
Ierusalem
was
abolished
.
to
other
purposes
then
they
were
ordeyned
for●
but
also
of
a
vayne
and
false
perswasion
,
to
the
pernicious
example
of
other
nations
,
yea
,
not
without
the
manifest
perill
of
the
vtter
ouerthrowe
of
the
whole
worlde
,
dyd
likewise
teache
,
that
true
ryghteousnesse
ought
to
be
ascribed
to
the
outward
obseruances
of
those
shadows
and
ceremonies
?
The
which
thing
the
mercy
of
God
seemeth
not
only
to
haue
for●seene
,
but
adiudged
also
by
no
meanes
toler●ble
:
for
otherwise
it
might
haue
come
to
passe
,
that
the
safetie
of
the
Iewes
might
haue
byn
an
estoppell
to
the
receauing
of
the
Gentiles
,
&
so
haue
procured
their
vncouerable
destruction
,
through
false
opinion
of
the
doctrine
of
righteousnes
perdie
.
But
sithence
there
was
none
other
meane
or
way
for
the
Gentiles
,
to
haue
due
accesse
to
true
righteousnes
,
but
by
cutting
down
that
carnall
thicket
of
cer●moniall
brambles
&
blooddy
bryars
,
hereupon
●
pleased
Almighty
God
,
to
dispose●
the
enterchaunges
&
alterations
of
tymes
,
acco●●ing
to
his
vnsearcheable
counsel
:
The
casting
aw●y
of
the
Iewes
made
the
reconc●lement
of
the
Gentiles
.
That
so
the
decaye
of
the
Iewes
might
be
the
riches
of
the
Gentiles
:
&
the
casting
away
of
that
froward
generation
,
might
be
the
reconcilement
of
the
whole
world
.
And
thus
much
by
the
way
of
the
cutting
away
of
the
Israelites
in
which
albeit
redounded
to
our
inestimable
benefite
,
may
not
therfore
prouoke
vs
to
swell
,
and
〈◊〉
pu●t
vp
with
pride
:
whereof
S.
Paul
doeth
wisely
forewarne
vs
to
be
well
aduised
.
And
if
some
of
the
braunches
were
broken
of
(
sayeth
he
)
and
thou
beyng
a
wylde
Oliue
tree
wast
engraffed
in
amongst
them
,
and
made
partaker
of
the
Roote
and
fatnes
of
the
true
naturall
Oliue
tree
,
boast
not
thy selfe
against
the
branches
.
&c.
First
whereas
hee
alludeth
and
resembleth
the
cutting
away
of
certein
of
the
Iewes
to
certein
branches
of
the
true
naturall
Oliue
tree
,
it
appeareth
hereby
sufficiently
,
that
this
casting
away
apperteined
not
to
the
whole
nation
of
the
Iewes
,
but
to
some
portion
of
them
onely
:
for
there
remained
as
then
many
of
the
same
kindred
,
amongst
whom
was
S.
Paul
him selfe
,
&
the
other
Apostles
,
besides
a
very
great
portion
of
the
remnant
of
the
same
people
,
which
did
folow
Christ
,
&
did
acknowledge
him
with
all
their
faith
.
Againe
the
very
first
yssues
of
our
Christian
faith
sprang
out
of
that
stocke
,
from
whence
we
Gentiles
must
needs
confesse
to
haue
receiued
the
very
entry
and
fundation
therof
.
It
appeareth
therefore
that
this
was
not
a
general
reiection
,
neither
that
the
whole
race
was
drawen
all
together
into
the
same
gulfe
of
perdition
,
but
a
portion
onely
,
and
the
same
Paul
tearmeth
them
to
haue
bene
cut
of
.
Cut
of
.
And
wherefore
chose
he
to
say
that
they
were
cut
of
,
rather
then
that
they
did
fall
away
,
namely
sith
it
is
out
of
all
question
that
the
Iewes
deca●
proceeded
from
their
owne
default
,
an●
through
vnbeliefe
?
what
moued
the
Apostle
then
to
vse
this
figuratiue
phrase
of
speach
of
cutting
of
rather
,
Ex●●ndi
,
to
be
cut
of
.
Excidere
,
to
〈◊〉
from
.
saying
that
they
were
cut
of
,
and
fell
not
away
of
their
owne
accord
,
that
they
were
pluckt
away
,
not
that
they
brake
of
?
forsoothe
,
because
it
is
not
al
one
to
be
cut
of
,
and
to
fall
from
.
The
things
that
are
cut
of
can
not
choose
but
fall
away
,
but
the
things
that
fall
away
,
are
not
alwaies
to
be
sayde
to
be
cut
of
properly
.
What
is
ment
therfore
by
this
word
cutting
of
?
Forsooth
nothing
els
,
but
to
make
vs
conceiue
,
that
the
heauenly
and
vnsearchable
hande
of
almightie
God
dyd
ouerthrowe
this
buylding
:
euen
the
selfe
same●hande
,
which
with
woonderfull
workemanshippe
doeth
plant
,
prune
,
bynde
vp
,
vnderprop
,
adorne
,
order
,
and
beautifie
this
Oliue
tree
of
his
Church
,
not
after
the
proportion
of
mans
imagination
,
but
after
the
direction
of
his
owne
determination
and
vnpenitrable
wisdome
.
For
,
as
a
naturall
Oliue
tree
and
other
like
trees
,
the
buddes
,
yssues
,
twigges
,
and
braunches
beeing
either
cut
of
or
newly
engraffed
,
worke
not
that
of
their
owne
power
,
but
receiue
the
same
by
the
aide
and
industrie
of
man
:
Euen
so
in
administring
the
functions
of
the
Church
,
if
we
seeke
for
the
original
cause
of
the
workeman
,
by
whose
conduct
,
all
inferiour
causes
are
enduced
to
obserue
their
due
order
and
course
:
the
same
must
be
adiudged
to
proceede
from
the
force
and
efficacie
of
the
vnmeasurable
election
of
the
heauenly
workeman
onely
,
who
by
wonderfull
dispensation
,
maketh
choyse
where
him
liketh
,
and
refuseth
whome
him
lusteth
,
according
to
the
testimonie
of
the
Scripture
:
Exod.
33.
I
will
take
compassion
on
whome
I
wil
take
compassion
,
and
I
will
shew
mercie
to
whome
I
will
shew
mercie
.
Whereunto
accordeth
Saint
Paul
speaking
after
the
same
maner
:
It
is
neither
the
willer
,
nor
the
runner
,
but
God
that
taketh
compassion
.
Rom.
9.
Where
fortune
,
and
chance
,
may
go
play
them
perdie
:
no
endeuours
of
man
can
auayle
,
much
lesse
can
mens
merites
or
deseruings
be
of
anie
force
,
neither
can
ought
els
beare
palme
here
,
but
the
only
election
of
almightie
God
.
The
nature
and
propertie
of
which
election
,
we
maye
learne
els
where
out
of
the
same
Paul
:
The
remnaunt
(
sayeth
hee
)
are
saued
through
the
election
of
gra●e
,
which
grace
can
not
be
said
to
be
grace
at
all
,
if
mans
merites
haue
preeminence
before
it●
for
that
which
is
giuen
according
to
the
proportion
of
deseruings
,
and
not
according
to
grace
,
seemeth
in
Augustines
iudgement
,
Augustine
in
his
1.
booke
of
Retracta
.
Cap.
13.
a
reward
rather
of
dutie
,
then
a
free
gift
of
promise
.
But
a
question
may
bee
moued
here
perhappes
,
whether
the
Gentiles
were
not
engraffed
for
their
faiths
sake
?
and
whether
the
Iewes
were
not
supplanted
from
the
true
Oliue
for
their
vnbeliefe
?
which
enterchanged
dispensation
,
what
els
doeth
it
explane
vnto
vs
,
then
a
manifest
demonstration
as
wel
of
the
meritorious
desert
,
as
wel
of
faith
,
as
of
vnbeliefe
?
The
causes
why
the
Gentiles
were
receiued
and
the
Iewes
reiected
.
The
answere
hereunto
,
first
as
concerning
the
faith
of
the
Gentiles
,
and
the
infidelitie
of
the
Iewes
.
I
confesse
in
deede
that
these
may
seeme
to
carrie
some
shewe
in
the
eyes
,
and
iudgement
of
some
to
be
deemed
the
very
originall
causes
of
the
free
acceptation
of
the
Gent●les
,
and
likewise
of
the
repulse
of
the
Iewes
.
But
for
all
this
we
heare
not
yet
,
what
were
the
causes
of
the
faith
of
the
one
,
and
of
the
vnbeliefe
of
the
other
.
And
therefore
if
we
will
enter
into
a
deepe
and
more
especiall
enquirie
after
the
principall
causes
of
this
action
,
truely
we
shal
neuer
find
them
els
where
,
then
in
the
hidden
and
secret
closet
of
Gods
election
.
For
be
it
so
admitted
,
that
the
Gentiles
were
for
this
cause
engraffed
into
the
true
Oliue
tree
,
because
they
did
beleeue
,
yet
if
question
be
moued
,
from
whence
their
faith
proceeded
first
,
it
may
well
be
answered
,
not
from
any
their
merites
truely
,
neither
in
respect
of
any
their
own
worthines
more
,
then
as
the
impes
which
do
issue
out
of
the
naturall
wylde
Oliue
tree
,
can
boast
of
any
their
excellencie
,
wherefore
they
ought
to
be
transplanted
into
the
fatnes
of
the
true
Oliue
tree
.
The
like
answere
in
senseable
wise
may
suffice
touching
the
Iewes
,
when
as
if
the
cause
of
their
dismembring
from
their
true
naturall
Oliue
tree
be
enquired
:
I
answere
,
For
their
vnbeliefe
vndoubtedly
:
And
yet
this
answere
doth
not
satisfie
the
purpor●
of
Pauls
disputation
.
For
sithence
faith
is
an
especiall
gift
of
God
,
issuing
from
out
the
only
mercie
and
grace
of
God
,
and
not
from
mans
free
choise
,
the
question
reboundeth
backe
againe
from
whence
it
began
.
What
was
the
cause
then
why
the
natural
branches
were
so
bereft
of
this
singular
gift
after
the
reueiling
of
their
Meschias
?
whether
because
the
barren
vnfruitefull
wylde
Oliue
tree
did
furmount
the
true
Oliue
in
excellencie
of
fatnes
?
to
wit
,
in
integritie
of
life
and
merits
?
surely
I
thinke
not
so
.
Wherefore
then
were
the
Iewes
forsaken
,
and
the
Gentiles
receiued
?
S.
Paul
maketh
this
answere
.
First
,
that
this
repulse
reached
not
to
al
the
Israelites
in
generall
.
Then
,
as
concerning
the
remnant
whatsoeuer
worke
was
wrought
in
them
,
was
not
administred
without
the
singular
counsell
and
foreknowledge
of
God
:
The
foreknowledge
and
decree
of
God
in
casting
away
the
Iewes
.
which
foreknowledge
doth
euidently
appeare
by
the
continuall
discourse
of
the
Prophets
&
Psalmes
:
where
the
holy
ghost
foretelleth
many
hundreth
yeres
before
,
of
the
wilful
blyndnes
of
the
Iewes
.
This
counsaile
of
God
is
made
notably
discernable
vnto
vs
by
the
sequel
,
and
finall
cause
,
the
Apostle
not
only
testifying
most
euidently
,
that
God
was
the
worker
of
their
blindnes
,
but
also
rendring
the
reason
that
enduced
God
thereunto
:
where
disputing
at
large
of
the
rufull
ruine
of
the
Iewes
,
and
searching
for
the
cause
thereof
:
What
then
?
(
saith
he
)
did
they
therefore
offend
,
because
they
shoulde
bee
cast-away
?
Which
were
as
much
to
say
,
as
though
God
should
be
delited
in
their
destruction
,
God
forbid
.
Nay
rather
,
that
by
their
fal
saluation
should
happen
to
the
Gentiles
:
&
that
by
their
vnbeliefe
the
Gentiles
might
obteine
mercie
.
But
question
wil
be
moued
here
againe
,
Answere
to
the
obiection
.
Nay
rather
,
for
this
cause
only
God
did
shut
vp
al
vnder
vnbelief
,
that
he
might
haue
mercy
on
al.
For
as
it
pleased
almighty
god
to
exercise
his
long
&
seuere
rigor
in
old
time
against
the
heathenish
castawayes
,
and
wretched
abiects
the
Gentiles
,
vntill
at
length
,
with
his
mercifull
kindnes
vnlooked
for
,
he
had
shaken
of
from
their
eyes
,
the
foggy
skales
of
darkened
errour
,
and
after
their
long
infidelitie
,
allured
them
at
the
last●
to
the
blessed
knowledge
of
his
sacred
Gospel
:
euen
the
very
same
may
we
perceiue
to
haue
happened
to
the
nation
of
the
Israelites
,
by
contrarie
enterchange
of
persons
and
times
:
that
so
,
those
which
sometimes
were
the
first
,
should
now
become
the
last
,
and
those
which
by
so
long
continuance
of
inheritably
discending
race
,
did
lawfully
enioye
the
interest
of
the
true
Oliue
tree
,
as
the
true
naturall
ofsprings
thereof
,
beeing
now
cut
cleane
away
from
their
holy
roote
,
must
be
constrayned
to
forsake
their
standing
,
and
yeelde
place
to
others
,
and
may
learne
now
at
the
length
to
indure
the
grieuous
stormes
and
cruel
tempests
of
Gods
iust
vengeance
,
which
the
Gentiles
before
them
had
long
time
experimented
to
their
great
dolor
&
sorowe
,
vntil
at
length
hauing
subdued
their
disdaynefull
pride
,
and
tamed
the
naturall
stiffeneckednes
of
their
hearts
,
they
may
obteine
the
selfe
same
mercie
together
with
the
Gentiles
,
not
for
anie
their
deserts
,
but
through
the
free
mercy
and
bountie
of
almightie
God
only
,
and
so
be
restored
at
length
to
the
auncient
inheritance
o●
their
first
possessed
roote
.
And
this
is
it
,
tha●
S.
Paul
seemeth
here
to
prophesie
in
this
mystical
Oracle
,
and
most
comfortable
me●●sage
,
concerning
the
reclayming
of
the
Iewes
to
come
.
Whereby
it
may
easily
appeare
,
how
that
there
is
no
one
thing
,
in
all
the
actions
of
mans
life
,
so
plausible
,
whereby
man
may
bee
puffed
vp
to
stand
to
much
in
his
owne
conceite
,
or
disdainefully
treade
downe
the
infirmitie
of
his
weake
brethren
,
whether
he
haue
regarde
to
the
lenitie
of
Gods
free
mercy
,
or
attentiuely
beholde
the
seueritie
of
his
iustice
.
For
so
the
Apostle
hath
here
set
them
out
both
vnto
vs
,
to
be
diligently
considered
.
Behold
(
saith
he
)
the
mercie
,
&
wrath
of
God
:
The
seueritie
&
bountie
of
God
.
wrath
,
towardes
them
that
fell
:
but
towards
thee
that
doest
persist
in
faith
,
mercy
.
&c.
And
thus
doeth
the
Apostle
right
well
aduertise
vs
:
but
that
we
for
our
part
may
bee
able
to
comprehend
them
both
,
the
especial
assistance
of
God
had
need
to
enlighten
our
vnderstanding
:
for
there
are
no
finall
nomber
of
people
,
whose
senses
,
either
through
ignorance
,
or
els
through
negligence
,
are
dazeled
and
darkened
in
the
right
comprehending
therof
.
Amongst
the
which
ignorant
sort
of
people
,
first
may
the
Iewes
be
rightly
placed
,
who
being
deluded
with
a
preposterous
opinion
of
sinister
iudgement
,
The
preposterous
opinion
of
many
touching
the
seueritie
and
bountie
of
God
.
do
interprete
this
bountie
of
God
to
be
there
,
from
whence
they
ought
haue
feared
his
terrible
indignation
.
Secondly
,
amongst
the
negligent
nomber
may
be
rekoned
the
Gentiles
,
of
whom
many
are
ouer
slowe
,
and
sluggish
to
enter
into
due
consideration
of
Gods
goodnes
,
but
quicksighted
enough
,
to
pearce
into
his
wrathful
seueritie
.
Of
those
two
sortes
of
people
,
I
do
purpose
by
Gods
assistance
to
discourse
somewhat
,
so
farre
as
the
time
wil
permit
,
to
the
end
I
may
profit
them
both
,
if
it
bee
possible
,
or
at
least
offer
inconuenience
to
neither
of
them
,
as
I
trust
.
And
first
,
I
can
neuer
woonder
sufficiently
enough
at
the
Iewes
,
for
that
many
yeres
and
ages
enduring
that
sharpe
&
seuere
scourge
of
Gods
dreadfull
displeasure
,
they
could
notwithstanding
haue
neuer
any
feeling
of
their
owne
calamitie
,
nor
perseuerance
of
the
heauie
clogge
of
Gods
grieuous
vengeance
,
ne
yet
any
affection
to
be
disbourdened
of
their
infidelitie
,
sweetely
beguiling
them selues
,
with
a
glauering
shew
of
a
false
shadow
,
flattering
them selues
likewise
,
with
a
fantasticall
hope
of
a
terrene
kingdome
,
whereof
they
had
neuer
any
one
word
promised
by
God
,
and
awayting
for
the
comming
of
such
a
Messhias
,
whom
neuer
any
of
the
Prophets
knew
.
Finally
so
farre
forth
preuailed
the
deceite
of
this
error
to
confound
the
sensible
part
of
their
vnderstanding
minde
,
that
being
otherwise
a
people
most
abhorred
of
God
,
&
men
,
they
would
neuerthelesse
most
arrogantly
vaunt
them selues
to
bee
more
esteemed
,
and
more
precious
in
the
sight
of
God
,
then
all
other
nations
,
people
and
tongues
:
and
that
they
were
his
only
darlings
,
and
therefore
could
not
by
any
meanes
be
defrauded
of
the
power
of
his
promise
,
nor
be
sequestred
from
the
true
Oliue
tree
,
whereof
they
were
the
naturall
branches
,
wallowing
continually
in
a
most
filthy
puddle
of
pestilent
error
,
not
much
vnlike
to
the
Romish
Synagogue
in
this
our
age
,
whose
senses
seeme
to
be
tippled
with
the
same
dolldreanche
:
which
kinde
of
people
being
of
all
other
nations
most
needie
of
the
mercy
of
God
,
it
is
a
wonder
notwithstanding
,
to
see
how
trimly
they
play
wylye
beguilie
with
themselues
in
the
dispensation
of
pardons
,
whereof
they
falsely
chalenge
to
themselues
chief
stewardship
vnder
the
title
of
the
Church
,
and
inheritable
succession
of
Peters
chayre
,
The
i●h●ritable
succession
of
Saint
Peter
.
which
they
haue
established
at
Rome
for
euer
and
euer
:
persuading
to
themselues
to
haue
obteyned
the
sole
and
singular
prerogatiue
of
all
ecclesiasticall
superioritie
,
such
as
can
neuer
be
abolished
by
any
continuance
of
consuming
time
,
but
must
remaine
inuiolable
world●
without
end
,
nor
can
euer
be
dissolued
by
breach
of
succession
,
nor
at
any
time
be
destitute
&
voyd
of
the
fauour
of
God
.
But
if
you
demaund
of
them
that
cause
of
this
so
inestimable
a
blessing
,
what
wil
thei
answere
?
forsooth
:
hath
not
god
(
say
they
)
promised
,
that
he
wil
neuer
forsake
his
Church
?
what
then
?
Haue
not
the
keyes
lyneally
descended
vnto
vs
from
blessed
S.
Peter
,
euer
hitherto
,
being
the
chiefe
head
of
the
Apostles
,
which
the
Lord
hath
promised
shal
neuer
be
taken
away
?
Is
there
any
more
yet
?
what
?
is
it
possible
for
Gods
trueth
it selfe
to
defraude
the
credite
of
his
couenant
,
whereunto
he
hath
bound
him selfe
with
a
most
sacred
othe
?
Uery
well
now
.
And
whereupon
doth
the
blinde
arrogancie
of
the
Iewish
Nation
magnifie
their
race
?
do
we
not
deriue
our
petigree
(
say
they
)
lyneally
from
our
most
holy
father
Abraham
?
Are
we
not
borne
,
and
named
Israelites
,
by
the
name
of
our
great
graundsier
Israel
,
the
Patriarch
?
did
not
the
Lord
credite
vs
only
with
the
safe
custodie
of
the
Arke
of
his
couenant
?
Haue
not
we
a
promise
from
God
by
the
mouth
of
his
Prophets
,
of
a
Messhias
and
Sauiour
to
come
?
Hath
not
god
prepared
an
euerlasting
throne
for
the
kingdom
of
our
Messhias
?
Is
not
he
of
power
to
make
his
couenant
inuiolable
,
that
with
so
many
othes
hath
ratified
the
same
?
Nor
will
hee
not
perfourme
the
othes
which
he
hath
made
?
Surely
I
wil
not
much
gainsay
,
that
it
is
in
deede
no
final
matter
,
wherof
eche
partie
debateth
so
largely
of
the
promises
of
almightie
God
.
Yet
all
this
notwithstanding
,
all
things
depend
not
so
alwayes
vpon
Gods
promises
made
,
but
due
consideration
ought
also
be
had
of
the
minde
and
intent
of
him
that
maketh
the
promise
in
the
scriptures
:
and
the
same
well
weighed
and
compared
with
the
due
circumstances
and
other
places
of
the
scripture
,
if
we
will
be
accompted
true
and
syncere
interpretoures
of
Gods
holy
scriptures
:
that
is
to
say
,
It
behoueth
vs
duely
and
orderly
to
define
and
dispose
all
and
euery
thing
apart
by
it selfe
,
not
those
thinges
onely
which
are
promised
,
but
must
withall
respect
the
persons
,
the
place
,
the
cause
and
consideration
,
and
al
other
circumstances
of
the
promises
.
And
therefore
albeit
we
do
graunt
vnto
them
that
all
those
promises
are
true
,
whereupon
they
bragge
so
much
,
touching
the
succession
of
the
Patriarches
and
Apostles
,
yet
shall
they
neuer
be
able
to
winne
this
at
our
handes
,
To
wit
,
that
this
ordinarie
discent
according
to
the
lawe
of
the
flesh
,
is
a
sufficient
fundation
to
buyld
the
Church
of
God
vpon
.
Succession
i●
the
Church
In
the
which
if
we
behold
nothing
els
besides
the
outward
●ourme
of
succession
only
,
who
can
be
so
pore-blinde
,
as
not
to
be
able
to
discerne
the
manifol●e
alterations
of
orders
,
and
obseruances
,
which
the
Lord
from
time
to
time
hath
changed
and
disposed
,
contrary
to
the
first
constitutions
:
As
for
example
,
when
as
God
in
stead
of
Cain
,
Esau
,
Ismael
,
Saul
,
to
whom
of
right
apperteineth
the
ordinary
succession
&
discent
of
the
Priesthode
,
of
the
birthright
,
&
inheritance
of
the
kingdome
,
he
made
especial
choyse
of
Abel
,
Isaac
,
Iacob
,
&
Dauid
,
who
had
no
interest
at
all
in
the
right
of
succession
.
In
like
maner
forsaking
the
Iewes
,
he
accepted
the
Gentiles
contrary
to
all
order
.
Neither
is
it
so
much
material
to
know
where
,
or
by
what
meanes
,
the●
Church
of
Christians
sprang
vp
at
the
first
:
so
that
it
holde
fast
the
synceritie
of
the
p●re
word
,
of
vnde●iled
faith
,
Iames
.1
.
Ephe
5.
and
the
due
administration
of
the
Sacraments
,
by
which
three
thing●s
the
Church
is
preserued
and
sanctified
.
As
concerning
the
promises
of
God
therfore
,
this
is
vndoubtedly
to
be
holden
,
that
the
promises
be
in
their
owne
nature
simply
true
:
yet
in
such
wise
true
notwithstanding
,
as
God
hath
not
alwayes
chained
them
to
time
,
place
or
persons
of
men
:
which
albeit
were
tyed
fast
to
place
and
persons
,
yet
are
the
proude
and
high
mynded
shaken
of
,
the
promises
remayning
still
in
their
force
.
Euen
so
the
Iewes
,
although
they
prescribe
vpon
a
promised
place
in
Sion
,
Psalme
132
:
Here
will
I
buylde
my
Tabernacle
,
because
I
haue
chosen
it
.
Esay
.31
.
Againe
in
the
Prophet
Esay
.
This
is
my
fornace
,
this
is
my
fire
.
&c.
And
although
they
haue
also
a
promise
of
the
persons
,
when
as
the
blessing
is
promised
to
Abraham
,
and
to
his
seede
for
euer
,
yet
this
withstandeth
nothing
at
all
,
but
that
rebelles
are
punished
by
God
,
the
Temple
consumed
by
fire
,
the
altar
throwen
downe
,
and
the
citie
put
to
the
sacke
and
destroyed
.
And
yet
the
meane
whiles
almightie
God
continueth
st●dfast
in
his
promise
neuerthelesse
,
but
by
a
far
other
meane
,
then
mans
capacitie
is
able
to
conceiue
.
Whereupon
that
holy
and
melodious
Psalmist
,
not
without
great
reason
,
doeth
crye
out
in
a
certaine
place
of
his
mysticall
Sonets
in
this
wise
:
Psal.
117
And
it
is
marueilous
in
our
eyes
.
Euen
so
do
I
iudge
conuenient
to
esteeme
of
the
counterfaite
succession
of
the
Apostolique
and
Romish
See
,
which
if
our
prelates
enforce
so
narrowly
to
be
straighted
to
the
limits
of
place
&
persons
,
they
must
needes
bewray
their
double
errour
therein
,
being
not
only
absurdely
iniurious
to
holy
scriptures
,
but
fondly
careles
in
breaking
the
rules
of
Logick
.
For
in
their
arguing
,
they
do
commonly
thrust
more
into
the
conclusion
,
then
in
their
former
propositions
.
As
if
a
man
would
frame
an
argument
after
this
maner
:
The
perpetuitie
of
the
promised
succession
is
graunted
to
Peter
and
his
successours
.
The
Romish
Prelats
do
succede
in
Peters
chaire
or
place
.
Ergo
:
The
Romish
Prelates
are
the
onely
successours
of
Peter
:
the
only
vniuersall
Bishops
:
the
only
Princes
of
the
Church
:
whose
faith
can
neuer
faint
.
But
we
haue
sufficiently
enough
discouered
the
maskings
&
iuglings
of
this
Romish
counterfaite
els
where
.
And
therefore
lest
we
roaue
too
much
abroad
from
the
marke
,
Extra
oleas
.
and
wander
from
the
Oliues
(
as
the
prouerbe
saith
)
we
wil
returne
againe
to
Pauls
Oliue
tree
,
&
the
braunches
of
the
same
:
whereupon
wee
promised
before
to
discourse
.
Of
the
which
braunches
,
how
some
were
broken
of
,
and
some
others
engrafted
againe
into
the
true
Oliue
tree
,
we
haue
alreadie
opened
somewhat
vnto
you
out
of
the
Apostle
.
And
not
onely
out
of
the
Apostle
this
is
opened
,
but
the
same
was
also
set
downe
at
large
long
time
before
the
Apostle
,
by
the
prophet
Esay
:
out
of
which
place
of
Esay
,
it
seemeth
that
the
Apostle
tooke
occasion
of
all
this
discourse
.
Let
vs
Gentiles
therefore
marke
wel
what
Esay
doth
prophecie
of
the
Iewes
.
Let
the
Iewes
also
attend
to
the
preaching
of
their
owne
Prophete
,
who
agreeth
herein
altogether
with
our
Apostle
touching
the
Iewes
.
Esay
.
cap.
10.
Behold
(
sayth
he
)
the
Lord
of
hostes
shall
breake
downe
the
bowe
with
power
,
&
shall
hewe
downe
the
proude
,
and
the
hygh
minded
shall
he
fell
downe
.
And
there
shall
aryse
an
yssue
out
of
the
roote
of
lesse
.
&c.
And
lest
the
Iewes
may
cauill
,
that
these
speaches
do
nothing
concerne
them
,
let
them
harken
agayne
to
the
same
Prophet
,
not
only
prophecying
of
them
,
but
also
poynting
vnto
the
Iewes
with
the
finger
as
it
were
the
17
chapter
:
Esay
.
cap.
17.
And
in
that
daye
it
shall
come
to
passe
,
that
the
glory
of
Iacob
shall
be
made
very
thynne
,
and
the
fatnesse
of
his
flesh
shall
waxe
leane
.
And
immediatly
after
.
Some
gathering
in
deede
shall
be
left
in
it
.
Euen
as
in
the
shaking
of
an
Oliue
tree
,
whereupon
remayneth
two
o●
three
berries
in
the
toppe
of
the
vppermost
rowe
,
&
foure
or
fiue
in
the
broade
fruitfull
braunches
thereof
sayth
the
Lorde
God
of
Israel
,
&c.
And
agayne
in
an
other
place
:
Esay
.
cap.
24.
For
it
shall
come
to
passe
in
the
middes
of
the
land
,
euen
in
the
middes
of
the
people
,
as
the
shaking
of
an
Oliue
tree
.
And
as
the
grapes
are
,
when
the
wyne
haruest
is
finished
.
And
yet
agayne
much
more
plainely
in
the
63.
Chapter
:
Esay
.
cap.
63.
Thus
sayeth
the
Lord
:
Lyke
as
when
sweete
iuyce
is
founde
in
the
cluster
,
and
one
sayeth
,
Lose
it
not
,
for
there
is
blessing
in
it
.
Euen
so
wyll
I
doe
for
my
seruauntes
sake
,
that
I
may
not
destroye
them
all
,
&c.
Nowe
for
as
much
as
these
thinges
are
so
playne
and
so
manifest
,
that
they
may
be
easily
felt
and
handeled
as
it
were
with
the
fyngers
:
what
answere
doest
thou
make
thou
frowarde
nation
of
the
Iewes
?
what
canst
thou
bryng
?
what
canst
thou
alleadge
,
if
not
to
defend
,
yet
to
colour
at
the
lest
thy
obstinate
stubbornesse
?
Hast
thou
any
Scriptures
?
No
surely
.
For
nothyng
maketh
more
agaynst
thee
,
not
onely
with
open
mouth
exclayming
euen
to
thy
teeth
,
against
thy
blundered
blyndenesse
,
wherewich
thou
hast
bene
so
long
ouerwhelmed
,
but
also
haue
long
sithence
by
manifest
tokens
foretolde
howe
the
same
shoulde
come
to
passe
.
Wylt
thou
vouche
the
promises
and
couenauntes
which
God
made
vnto
thee
of
olde
?
And
what
other
thing
dyd
he
promyse
thee
at
any
tyme
,
then
the
same
which
thou
doest
so
disdaynefully
pursue
?
Neyther
yet
cease
you
to
runne
onwarde
,
styll
gaping
after
,
I
know
not
after
what
Messhias
to
come
.
What
?
Hath
he
not
yet
bene
sufficiently
ynough
looked
for
by
your
progenitours
,
who
wayted
for
his
comming
by
the
space
of
two
thousand
yeres
before
he
came
?
Goe
ye
to
then
:
how
long
wyll
ye
yet
continue
gazing
,
seeyng
these
thinges
are
past
alreadie
?
Howe
long
will
yee
yeelde
yo●●
selues
a
mockery
not
to
God
onely
,
bu●
a
Iesting
stocke
also
to
all
other
nations
of
the
worlde
?
sythence
all
people
and
tongues
do
so
playnely
conceiue
,
that
all
thinges
are
long
sythence
accomplished
in
the
person
of
Christ
Iesu
,
whatsoeuer
al
your
prophets
did
prophecie
of
the
Messhias
:
And
sithence
the
whole
discourse
of
the
holy
scriptures
doeth
so
manifestly
teache
also
,
that
there
is
none
other
Christ
,
but
the
same
that
the
whole
world
doth
confesse
and
worshippe
?
But
this
one
thing
perhaps
doth
raise
vp
your
crestes
,
The
vayne
bragge
of
the
Iewes
standing
vpon
the
nobilitie
of
their
ofspring
.
and
puffe
you
vp
with
pryde
,
because
you
doe
conueye
vnto
your selues
so
long
a
discent
of
your
genealogies
and
kinred
from
so
famous
Auncestoures
:
because
ye
fetche
your
petigree
and
families
from
Abraham
,
and
the
holy
Patriarches
,
and
in
that
respect
you
do
reprochefully
disdayne
all
other
nations
,
as
though
God
had
created
them
to
no
purpose
at
all
.
But
let
vs
see
by
what
reason
,
with
what
conscience
you
are
enduced
heerevnto
.
If
you
iudge
this
a
matter
of
so
great
importaunce
,
that
ye
can
rehearse
in
a
long
●eadroll
of
names
,
your
Generations
discended
out
of
the
loynes
of
Abraham
:
what
?
And
can
not
Ismael
,
Esau
,
Saul
,
can
not
Dathan
and
Abyron
,
and
all
that
other
rascall
rabble
of
Hebrews
,
who
made
insurrection
agaynst
Moses
:
finally
,
can
not
many
wicked
kinges
amongst
you
,
false
prophets
,
horrible
church
robbers
,
&
Idolaters
euen
amiddes
amongst
you
,
vaunte
vpon
the
selfe
same
race
and
parentage
,
whereupon
you
braue
your selues
so
gloriously
?
Whereupon
appeareth
playnly
,
that
this
outwarde
discent
of
blood
,
and
fleshly
progenie
,
doth
not
auayle
so
much
for
your
challenge
:
but
that
there
is
some
other
thing
that
maketh
a
kindly
generation
,
and
the
true
ofspring
of
Abraham
,
in
the
sight
of
God
.
Moreouer
if
it
may
be
lawfull
to
glory
in
the
auncient
stocke
,
what
may
be
thought
of
Christ
him selfe
,
whom
we
do
worshippe
?
in
whome
if
ye
require
who
was
his
father
,
he
came
not
in
deed
from
man
,
but
discended
from
God
.
But
if
you
demaunde
of
his
mother
:
he
is
on
the
mothers
side
a
Iewe
borne
,
according
to
the
flesh
,
the
sonne
of
Abraham
,
an
yssue
of
the
same
seed
that
you
are
,
whose
children
you
challenge
your selfe
to
be
according
to
the
fleshe
.
And
wherefore
then
do
you
so
cruelly
detest
him
?
Why
do
your
brethren
so
hatefully
enuie
and
maligne
your
naturall
brother
?
And
beeyng
Iewes
borne
your selues
,
why
do
you
so
vylanously
persecute
your
naturall
kinseman
,
beyng
likewise
a
Iewe
borne
,
and
why
haue
you
slayne
him
so
cruelly
?
And
what
hath
he
committed
at
any
time
,
The
Iewes
can
render
no
cause
of
their
cruel
murdering
of
Christ.
worthy
of
this
so
monstruous
rancor
&
cankered
despite
?
Was
it
because
he
did
professe
him selfe
to
be
the
Sonne
of
God
?
Albeit
he
did
neuer
speake
any
thing
in
his
owne
commendation
without
singular
modestie
,
neyther
boasted
in
his
speach
further
of
him self
,
then
that
he
was
the
sonne
of
man
:
yet
if
this
same
he
,
were
not
the
very
true
vndoubte●
sonne
of
God
,
do
ye
then
nominate
some
one
man
vpon
●arth
,
whom
you
may
iustifie
was
his
father
,
and
condemne
the
whole
historie
of
the
new
Testament
to
be
lyes
,
if
you
can
.
What
trow
you
,
would
his
Apostles
,
&
other
his
disciples
,
being
dayly
and
hourly
conuersant
with
him self
,
his
mother
,
&
his
mothers
husband
,
so
throughly
accompanied
,
&
acquainted
with
all
the
actions
of
his
life
,
haue
bin
so
wilfully
,
and
foolishly
blinded
,
as
to
giue
such
credite
vnto
him
,
&
to
beleeue
in
him
?
would
they
haue
setled
the
whole
affyaunce
of
their
saluation
in
him
?
would
they
so
couragiously
haue
vndertaken
so
many
perilous
hazardes
of
life
?
Testimony
of
the
A●ostles
.
would
they
so
constantly
haue
yelded
their
carkasses
to
all
maner
of
horrible
tortures
,
not
in
woordes
onely
,
but
with
losse
of
lyfe
also
,
ratifiyng
and
test●fiyng
the
thing
,
whi●h
they
knewe
to
be
in
him
most
assured
,
and
that
with
effusion
of
their
blood
,
if
they
had
seene
nought
else
in
him
beyond
the
naturall
substance
of
man
,
and
not
rather
conceyuing
throughly
in
him
a
secrete
diuinitie
,
The
Diuine
miracles
of
Christ.
that
was
hydden
vnder
the
veyle
of
the
fleshe
bodily
?
But
if
these
thinges
shall
be
but
of
small
credit
with
you
,
what
wil
you
answere
to
those
so
greate
and
manifolde
tokens
of
wonderful
vertue
,
to
such
supernaturall
and
prodigious
wonders
of
his
?
what
say
ye
to
so
great
force
of
his
diuine
operation
,
to
so
great
power
of
his
miracles
,
not
wrought
by
him
alone
,
but
by
his
Apostles
also
through
the
vertue
of
his
name
onely
,
Miracles
in
the
name
of
Christ
by
his
Apostles
.
yea
,
and
long
sythence
nowe
and
then
openly
wrought
in
his
Church
,
through
the
effectuall
operation
of
his
glorious
name
?
What
will
you
say
to
his
so
great
maiestie
in
worde
,
innocencie
of
life
,
certeintie
in
prophecying
?
And
besides
al
these
,
his
marueilous
signes
&
tokens
expressed
in
his
own
person
?
What
wil
you
say
to
that
his
incomprehensible
glorious
resurrection
,
his
vnspeakeable
ascension
into
the
heauens
:
lastly
,
to
those
his
most
gracious
gifts
of
the
holy
Ghost
powred
vpon
vs
from
the
heauens
?
What
can
you
answere
,
I
saye
,
that
all
these
so
manifolde
,
so
wonderfull
,
yea
so
heauenly
graces
myght
import
els
,
then
that
there
was
in
him
a
certayne
superexcellent
Diuinitie
,
beyond
all
measure
surmounting
all
reache
,
and
capacitie
of
mans
vnderstanding
?
All
which
things
being
approued
with
the
testimonie
of
so
many
witnesses
,
viewed
and
beholden
with
so
many
eyes
,
practised
by
the
dayly
experience
of
so
many
Iewes
,
ensealed
with
so
many
handes
and
wrytings
,
published
to
vs
Gentiles
by
manifold
reportes
of
so
many
your
Rabbynes
and
great
Doctours
of
your
own
nation
,
if
all
these
things
I
say
,
shal
yet
seeme
to
you
but
colourable
,
fayned
and
vnworthy
of
credit
:
why
do
ye
not
with
as
good
reason
condemne
for
false
lyars
,
all
,
and
euery
your
owne
prophets
,
Patriarches
,
your
owne
Lawe
,
yea
and
the
Psalmes
also
,
and
rase
them
out
of
remembraunce
,
because
they
did
many
hundred
yeres
before
most
expressely
foreshewe
and
prognosticate
euidently
,
that
all
those
thinges
ingenerall
shoulde
come
to
passe
,
euen
in
the
same
maner
and
order
,
as
they
haue
bene
already
accomplished
?
Amongst
whome
let
Esay
the
Prophete
be
adiudged
a
lyar
,
because
in
the
name
of
this
Christ
he
promiseth
health
to
the
blynde
,
Esay
.
cap.
35.
Cap.
43.
Cap.
61.
Cap.
9.
Cap.
42.
to
the
lame
,
to
the
halte
,
and
to
the
maymed
:
because
he
comforteth
the
Ostriches
and
venemous
beastes
of
the
fielde
with
prayse
&
glorie
that
shoulde
happen
vnto
them
,
because
he
prophecyeth
hope
of
freedome
to
them
that
were
in
chaynes
,
to
prysoners
libertie
,
plenty
and
fulnesse
to
the
needy
and
hungry
:
light
to
them
that
sitte
in
the
shadowe
of
death
:
bountifull
fruite
fulnesse
to
fields
that
were
otherwise
by
nature
barren
,
and
through
want
of
Tyllage
ouerspread
with
bryars
and
br●mbles
,
vncomely
,
yea
&
filthy
by
reason
of
their
huge
desolation
:
to
ouerflowing
ryuers
,
drynes
and
emptines
:
finally
,
to
the
Iewes
them selues
extreme
blindnes
.
Let
the
Prophet
Osee
be
accompted
a
lyar
also
,
Ose.
cap.
1.
●
.
who
prophecyeth
likewise
that
a
people
which
was
not
a
people
,
should
be
called
,
and
obteine
mercy
,
through
the
inestimable
blessing
of
that
heauenly
Iewel
.
Let
Ionas
the
Prophete
be
adiudged
a
lyar
also
,
Iohn
Baptist.
yea
more
then
a
prophet
,
be
condemned
for
a
lyar
,
who
did
not
in
word
only
acknowledge
him
,
but
poynting
towardes
him
with
the
finger
,
pronounced
boldely
,
That
he
w●●
the
very
Lambe
of
God
,
that
shoulde
take
away
the
sinnes
of
the
world
.
Finally
,
let
all
the
whole
authoritie
of
the
Propheticall
Scriptures
be
cancelled
for
vntrueth
,
because
the
greater
parte
thereof
doeth
nothing
els
,
but
foreshew
,
and
make
reporte
,
that
all
those
things
should
come
to
passe
,
which
the
Euangelicall
historie
doth
expressely
pronounce
to
be
already
accomplished
.
Briefly
,
if
as
yet
your
eyes
be
withholden
with
so
grosse
amazed
obscuritie
,
that
the
things
which
are
more
resplendisant
then
the
Sunne
in
midday
,
and
so
throughly
knowen
in
all
the
partes
of
the
worlde
,
do
so
farre
e●ceede
the
common
capacitie
of
your
blundered
senses
,
and
seeme
so
incredible
vnto
you
,
that
ye
can
by
no
meanes
comprehend
them
,
nor
will
suffer
so
many
notable
testimonies
of
Christes
resurrection
preuayle
to
worke
so
much
creditte
in
your
heartes
,
as
ye
may
beleeue
in
our
Lorde
Iesu
Christ
risen
from
the
dead
as
well
as
we
:
why
doe
ye
not
pr●duce
then
his
buryed
carkasse
,
if
you
can
?
or
at
the
least
,
bring
foorth
some
rame
,
or
fragment
of
his
precious
body
,
be
it
neuer
so
smal
?
Or
if
you
thinke
I
demaunde
an
impossible
request
of
you
,
howe
happeneth
that
none
of
all
your
progenitours
could
shew
the
same
?
But
if
neyther
you
,
nor
any
of
all
your
auncestours
were
able
to
doe
this
,
why
do
ye
not
then
ioyne
together
with
vs
,
and
worshippe
him
that
is
rysen
agayne
?
Why
doe
ye
not
honour
and
magnifie
his
name
,
who
reigneth
in
eternitie
,
sitting
in
the
heauens
at
the
right
hande
of
God
the
Father
?
Whereunto
if
loue
of
religion
can
not
induce
you
,
let
naturall
reason
yet
obteine
so
farre
foorth
with
you
,
to
graunt
that
,
which
no
reason
can
deny
?
Wherat
make
ye
stay
?
is
not
my
request
reasonable
?
doe
I
not
giue
you
wholsome
counsell
?
And
lest
that
which
I
haue
spoken
,
runne
in
at
one
eare
with
you
,
and
out
of
the
other
,
taking
no
roote
in
your
hearts
:
I
will
for
your
better
remembrance
repete
once
agaīne
the
words
that
I
haue
spoken
.
If
he
,
whome
ye
haue
slayne
,
be
not
the
very
sonne
of
God
,
if
ye
beleeue
verily
,
that
he
,
whome
ye
deryde
,
and
skorne
at
with
that
your
reprochefull
and
despitefull
name
,
Talui
,
Talui
in
Hebrew
,
is
as
much
as
ha●ged
or
crucified
.
Cant
4●
were
but
a
very
naturall
man
,
why
do
ye
not
th●refore
restore
his
deade
body
vnto
vs
?
or
why
do
not
your
souldiours
and
hired
watchemen
yeelde
his
corpes
agayne
,
for
the
garding
whereof
they
receyued
from
you
so
speciall
a
charge
?
If
they
can
not
,
what
els
emporteth
the
graue
beyng
founde
emptie
?
What
els
signified
the
horror
and
amase●nesse
of
your
armed
watchemen
,
who
beyng
terrifyed
with
straungenesse
of
fearefull
sightes
fledde
awaye
so
tymorously
,
but
that
ye
may
be
enforced
wyll
ye
,
nyll
ye
,
to
confesse
this
Christ
Iesu
to
be
very
Messchias
,
who
hauyng
entred
vpon
the
possession
of
the
kingdome
of
Dauid
,
Esay
.
9.
as
in
the
ryght
of
his
owne
peculiar
inheritaunce
,
raygneth
nowe
in
all
eternitie
,
and
hauing
vanquished
all
power
of
death
,
sytteth
nowe
tryumphantly
vpon
the
throne
of
his
Father
Dauid
,
to
order
and
establishe
his
Fathers
kingdome
,
with
iudgement
and
Iustice
from
henceforth
euen
for
euer
and
euer
?
I
would
fayne
learne
nowe
,
what
that
your
obstinate
rebellion
is
able
once
to
mutter
agaynst
this
?
First
,
where
no
mistrust
of
perill
is
feared
,
there
is
no
garde
vsually
charged
:
And
what
suspicion
of
daunger
might
your
forefathers
conceaue
of
him
after
they
had
murthered
him
?
Debate
the
matter
with
your selues
somewhat
more
substantially
,
why
any
such
feare
might
growe
in
the
dead
body
of
this
one
seely
person
more
then
in
●ny
other
.
But
I
will
not
vrge
you
any
more
herein
:
only
in
this
point
I
would
faine
be
resolued
.
Howe
happened
that
the
sepulchre
beyng
so
strongly
couered
with
a
stone
of
so
huge
weight
,
so
firmely
ensealed
with
the
seale
of
the
high
Prieste
,
so
strayghtly
fenced
with
the
force
of
armed
knights
,
was
so
shortly
founde
emptie
?
You
will
say
,
That
his
disciples
crept
thyther
priuily
,
and
stale
away
the
body
of
Iesu
perdie
,
whiles
your
souldiours
were
snorting
in
a
deepe
and
sound
slumber
.
Well
then
.
And
who
I
praye
you
sawe
the
disciples
the
meane
time
whiles
your
watchmen
slept
so
soundly
?
If
their
eye
lyddes
were
ouerladen
with
such
a
deade
slumber
,
that
they
coulde
not
perceyue
this
:
with
what
face
shame
you
to
affirme
,
that
your
watchemen
sawe
them
no●
?
If
they
did
see
them
,
howe
chaunced
that
beyng
harnessed
,
they
withstood
not
such
seely
vnarmed
wretches
?
And
why
dyd
not
your
forefathers
lay
this
thefte
to
the
Disciples
charge
,
synce
they
saw
them
dayly
preaching
in
the
Temple
afterwards
?
O
monstruous
cankered
lyars
:
as
though
the
stone
wherwith
it
was
couered
,
were
not
of
greater
quantitie
,
the●
could
be
remoued
by
a
few
?
or
by
any
meanes
might
be
rolled
away
without
perceiuerāc●
of
your
souldiours
?
Wel
yet
,
howe
happened
that
these
seely
caytiue
petyt
theeues
fled
no●
away
immediatly
after
they
had
committed
this
robbery
?
Howe
durst
they
be
dayly
conuersant
amongst
men●
and
preache
openly
in
your
Temple
?
Nay
rather
to
tell
you
the
trueth
simplie
:
with
what
better
or
more
probable
argument
could
the
worlde
haue
bene
induced
to
beleeue
,
that
Christ
was
risen
againe
to
the
sure
establishment
of
their
faith
,
then
this
your
wicked
curious
diligence
,
which
your
forefathers
so
carefully
employed
in
watching
the
Sepulchre
?
Forasmuch
therfore
as
al
these
things
are
so
most
assured
,
so
manifest
,
so
vnreproueable
,
approued
with
so
many
witnesses
&
proph●ts
,
ratified
with
so
many
reasons
&
euident
proofes
,
discouered
by
the
euident
testimony
not
only
of
Angels
,
but
established
also
with
the
heauenvly
Oracle
of
the
holy
ghost
him selfe
,
embraced
&
beleeued
by
the
faith
of
all
nations
of
the
world
,
what
one
probabilitie
can
al
your
generation
of
Hebrews
alleadge
for
colour
to
the
contrary
?
If
ye
perceiue
therefore
that
this
is
the
ver●
true
Messhias
,
why
doe
ye
not
relent
at
the
last
,
&
forsake
&
abandone
your
stifnecked
rebellion
,
&
ioyne
with
vs
in
profession
?
If
as
yet
ye
do
not
acknowledge
him
,
declare
the
cause
then
that
breedeth
this
misliking
in
you
,
and
troubleth
your
consciences
.
Is
it
because
he
liued
in
poore
&
beggarly
estate
amongst
the
impouerished
,
&
them
that
were
worth
nothing
?
But
your
prophet
Zacharie
long
before
he
was
reuealed
,
reported
that
he
should
be
euen
such
a
one
:
Zach.
9.
Beholde
(
saith
he
)
thy
king
commeth
vnto
thee
righteous
&
iust
,
a
sauior
,
he
is
poore
,
&
riding
vpon
an
asse
,
&c.
And
it
behoued
truely
,
that
he
which
should
come
to
ouerthrow
the
high
minded
&
riche
of
this
world
,
&
to
enrich
the
poore
,
should
be
him selfe
embased
&
poore
.
What
els
then
?
is
it
because
he
was
seene
to
walke
in
base
and
simple
apparell
,
and
was
despised
amongst
you
?
Euen
such
a
one
doth
the
prophete
Esay
paynte
out
vnto
vs
in
his
53.
chapter
:
Esay
.
53.
We
beheld
him
(
sayth
he
)
and
he
had
neyther
fourme
nor
beautie
,
we
helde
him
despised
,
&
esteemed
him
for
an
outcast
of
men
.
You
haue
seene
him
now
of
no
reputation
,
an
abiect
,
the
poorest
of
men
,
whome
your
hautines
did
disdaine
.
Mark
now
vnder
this
vile
&
contemptible
basenes
,
more
then
a
kingly
royaltie
,
whereunto
you
ought
all
t●
prostrate
your selues
,
Esay
.
cap.
53.
&
do
honor
vnto
.
Surely
he
hath
borne
our
infirmities
,
&
carried
our
sorowes
,
he
was
taken
out
of
prison
,
&
from
Iudgement
,
&
who
shal
declare
his
age
?
by
the
knowledge
of
him selfe
,
my
seruaunt
shall
iustifie
many
:
for
he
shall
beare
their
iniquities
.
The
will
of
the
Lorde
shall
prosper
in
his
hands
,
and
he
shal
deuide
the
spoyle
with
the
strong
.
The
kings
shal
shut
their
mouthes
at
him
.
You
haue
nowe
therfore
heard
,
how
he
shoulde
be
poore
and
deformed
,
according
to
the
outwarde
shewe
of
the
fleshe
,
euen
such
a
one
as
our
Gospel
hath
described
him
.
And
briefely
to
be
playne
,
if
he
had
not
thus
bene
poore
,
&
reiected
from
amongst
you
,
he
could
not
haue
bene
the
ryght
Messhias
in
deede
.
Uerily
such
a
one
he
seemed
to
you
once
,
when
it
was
,
according
to
the
outward
countenance
of
the
flesh
,
before
he
had
obteined
the
power
of
the
kingdome
vpon
the
crosse
:
But
hauing
then
forthwith
receiued
the
throne
of
his
kingdome
,
in
what
triumphant
maiestie
he
sitteth
&
reigneth
now
in
heauen
,
let
the
mystical
Psalmist
Dauid
make
report
,
who
in
spirite
foresaw
him
,
sitting
at
the
right
hand
of
the
Lord.
Let
their
witnes
be
heard
also
,
who
were
beholders
of
the
whole
action
of
his
ascension
,
&
with
their
bodily
eyes
sawe
the
same
whome
Dauid
beheld
in
spirit
,
euen
with
their
carnal
eyes
I
say
gazing
vpon
him
,
whiles
yet
hee
was
lifted
vp
in
their
sight
into
heauen
,
and
did
perfectly
discerne
him
also
sitting
at
the
right
hand
of
the
maiestie
.
Let
them
also
record
the
same
,
whose
inward
feeling
&
minds
of
the
soule
he
doeth
inlighten
with
heauenly
effectual
operation
,
and
vouchsafeth
daily
to
enterparten
him selfe
vnto
.
And
I
would
to
God
it
might
please
the
same
to
open
your
eyes
also
,
that
once
at
the
length
you
might
throughly
enioye
the
inestimable
glory
,
and
vnspeakeable
maiestie
of
his
euerlasting
kingdome
.
In
the
meane
space
,
ye
may
easily
conceiue
a
taste
and
feeling
as
it
were
of
the
trueth
,
by
groping
the
shadowes
and
prefigured
tokens
of
the
scriptures
,
except
ye
had
rather
wilfully
and
wittingly
shut
fast
your
eyes
from
so
manifest
demonstration
of
infallible
certainetie
.
First
,
what
one
thing
was
of
more
royaltie
,
then
the
kingdome
of
Dauid
?
And
yet
what
one
thing
was
more
entangled
and
streighted
,
whiles
as
yet
like
a
seely
moath
he
kept
his
fathers
sheepe
?
whiles
he
was
tossed
in
turmoyle
with
most
cruel
persecution
?
At
what
time
Ioseph
being
circumuented
by
the
iniurie
of
his
brethren
,
became
carraine
leane
in
a
lothesome
dungeon
:
when
as
Abraham
was
commanded
to
abandone
his
natiue
countrey
,
and
to
become
a
banished
outcast
from
his
kindred
and
his
fathers
house
:
whiles
Iacob
was
constrayned
to
redouble
his
seruice
vnder
his
v●ckle
Laban
:
what
time
Moyses
was
by
Gods
calling
translated
from
an
exiled
outlawe
to
be
a
guide
and
leader
of
the
Israelites
:
from
how
great
basenes
and
miserie
were
all
these
aduaunced
to
wonderfull
estimation
and
dignitie
?
And
what
was
the
meaning
of
the
holy
ghost
els
,
then
vnder
the
shadowes
and
figures
of
those
persons
,
to
represent
vnto
vs
the
very
patterne
and
image
of
the
sonne
of
God
?
And
yet
if
you
duely
consider
the
estate
of
Christes
outward
basenes
,
what
wanted
he
at
any
time
,
to
the
necessary
furniture
of
his
liuelihode
,
notwithstanding
this
shew
of
extreme
penurie
?
Nay
what
want
at
all
could
molest
him
,
who
with
a
very
fewe
crustes
could
feede
so
great
a
crewe
of
thousandes
in
so
deserte
a
wildernes
?
Or
how
could
he
be
termed
poore
,
at
whose
becke
and
word
of
mouth
,
heauen
and
earth
did
obey
,
the
seas
and
windes
,
life
and
death
,
finally
all
the
degrees
of
creation
were
subiect
vnto
?
But
that
writing
and
title
called
by
the
name
of
a
Nazarite
doth
encumber
you
perhaps
:
Iesus
Nazare●us
.
because
it
behoued
that
Messhias
should
be
borne
in
Bethleem
the
citie
of
Dauid
.
If
he
were
not
borne
in
Bethleem
,
I
report
me
to
the
Chronicles
&
Records
of
the
time
of
his
birth
,
and
the
circumstances
thereof
.
Let
the
testimonies
of
the
angels
,
shepheards
,
wise
men
,
his
owne
mother
,
Ioseph
,
and
all
the
Euangelistes
bee
examined
.
Moreouer
,
what
emported
that
horrible
slaughter
of
all
the
suckling
Babes
of
Bethleem
,
only
by
the
cruel
proclamation
of
Herode
,
without
any
molestation
of
the
infants
of
Nazareth
:
vnlesse
Herode
the
king
had
bene
throughly
perswaded
,
that
aboue
that
instant
of
tyme
,
wherein
Christ
was
borne
,
the
same
verie
king
of
the
Iewes
was
then
borne
in
the
citie
of
Bethleem
?
What
els
is
it
then
that
troubleth
you
?
because
he
dyed
the
death
?
The
death
of
Christ.
What
do
I
heare
?
what
?
Haue
you
alwayes
awaited
for
a
Messhias
that
coulde
not
bee
bereft
of
life
?
How
then
should
this
Messhias
deliuer
Iacob
his
people
from
their
iniquities
,
when
as
no
remission
of
sinnes
coulde
bee
without
slaughter
&
blood
,
according
to
the
infallible
testimonies
,
and
continual
sacrifices
of
your
owne
lawe
?
Briefely
,
if
it
were
not
requisite
that
Messhias
shoulde
dye
the
death
,
then
did
all
the
Prophets
lye
,
Zachary
,
Daniel
,
Dauid
,
Esay
,
did
lye
:
which
haue
not
only
made
mencion
of
his
death
,
but
haue
most
learnedly
also
set
downe
the
cause
of
his
death
.
For
this
we
reade
in
Daniel
,
Daniel
.
ca.
9.
That
wickednes
(
saith
he
)
may
finish
,
and
sinnes
be
sealed
vp
,
iniquitie
reconciled
,
and
euerlasting
righteousnes
may
be
brought
in
.
And
proceeding
a
litle
further
in
the
same
Chapter
,
doth
expressely
declare
that
Christ
ought
to
be
slaine
.
In
like
maner
the
Prophet
Esay
:
Esay
.
ca.
53.
If
he
shall
make
his
soule
an
offring
for
sinne
,
sayth
he
.
The
very
same
thing
doeth
Moyses
also
prefigure
vnto
vs
vnder
certaine
ceremonies
of
sacrifices
,
types
and
figures
not
altogether
obscure
.
What
say
you
to
Esaye
the
Prophet
:
who
doeth
not
only
discouer
the
cause
,
but
the
maner
also
of
his
death
,
his
spittings
,
scourging
,
wounds
,
plagues
,
buffetings
and
reproches
?
What
say
you
to
Zacharie
,
who
mencioneth
the
pearcing
of
his
side
with
a
speare
?
What
say
you
to
Dauid
,
who
describeth
the
nayling
of
his
hands
and
feete
,
the
sponge
full
of
vineger
,
the
rending
his
flesh
from
the
bones
,
the
casting
lots
for
his
garment
?
What
say
you
to
Moyses
also
,
who
vnder
the
title
of
the
Brasen
serpent
,
doth
prognosticate
his
lifting
vp
on
the
Crosse
?
But
here
againe
some
froward
person
amongst
you
will
murmure
againe
in
this
wise
.
The
Iewes
obiection
answered
.
In
what
sort
can
Christ
be
said
in
the
scriptures
to
be
euerlasting
,
if
he
must
of
necessitie
be
slaine
?
This
scrupule
no
man
can
more
effectually
vnloose
,
then
the
Prophet
Dauid
in
his
mysticall
Psalme
:
Psal.
1●
.
Thou
shalt
not
leaue
my
soule
(
saith
he
)
in
the
graue
,
nor
suffer
thy
holy
one
to
see
corruption
.
Where
you
heare
his
soule
layed
in
the
graue
,
you
must
vnderstand
that
to
be
spoken
of
his
death
and
buriall
.
Againe
,
when
you
heare
,
that
he
is
risen
againe
from
his
sepulchre
,
you
must
interprete
the
same
of
his
infinite
eternitie
,
&
vnperishable
freedome
,
exempt
from
all
maner
of
corruption
.
Whereby
appeareth
notably
discerneable
vnto
you
,
eche
condicion
in
one selfe
person
:
That
is
to
say
:
That
he
is
both
a
mortall
man
,
and
an
eternall
God
.
In
the
one
wherof
the
infirmitie
of
his
manhode
is
palpable
:
in
the
other
the
glory
of
his
resurrection
is
most
euidently
prouable
.
What
?
And
do
ye
expect
yet
an
other
euerlasting
Messhias
besides
this
?
Messias
when
he
commeth
must
not
bee
receiued
of
the
Iewes
.
What
a
phantasie
is
this
?
As
though
when
the
true
Messhias
is
come
,
he
may
obtaine
any
courteous
entertainement
amongst
you
?
Truely
none
at
all●
For
euen
so
say
the
Prophets
of
your
owne
nation
.
Or
els
what
meaneth
that
saying
of
Dauid
,
that
ye
reade
in
the
Psalme
?
The
stone
which
the
builders
refused
,
the
same
is
made
the
head
of
the
corner
.
And
who
bee
they
that
are
called
the
buylders
,
but
euen
your selues
the
Iewes
?
The
Iewes
looke
for
their
Messias
in
vain
:
who
,
when
so
euer
the
true
Messias
commeth
,
wil
not
receiue
him
.
And
if
he
be
a
false
Messias
,
he
seru●th
them
to
no
purpose
.
What
is
this
stone
,
but
Messhias
?
whom
if
ye
will
so
long
gape
after
,
vntil
you
finde
your selues
plyable
to
embrace
and
honour
him
,
it
wil
come
to
passe
,
that
your
long
lingring
wil
be
prolonged
beyond
all
compasse
of
time
:
because
according
to
the
saying
of
your
owne
.
Prophets
,
you
wil
neuer
dutifully
allowe
of
the
comming
of
the
true
Messhias
,
but
that
ye
wil
continually
remaine
in
an
vncertaine
expectation
of
some
other
.
For
if
he
be
accepted
by
the
general
consent
of
you
al
without
exception
,
surely
he
can
not
possibly
be
the
true
Messhias
.
Againe
,
if
he
be
refused
from
amongst
you
,
how
long
wil
you
hang
in
suspense
of
his
comming
?
Euen
in
like
maner
your
forefathers
did
looke
for
a
Messhias
to
come
long
before
the
birth
of
Christ
almost
two
thousand
yeres
:
but
after
that
he
was
come
in
deed
,
&
that
the
Lord
of
Lords
,
Malac.
3.
whom
they
sought
,
was
entred
into
his
temple
,
&
the
angel
of
the
promised
testament
whom
they
wished
for
,
was
amid●
amongst
them
,
yet
did
not
his
owne
receiue
him
.
What
maner
o●
Messias
do
the
Iewes
looke
for
.
And
why
so
?
because
they
iudged
that
he
would
come
after
an
other
sort
,
thei●
the
Prophets
had
foretold
them
.
For
the
Prophets
did
describe
his
comming
to
be
poore
,
simple
&
beggerly
:
but
these
lustie
gallants
do
gaze
for
a
certaine
trimme
earthly
Emperour
awayted
vpon
with
some
famous
troupe
of
princely
gard
.
The
Prophets
did
promise
a
seely
meeke
lambe
,
whose
voice
should
not
be
heard
to
bleat
in
the
streetes
.
These
couragious
champions
attend
for
some
Lyon
&
victorious
Monarch
.
They
did
foreshew
that
he
should
be
slaine
,
tormented
and
hanged
on
tree
,
who
should
not
auenge
him
of
the
iniuries
of
his
people
with
displaied
banner
of
bloody
battel
,
but
with
sheading
of
his
own
precious
blood
should
redeeme
the
sinnes
&
wicked
transgressions
of
his
people
,
should
not
with
violē●●
rush
vpon
the
crowne
of
the
Empire
,
nor
with
force
of
armes
deliuer
his
people
from
the
thraldom
of
Cesar
,
but
should
restore
freedome
to
his
nation
from
the
bondage
of
sinne
,
and
the
tyrannie
of
death
,
and
the
deuil
,
with
all
the
p●testates
and
principalities
thereof
:
and
so
establish
to
him selfe
a
kingdome
,
not
transitorie
and
earthly
in
this
world
,
but
heauenly
&
endlesse
for
euer
and
euer
.
On
the
contrarie
part
,
these
felowes
stroking
themselues
with
a
fantasticall
opinion
of
worldly
pompe
,
and
measuring
all
things
according
to
the
glorious
glitering
shew
of
some
terrestrial
dominion
,
do
yet
fondly
beleeue
,
that
some
other
puissant
&
victorious
conquerour
shall
come
in
some
notably
aduanced
maner
.
Whereupon
being
worthily
deluded
of
their
owne
friuolous
fonde
expectation
,
they
can
neither
truely
acknowledge
their
owne
heauenly
Messhias
:
nor
did
accept
of
him
when
he
was
come
.
Neither
was
it
any
maruell
if
they
could
not
finde
in
their
hearts
to
entertaine
him
being
in
this
beggerly
plight
:
when
as
their
owne
Prophets
did
long
before
pronounce
,
that
the
Messhias
should
be
persecuted
with
none
so
sauage
and
vnmerciful
en●mie●
,
as
the
people
of
his
owne
linage
:
and
did
also
vnder
most
manifest
oracles
,
and
apparant
veiles
of
shadowish
signes
prognosticate
that
he
should
be
slaine
through
the
treacherous
treason
of
his
owne
people
.
After
the
same
sort
was
the
blood
of
Abel
spilt
by
the
embrued
hand
of
his
bloodie
brother
Cain
:
Gene.
4.
Ioseph
entrapped
and
solde
by
the
smister
practise
and
procurement
of
his
brother
Iudah
:
Gene.
37.
The
lambe
of
the
passeouer
slaine
and
deuoured
peecemeale
in
the
houses
of
them
,
which
were
deliuered
by
the
blood
of
the
same
:
Exod.
12.
So
was
Moyses
oftentimes
contemptuously
entreated
,
Exod
32.
and
disdainefully
railed
vpon
amongst
his
owne
kinsfolkes
:
Numer.
16.
King
Dauid
cruelly
assaulted
not
of
Saul
onely
,
1.
Reg.
18.19
but
(
which
is
more
horrible
)
of
the
folke
of
his
owne
familie
,
of
his
neighbours
,
citizens
and
subiects
.
What
els
doeth
the
seueral
calamities
of
all
these
purport
,
then
that
Messhias
should
be
slaine
by
the
butcherie
of
his
owne
people
?
What
doeth
that
stone
of
offence
mencioned
in
Esay
,
Esay
.
8.
and
that
Rocke
to
fall
vpon
to
both
houses
of
Israel
,
and
as
a
snare
and
a
net
to
the
inhabitants
of
Ierusalem
signifie
other
,
then
that
the
Lord
him self
should
suffer
death
by
the
murtherous
practise
of
his
owne
nation
?
Otherwise
why
is
he
called
a
rocke
to
fall
vpon
and
stone
of
offence
,
if
there
were
nothing
in
him
whereupon
the
aduersaries
might
stumble
at
?
And
to
passe
ouer
other
sharpe
and
horrible
prophesies
vttered
directly
against
this
viperous
generation
by
the
mouth
of
their
owne
Prophets
in
the
booke
of
Deuteronomie
the
xxxi
.
and
xxxii
.
Chapters
,
so
likewise
in
the
65.
and
66.
of
Esay
,
and
many
others
besides
of
their
owne
Prophets
,
peruse
who
listeth
the
bookes
of
Malachie
and
Zacharie
with
diligence
and
heedefulnes
,
Mala.
1.3.4
.
what
doeth
Malachie
els
in
all
that
his
preaching
almost
,
then
explane
the
order
,
and
maner
of
Christs
passion
,
yea
,
and
that
so
liuely
,
that
scarse
anie
porcion
seemeth
ouerskipped
,
that
may
seeme
to
apperteine
to
the
summe
and
argument
of
al
that
whole
Tragedie
?
Zach.
9.
Not
their
king
him selfe
riding
vpon
an
Asse
,
not
the
breaking
of
the
bowe
of
battel
,
and
preaching
peace
vnto
the
Gentiles
:
not
the
loosing
of
prisoners
out
of
the
pit
,
wherein
was
no
water
,
whose
outstretched
power
extendeth
from
sea
to
sea
,
from
the
floods
to
the
vttermost
parts
of
the
earth
,
raysing
vp
the
children
of
Israel
aboue
the
children
of
Greece
:
not
the
thirtie
siluerlings
of
the
traytour
Iudas
for
the
which
he
solde
Christ
:
not
the
woundes
of
his
pearced
bodie
:
not
the
print
of
the
nailes
in
his
handes
and
feete
:
not
the
scattering
of
the
disciples
the
Shepheard
beeing
striken
:
not
the
citie
seuered
into
three
factions
,
wherof
the
thirde
part
onely
remained
sound
and
serued
the
Lord
,
yet
so
that
the
same
was
brought
to
triall
by
fyre
:
not
the
destruction
of
Ierusalem
by
the
assault
of
the
Gentiles
:
not
the
ouerthrowe
and
subuersion
of
their
houses
:
not
the
deflowring
of
their
virgines
:
not
the
breaking
in
sunder
the
veyle
of
the
Temple
vnder
the
figure
of
the
mount
Oliuete
:
not
the
darkened
Ecclipse
of
the
Sunne
the
same
daye
in
the
which
Christ
suffered
his
passion
:
Cap.
14.
And
there
shall
bee
a
day
(
sayeth
he
,
)
it
is
wel
knowne
to
the
Lorde
,
neither
daye
nor
night
,
but
about
the
euening
tyme
it
shall
bee
light
:
And
it
shal
come
to
passe
in
the
same
day
,
that
the
waters
of
life
shall
go
out
from
Ierusalem
,
and
the
halfe
of
them
towarde
the
East
sea
,
and
halfe
of
them
towardes
the
vttermost
sea
,
and
shall
be
both
in
winter
and
sommer
.
And
immediatly
in
the
same
Chapter
,
prophesying
of
our
Sauiour
Iesu
Christ
hanging
vpon
the
Crosse
:
And
that
which
shal
be
there
aboue
the
brydles
of
the
horses
shal
be
called
holy
vnto
the
Lord
,
and
the
pottes
in
the
Lords
house
shal
be
like
the
bowles
before
the
Altar
.
&c.
What
answere
wil
you
make
now
to
these
so
notable
and
manifest
testimonies
?
and
whereupon
dependeth
the
hope
of
that
you
looke
for
,
or
in
what
pointes
doeth
it
chiefely
consist
?
Will
ye
flee
backe
againe
to
your
rotten
wormeaten
poesies
?
we
are
the
seede
of
Abraham
,
and
were
neuer
subiect
to
anie
other
:
well
we
may
wander
,
but
we
can
neuer
perish
.
The
holy
Patriarches
are
our
progenitours
:
we
are
the
yssue
of
an
holy
roote
:
we
haue
a
God
in
whome
we
do
beleeue
:
we
haue
the
lawe
wherein
we
are
instructed
,
the
temple
,
the
priesthode
:
the
sacrifices
and
ceremonies
are
committed
vnto
our
safe
keeping
,
we
haue
also
Prophets
,
and
promises
of
the
Prophets
,
wherein
we
put
our
confidence
.
Nay
rather
you
were
once
inuested
in
al
these
,
but
now
through
your
trayterous
trecherie
you
are
berest
,
and
despoyled
of
them
all
.
You
had
sometime
Abraham
vnto
your
father
,
vpon
whom
you
so
gloriously
vaunt
your selues
.
Euen
so
had
Esau
,
Ismael
,
and
Saul
also
as
well
as
yt
.
And
euen
this
selfe
same
so
noble
a
gentleman
whome
you
accompt
for
your
father
,
if
he
were
present
now
in
these
our
daies
,
or
had
liued
then
also
when
Christ
was
conuersant
vpon
the
earth
,
and
had
seene
all
those
your
franticke
outragies
,
and
trayterous
deuises
,
conceiued
of
such
despitefull
rancor
,
and
canckred
malice
:
if
he
had
beholden
your
reprochfull
tauntes
,
contum●li●us
mockeries
,
and
furious
madnes
,
yo●●xecrable
iniuries
,
and
horrible
tyrannies
prouoked
by
no
desert
of
his
:
your
vnquenchable
malicious
crueltie
,
in
deriding
,
scorning
,
and
murthering
that
most
milde
sonne
of
God
Christ
Iesu
,
the
most
puissant
and
mightie
Lord
of
glory
,
hauing
in
all
respects
so
bountifully
deserued
of
you
:
and
had
bene
present
at
that
vnspeakable
madde
outrage
,
and
exclamation
when
ye
cryed
out
,
Crucifie
him
,
Crucifie
him
:
his
blood
be
vpon
vs
and
our
children
:
we
haue
none
other
king
but
Cesar
.
Moreouer
if
he
had
seene
your
vnappeaceable
disorder
without
all
remorse
of
mercie
in
persecuting
his
disciples
:
Christen
mens
children
here
in
Engl●nde
crucified
by
the
Iewes
Anno.
11●9
.
&
anno
.
114●
at
Norwiche
.
&c.
your
intolerable
Scorpionlike
sauagenes
,
so
furiously
boyling
against
the
innocent
infants
of
the
Christian
Gentiles
:
and
the
rest
of
your
haynous
abominations
,
insatiable
butcheries
,
treasons
,
frensies
,
and
madnes
:
If
I
say
,
this
most
godly
and
mild
Patriarche
Abraham
were
aliue
,
to
heare
,
and
beholde
the
same
,
with
the
same
eyes
wherewith
long
sithence
hee
behelde
the
day
of
Christ
Iesu
,
and
reioysed
,
woulde
he
euer
haue
accompted
you
for
his
sonnes
?
or
euer
haue
acknowledged
such
impes
to
haue
proceeded
out
of
his
loynes
?
Nay
rather
,
who
can
dout
of
this
,
that
he
would
haue
agreed
with
Iohn
Baptist
rather
,
and
cryed
out
with
open
mouth
against
you
,
O
ye
generation
of
vipers
,
and
children
of
the
deuil
:
I
do
vtterly
det●st
you
,
and
your
poysoned
deedes
,
and
imaginations
.
But
ye
do
beleeue
in
God
,
whome
onely
you
doe
worshippe
and
honour
:
so
doe
the
Turkes
,
Sarracenes
,
Moores
,
and
Scythians
as
well
as
ye
.
And
where
is
there
anie
one
nation
vnder
the
coape
of
heauen
,
so
sauage
and
beastly
,
that
doeth
not
professe
,
confesse
,
and
worship
one
God
onely
?
And
what
is
this
to
the
purpose
?
Albeit
ye
esteeme
neuer
so
much
of
that
your
worshipping
the
great
God
,
if
yet
in
meane
whiles
ye
persecute
his
messengers
and
Ambassadours
whome
hee
sendeth
,
if
you
kill
his
Prophets
,
if
ye
murther
his
Apostles
,
Martyrs
,
and
Preachers
:
Finally
if
you
put
to
the
most
slaunderous
death
of
the
Crosse
the
deare
entierly
beloued
and
onely
begotten
sonne
of
God
him selfe
,
being
tormented
with
all
kynde
of
horrible
tortures
,
to
the
vnspeakeable
reproche
of
the
same
your
owne
God
,
with
what
shamelesse
visage
can
you
bragge
that
God
to
be
your
father
,
whose
sonne
you
haue
so
shamefully
crucified
?
Yea
,
what
were
this
to
the
purpose
,
or
what
might
it
auayle
you
,
to
seeme
to
your selues
that
the
same
God
is
your
father
,
if
he
do
not
reknowledge
you
for
his
children
?
Take
this
for
an
vndouted
trueth
,
that
no
kinde
of
people
can
bee
adiudged
to
bee
the
people
of
the
liuing
God
,
but
in
respect
of
his
deare
sonne
Christ
Iesu.
Which
if
your
blundered
senses
can
not
comprehend
as
yet
:
what
meane
those
woordes
of
Osee
I
beseeche
you
?
and
of
whome
were
they
spoken
?
For
yee
bee
not
my
people
,
therefore
will
I
not
bee
yours
.
Osee
.1
.
And
it
shall
come
to
passe
in
the
place
where
it
was
sayde
vnto
them
,
you
are
not
my
people
,
it
shall
bee
sayde
vnto
them
,
you
are
the
sonnes
of
the
liuing
God
.
You
doe
persist
still
obstinately
in
the
opinion
of
Gods
Lawe
,
and
quite
contrarie
to
the
Lawe
of
God
,
without
all
lawe
,
equitie
and
conscience
,
hanged
and
racked
vpon
tree
the
very
same
person
of
whome
the
whole
Lawe
did
prophesie
before
,
notwithstanding
so
many
strange
and
woonderfull
miracles
wrought
by
him
,
so
many
brotherly
benefites
employed
vpon
you
:
yea
,
finding
also
no
maner
of
cause
worthy
of
death
in
him
:
You
●o
vaunt
your selues
lustily
in
speach
of
the
circumcision
of
your
foreskinnes
,
and
your
vncircumcised
hearts
ouerflowe
with
spyderlike
poyson
:
The
preposterous
religion
&
cruel
malice
of
the
I●wes
.
you
bragge
of
keeping
the
Sabboth
daye
whiles
you
take
your
bodily
repast
onely
:
but
the
right
vse
of
the
Sabboth
of
the
Lorde
is
to
haue
a
quiet
minde
,
free
from
all
iarre
of
enuie
and
malice
.
This
Sabboth
you
do
prophane
continually
,
but
then
chiefely
most
wickedly
,
when
ye
murthered
the
Lord
him selfe
,
neither
seeme
as
yet
satisfied
therewith
,
nor
ye
will
relent
any
iote
at
al
from
your
ca●ckred
con●umacie
:
you
professe
in
wordes
the
letter
of
the
lawe
,
but
vtterly
disclayme
from
the
spirituall
meaning
of
the
lawe
in
your
deedes
.
You
crye
●ut
,
The
Temple
of
the
Lord
,
the
Temple
of
the
Lord
:
and
yet
you
abhorre
the
Church
of
Christ
,
being
the
true
Temple
of
the
Lorde
:
you
challenge
to
your selues
a
wonderful
hautie
prerogatiue
of
the
blood
offrings
,
of
the
Priesthoode
,
of
the
Sacrifices
and
ceremonies
of
the
Law
,
which
in
deede
carry
a
certaine
gallaunt
resemblance
of
true
religion
.
But
these
outwarde
shadowes
and
ceremonies
had
their
tyme
and
place
long
agoe
,
and
were
not
instituted
to
the
ende
they
should
continue
irreuocable
,
but
for
a
season
,
to
represent
as
it
were
a
superficiall
viewe
vnto
vs
of
more
excellent
thinges
.
Euen
as
the
kingly
Throne
of
Dauid
,
and
all
that
politique
gouer●ement
of
the
Israelites
dyd
prefigure
nothing
els
vnto
vs
,
but
the
euerlasting
kingdome
of
Christ
,
and
were
as
certaine
principles
,
wherewith
the
mindes
of
the
beholders
might
be
raysed
vp
to
a
more
deep
consideration
of
farre
highe
mysteries
:
in
so
much
that
the
very
same
,
which
was
but
figured
in
king
Dauid
,
we
playnly
perceiue
to
haue
bene
expressely
discouered
in
the
king
of
the
newe
Ierusalem
,
which
is
the
Church
of
Christ.
The
same
which
was
prefigured
in
Abel
,
in
Noah
,
in
Abraham
,
Melchisedech
,
Ioseph
,
Moyses
,
Aaron
,
Iosuah
,
Sampson
,
Dauid
,
Elias
,
Ionas
,
Iesu
the
great
Priest
,
●he
ende
of
●he
Law
&
of
●he
prophets
●nd
types
,
is
Christ
.
in
the
Paschall
Lambe
,
in
the
brasen
Serpent
,
in
the
Rocke
,
in
Manna
,
in
the
feast
of
Pentecoste
:
briefely
whatsoeuer
exercises
were
practized
in
shadowes
,
types
&
figures
,
we
do
vnfainedly
acknowledge
to
haue
met
,
concurred
,
&
byn
accomplished
in
one
body
.
And
this
body
truely
is
Christ
Iesu
,
who
is
also
the
ende
&
consummation
of
al
the
whole
Lawe
.
In
like
maner
the
sacrifices
and
ceremonies
,
trimminges
and
deckings
of
the
olde
Law
,
conteined
in
them selues
no
sounde
nor
permanent
matter
,
but
were
shadowes
and
forerunners
of
more
excellent
graces
.
For
what
is
he
so
poreblinde
in
this
our
age
,
that
knoweth
not
,
that
God
doth
not
dwel
in
Temples
made
by
mens
handes
?
that
consciences
are
not
cleansed
from
sinnes
with
the
blood
of
goats
&
of
bulles
?
But
these
bloody
offrings
obteined
a
certaine
resemblance
only
of
the
true
purging
of
sinnes
.
What
doth
the
commandement
of
the
prophete
emply
,
when
in
your
Passeouer
he
charged
a
lambe
of
a
yere
olde
,
cleane
&
vndefiled
to
be
slayne
by
families
&
tribes
?
Can
your
senses
be
so
blockishe
to
thinke
,
that
so
great
&
effectuall
operation
lurketh
in
the
blood
of
beasts
,
as
may
auayle
to
deliuer
you
from
cruel
thraldome
,
&
translate
you
to
the
lande
of
promise
flowing
with
milke
&
hony
,
if
there
were
no
cornell
of
deeper
mysterie
enclosed
within
the
outwarde
shell
of
the
letter
?
It
remayneth
nowe
,
The
promises
conteyned
in
the
Prophets
.
that
we
treate
of
the
promises
of
the
Prophetes
,
whereupon
you
boaste
so
much
,
and
rayse
all
your
building
,
which
onely
thing
of
all
others
,
doeth
vnioynte
and
shyuer
in
pieces
all
the
strong
bulwarkes
of
your
vnbeliefe
,
euen
to
the
very
bottome
of
the
foundation
.
And
to
the
ende
I
may
make
this
appeare
more
euidently
,
I
wyll
combate
a
crashe
with
you
in
your
owne
castle
,
whereunto
I
will
vse
none
other
furniture
,
but
your
owne
weapons
,
I
meane
the
very
words
and
knowen
sentences
of
your
owne
prophets
.
And
I
wil
so
deale
with
you
in
this
conflict
by
the
ayde
&
assistance
of
God
,
as
not
heaping
together
out
of
all
the
Prophets
in
generall
their
whole
armorie
of
proofe
that
I
know
,
for
that
were
vnmeasurable
.
But
I
wil
chuse
rather
out
of
certaine
of
them
,
not
a
multitude
,
to
surcharge
you
with
nomber
,
but
certaine
especial
testimonies
,
with
the
which
as
with
choise
shot
&
powder
,
I
wil
so
batter
the
bulwarks
of
your
blundered
vnbeliefe
,
that
you
shall
not
be
able
by
any
meanes
possible
to
delude
the
matter
with
caffling
,
nor
escape
by
denyall
,
nor
with
any
subtile
legerdemayne
of
litterall
exposition
,
cast
a
myste
before
mine
eyes
,
nor
vntwyne
your selues
out
of
the
meashe
by
any
crooked
conueyaunce
,
as
you
are
wont
to
do
,
though
ye
would
neuer
so
fayne
,
but
either
you
shall
be
peruinced
willingly
to
come
to
reason
,
or
els
against
your
willes
to
be
cofounded
altogether
with
the
manifest
light
of
the
trueth
.
And
to
beginne
first
with
the
prophete
Esay
,
what
answere
can
all
the
ofspring
of
the
Hebrewes
make
to
these
woordes
written
in
the
ninth
chapter
of
his
prophecie
?
●say
.
9.
For
the
yoke
of
their
burden
,
and
the
staffe
of
their
shoulder
,
and
the
rodde
of
their
oppressour
hast
thou
broken
,
as
in
the
daye
of
Mydian
.
You
haue
heard
a
very
honorable
promise
of
the
Prophet
,
wherein
he
pron●●̄ceth
a
wonderfull
triumphaunt
victorie
to
all
them
that
walke
in
the
night
of
darkenesse
,
and
in
the
shadowe
of
death
,
prophecying
likewise
,
that
it
will
come
to
passe
,
that
the
chaynes
of
cruell
captiuitie
beyng
crackt
asunder
,
&
yoke
of
seruile
bondage
being
crusht
in
pieces
,
they
shall
once
at
the
length
enioye
most
happie
calme
of
gladsome
freedome
.
Well
then
.
To
whom
was
this
promise
made
?
to
the
Iewes
alone
?
is
he
not
also
the
God
of
the
Gentils
?
Then
by
what
meanes
shall
this
victorie
be
obtained
?
by
any
forreine
power
,
or
warlike
broile
?
No.
The
Prophete
doth
vtterly
deny
that
,
pronouncing
these
wordes
foorthwith
:
Because
euery
spoyle
(
sayth
he
)
of
the
warryour
that
is
with
noyse
,
and
with
tumbling
of
garmentes
in
blood
,
shall
be
abolished
with
burning
and
consuming
fire
,
euen
as
in
the
victorie
that
Gedeon
obteyned
agaynst
the
Madianites
,
the
conquest
was
atchieued
by
the
onely
hande
of
God
,
and
the
presence
of
Gedeon
,
mans
force
&
power
litle
auayling
thereunto
.
In
like
maner
the
prophet
by
like
comparison
perswadeth
vs
to
beleeue
,
that
this
victorie
and
freedome
must
be
purchased
by
the
onely
blessing
of
God
,
and
not
by
any
force
or
policie
of
man
:
and
that
this
blessing
of
God
is
sufficiently
effectual
of
it selfe
,
without
all
force
of
bloody
battel
,
to
establish
assured
and
v●doubted
peace
and
euerlasting
freedome
to
all
creatures
.
Go
ye
to
nowe
,
let
me
this
demaunde
of
you
,
when
,
and
from
whence
this
so
great
blessednes
shal
happen
?
The
Prophet
him selfe
maketh
answere
,
By
the
byrth
of
a
childe
(
sayth
he
)
and
by
gyuing
a
sonne
vnto
vs
.
For
vnto
vs
a
childe
is
borne
(
sayth
he
)
&
vnto
vs
a
sonne
is
giuen
,
&
the
Iudgement
is
vpon
his
shoulders
.
&c.
Such
is
the
excellent
dignitie
of
the
sonne
,
so
great
is
the
maiestie
of
his
nature
,
proceeding
from
so
notable
a
father
,
that
he
needeth
none
other
ayde
in
the
worlde
,
to
the
attainement
of
absolute
perfection
of
most
blessed
felicitie
.
For
what
can
be
of
more
excellent
effectuall
operation
to
the
through
cleansing
awaye
of
all
filthie
contagion
of
corrupt
nature
,
or
more
presently
auaylable
to
remoue
all
matter
of
brabble
and
contention
,
then
to
receyue
the
very
sonne
of
God
him selfe
into
the
felowshippe
of
this
our
mortall
nature
,
beeyng
a
Prince
of
so
great
and
superexcellent
Maiestie
,
The
place
of
Esay
.
cap
9.
expounded
.
as
that
he
may
not
seeme
to
be
borne
an
inheritour
of
a
kingdome
,
to
rule
as
a
king
,
but
that
the
kingdome
may
seeme
rather
to
spryng
vp
and
be
erected
together
with
his
byrth
?
For
so
he
sayeth
,
The
gouernment
is
layd
vpon
his
shoulders
,
not
purchased
by
any
his
industrie
or
trauayle
,
but
layde
vpon
his
backe
,
euen
from
his
first
entry
into
this
worlde
,
and
growyng
vp
together
with
him
,
euen
from
his
very
swathling
clo●tes
.
And
the
same
beyng
so
great
an
authoritie
or
principalitie
,
raysed
vp
by
so
much
aboue
the
compasse
of
all
earthly
empires
,
by
howe
much
he
obtayned
to
be
aduaunced
and
called
by
a
more
excellent
tytle
and
name
aboue
all
the
princes
of
the
worlde
.
And
nowe
if
you
be
desirous
to
knowe
the
name
of
this
famous
Prince
,
the
Prophete
him selfe
will
forthwith
declare
vnto
you
:
A
childe
is
borne
vnto
vs
.
&c.
Esay
.
●
His
name
(
sayth
he
)
shal
be
called
Wonderfull
,
a
Counseller
,
The
mightie
God
,
The
euerlasting
Father
,
The
Prince
of
peace
,
The
increase
of
his
gouernment
and
peace
shall
haue
none
ende
.
&c.
Where
you
see
mention
made
of
the
kingdome
of
peace
and
patience
,
you
may
easily
discerne
,
not
a
kingdome
onely
,
but
a
distincte
maner
of
kingly
preeminence
,
far
vnlike
to
an
earthly
or
worldly
gouernment
.
Nowe
hearken
where
the
place
and
nation
is
,
ouer
which
this
King
must
exercise
his
dominion
.
Hee
shall
sitte
vpon
the
Throne
of
Dauid
,
and
vpon
his
kingdome
,
to
order
and
establyshe
it
with
Iudgement
and
with
Iustice.
Behold
here
vnder
these
Tytles
,
Iudgement
and
Iustice
,
is
excluded
all
blooddye
tyrannie
.
And
nowe
listen
to
the
perpetuitie
of
thi●
kingdome
,
From
henceforth
(
sayth
he
)
euen
for
euer
and
euer
.
Was
euer
man
so
froward
of
iudgement
,
as
to
wreste
and
racke
this
place
of
the
Prophet
,
of
releasing
the
yoke
of
the
burdens
,
of
breaking
the
rodde
of
the
oppressour
,
to
any
other
purpose
appliable
(
though
he
endeuor
to
the
contrary
neuer
so
much
)
then
to
the
very
comming
of
Christ
Iesu
the
sonne
of
God
,
in
whome
we
do
beleeue
,
who
was
sent
of
God
the
father
,
&
giuen
vnto
vs
for
an
euerlasting
king
?
For
where
is
it
possible
to
find
a
king
yssuing
from
out
so
notable
a
parentage
,
and
of
such
an
vndefiled
life
,
who
by
dying
the
death
could
crush
in
pieces
the
tyrannie
of
death
,
and
after
he
had
tasted
the
death
coulde
of
his
owne
power
reuiue
,
and
rayse
him selfe
vp
,
to
the
glorious
maiestie
of
euerlasting
kingdome
,
this
one
Meschias
onely
except
,
before
whom
all
nations
of
the
earth
do
&
shal
bowe
the
knee
?
Wel
nowe
.
And
what
buzzing
will
those
Thal●●de
glosers
keepe
in
the
glose
,
or
what
exposition
wil
they
fetch
out
of
their
Thargum
?
Wil
they
referre
this
intolerable
yoke
of
thraldome
vnto
their
seruitude
endured
in
the
time
of
Sennacher●●
?
He
woulde
in
deede
haue
charged
the
shoulders
of
the
Iewes
with
this
yoke
of
burden
&
rod
of
oppressour
,
but
he
neuer
pinched
them
so
much
therewith
.
Will
they
interprete
the
same
of
the
captiuitie
of
Babylon
?
Neyther
will
this
hang
together
by
any
meanes
.
For
albeit
it
pleased
that
mighty
king
of
Babylon
Cyrus
of
his
bountiful
mercy
,
to
graunt
free
passage
to
the
Israelites
,
to
returne
into
their
owne
countrey
:
yet
was
not
he
able
to
vnloose
this
propheticall
yoke
,
and
establishe
a
peace
that
coulde
neuer
be
dissolued
,
for
that
he
was
not
onely
a
meere
straunger
,
but
also
voyde
of
all
colour
to
clayme
the
throne
of
his
father
Dauid
,
by
any
maner
of
descent
from
him
.
Moreouer
,
whereas
the
prophet
Esay
doth
note
here
especially
,
The
Iewes
in
their
owne
exposition
contrarie
to
themselues
.
the
vtter
taking
away
of
all
occasions
of
warlike
furie
from
amongst
worldly
men
,
and
of
restoring
a
kingdome
of
peace
,
and
the
same
also
to
be
endurable
beyonde
all
ages
:
who
doth
not
see
,
that
by
no
shyft
of
forged
circumstaunce
,
these
sayinges
may
be
translated
to
your
fleshly
bondage
,
syth
your selues
also
(
which
do
beleeue
and
expect
for
an
end
of
this
brittle
life
,
&
a
rysing
againe
at
the
last
day
as
well
as
we
)
neither
wil
ne
can
deny
,
but
that
all
maner
things
in
this
worlde
,
either
priuate
or
publique
,
must
haue
an
end
?
Then
if
this
be
true
,
howe
dare
yee
mortall
men
flatter
your selues
with
a
possession
of
an
immortall
kingdome
in
this
worlde
?
For
that
which
is
immortall
,
is
not
limited
within
any
compasse
of
time
.
Againe
,
by
what
argument
can
ye
perswade
,
that
the
thing
which
is
euerlasting
,
may
haue
a
last
day
and
determined
end
of
time
?
Forasmuch
therefore
as
this
kingdome
of
Meschias
and
Dauid
,
The
kingdom
of
Me●sias
howe
it
is
euerlasting
,
&
the
peace
thereof
to
haue
no
end
.
is
pronounced
by
the
mouthe
of
the
prophets
,
to
be
an
euerlasting
throne
,
and
the
peace
thereof
without
all
ende
:
you
must
of
necessitie
yeeld
vnto
vs
,
that
this
peace
apperteineth
not
to
the
external
tranquillitie
of
this
earthly
&
terrestriall
policie
,
but
to
the
quiete
calme
,
&
peaceable
rest
of
inward
conscience
&
soule
,
in
the
sight
of
almighty
God
:
which
peace
began
them
to
appeare
,
when
as
this
child
was
borne
:
of
whome
the
Angels
of
heauen
did
certifie
the
shepherds
in
their
melodious
song
:
Glory
be
to
God
on
high
,
and
in
earth
peace
,
and
vnto
men
a
good
will
.
Otherwise
how
wil
this
reason
of
yours
agree
in
it selfe
,
or
accorde
with
the
Prophetes
?
For
if
you
aw●yt
as
yet
for
the
comming
of
some
warlike
couragious
Champion
,
who
hauing
subdued
the
Empire
of
the
Gentiles
,
may
with
fyre
and
sword
force
a
recouerie
of
your
countrey
,
what
shall
become
of
this
burning
and
deuouring
with
fire
,
all
warlike
force
and
tumbling
of
garmentes
in
blood
?
Where
is
that
Meschias
,
of
whom
Esay
maketh
mention
,
Zachar.
9.
Esay
.42
.
which
shall
proclayme
peace
,
not
warre
,
to
the
Gentiles
?
Where
is
that
Prince
,
whose
voyce
shall
not
he
heard
to
make
any
noyse
in
the
streetes
?
Where
is
he
,
that
shall
not
bruyse
the
broken
rod
?
and
shall
conuert
the
weapons
of
steele
into
ashes
?
On
the
other
side
:
if
ye
awayte
for
a
peaceable
king
,
such
a
one
,
as
the
Prophetes
do
describe
,
what
conquest
then
shall
there
be
of
Gentiles
and
nations
?
Ponder
these
things
in
your
minds
wel
,
and
aduisedly
,
&
see
how
these
matters
being
contrary
and
repugnant
eche
to
other
,
they
may
be
framed
to
agree
together
.
There
be
an
infinite
nomber
of
the
lyke
prophecies
in
Esay
,
The
manifest
prophecies
of
Esay
of
Christ.
concerning
the
Meschias
that
shoulde
be
slayne
for
the
sy●nes
of
the
people
and
reiected
of
you
:
of
his
long
lasting
seede
,
Cap.
53.
and
vnspeakeable
generation
:
of
the
casting
away
of
your
whole
race
,
and
engraffing
the
Gentiles
in
your
place
:
Cap.
65.
of
blinding
the
eyes
of
them
that
did
see
:
Esay
6.
of
the
booke
deliuered
to
the
ignoraunt
and
vnlettered
:
Cap.
35.
Cap.
43.
Cap.
49.
Cap.
65.
of
healing
the
blind
and
the
lame
:
of
Ostryches
and
Dragons
glorifiyng
God
:
of
floodes
to
be
translated
into
the
wildernesse
:
of
the
saluation
of
God
to
be
proclaymed
from
Sion
to
the
vttermost
partes
of
the
worlde
:
of
the
small
portion
of
Iewes
that
shal
be
saued
:
Finally
of
the
rooting
out
of
your
nation
,
together
with
the
exchaunge
of
your
name
also
.
And
you
shall
leaue
your
name
(
sayeth
he
)
as
a
curse
vnto
my
chosen
:
for
the
Lorde
shall
slaye
you
,
and
call
his
seruauntes
by
an
other
name
.
And
agayne
,
My
seruaunts
shal
drinke
,
and
you
shal
be
thirsty
:
Beholde
,
my
seruauntes
shall
reioyce
,
and
you
shal
be
ashamed
.
I
am
not
very
inquisitiue
here
to
learne
,
with
what
iuggling
after
your
woonted
guise
and
determined
malice
,
ye
wyll
corrupt
and
depraue
those
places
,
as
you
doe
all
other
for
the
most
parte
.
Nay
rather
I
wyl
gyue
you
ful
scope
to
wreathe
&
wrest
them
with
whatsoeuer
crabbed
cauillations
ye
can
suggest
,
&
after
whatsoeuer
sensuall
interpretation
ye
can
deuise
:
yet
shal
ye
neuer
preuayle
so
farre
forth
against
the
manifest
trueth
,
but
that
shee
wyll
be
able
to
stoppe
your
mouth
,
and
conuince
your
shamelesse
impudencie
,
considering
that
the
very
orderly
course
of
naturall
causes
,
wyll
not
permit
these
sayings
to
be
tossed
and
tumbled
els
where
,
then
into
the
person
of
Christ
Iesu
,
whome
you
haue
crucified
.
I
will
passe
ouer
Esay
,
after
I
haue
cyted
one
onely
place
out
of
the
xl
.
chapter
of
his
prophecie
,
speaking
in
this
wise
:
Esay
.
cap.
4●
.
Comfort
ye
,
comfort
your selues
,
my
people
,
will
your
Lorde
God
say
.
Speake
confortably
to
Ierusalem
,
and
cry
vnto
her
,
that
her
warfare
is
accomplished
,
and
her
iniquitie
is
pardoned
,
for
shee
hath
receyued
at
the
Lordes
handes
double
for
her
sinnes
.
&c.
What
is
this
to
vs
,
will
ye
say
?
I
will
tell
you
,
if
you
will
vouchsafe
to
yeelde
your
diligent
consideration
thereunto
,
&
compare
the
same
with
the
rest
that
doth
ensue
in
the
prophet
.
A
voyce
(
sayth
he
)
cryeth
in
the
wildernes
,
Prepare
ye
the
way
of
the
Lorde
:
make
straight
in
the
desert
a
pathe
for
your
God
.
&c.
What
can
be
more
cleare
than
the
brightnes
of
this
prophecie
?
what
sentence
more
manifest
?
what
more
fruitful
consolation
?
Wherein
as
many
thinges
seeme
worthy
to
be
remembred
,
so
three
things
chiefely
are
to
be
noted
therein
.
Namely
,
[
1
](A01136-e4530-b)
1
The
sinnes
of
the
people
The
sinnes
and
wickednesse
of
the
people
,
in
the
first
place
:
The
wrath
and
vengeaunce
of
Almyghtie
God
,
in
the
seconde
place
:
[
2
](A01136-e4550-b)
2
The
stroke
of
Gods
seuere
iustice
.
in
the
thirde
and
last
place
,
a
most
sweete
and
comfortable
consolation
,
[
3
](A01136-e4570-b)
3
The
consolation
of
gr●ce
.
after
many
bitter
and
grieuous
punishmentes
.
In
the
parte
that
treateth
of
sinnes
,
the
obstinate
and
vnuanquishable
rebellion
of
the
Iewes
agaynst
God
and
his
Lawes
:
In
the
seconde
parte
,
where
the
wrath
of
God
is
spoken
of
,
the
Iustice
of
God
may
be
discerned
,
which
will
not
suffer
the
wickednes
of
his
people
to
escape
long
vnpunished
.
The
confortable
consolation
proceedeth
wholly
from
his
louing
kindnes
an●
gracious
mercy
:
whereupon
the
trumpe
of
those
sweete
and
amiable
promises
is
hearkened
vnto
:
wherewith
the
soueraigne
bountie
of
God
qualifiyng
the
fretting
corrosiue
of
his
former
displeasure
,
with
milde
&
medicinable
salue
,
doeth
make
an
infallible
couenaunt
with
them
,
that
after
they
haue
once
passed
ouer
many
vexations
,
aduersities
and
streightes
,
wherewith
they
were
long
tyme
turmoyled
&
vexed
,
they
should
from
thenceforth
neuer
feele
so
sharpe
a
scourge
in
reuenging
their
sinnes
.
And
hereof
commeth
this
most
delicate
voyce
ful
of
all
spiritual
confort
,
which
the
Lord
him selfe
pronounceth
here
by
the
mouth
of
his
prophet
,
speaking
confortably
to
Ierusalem
,
Esay
.40
.
Thy
warfare
is
accomplished
,
&
thine
iniquities
are
pardoned
,
for
thou
hast
receyued
at
the
Lords
hands
double
for
thy
sinnes
,
&c.
The
place
of
Esay
.40
.
paraphrastically
expounded
.
As
if
this
were
the
natural
sense
and
meaning
of
the
wordes
:
whereas
I
haue
hitherto
shewed
my selfe
a
seuere
Iudge
against
you
in
scourging
your
vngodlinesse
with
cruel
plagues
,
this
did
I
,
euen
according
to
the
desert
of
your
owne
deedes
.
In
your
miserable
&
continual
calamitie
,
in
your
manifold
bondage
&
captiuitie
that
you
haue
endured
first
vnder
the
Egyptians
,
then
vnder
the
Assyrians
,
next
vnder
the
Syrians
,
&
lastly
vnder
king
Herode
the
stranger
,
you
haue
hitherto
felt
the
smart
of
Gods
iustice
.
But
now
it
hath
pleased
the
Lorde
to
alter
his
determination
conceiued
against
you
,
not
to
whet
the
edge
of
his
rigorous
vengeance
any
more
to
your
destruction
,
not
to
deliuer
you
as
vassals
&
bondslaues
to
your
enemies
,
but
enterchanging
mercy
for
wrath
,
to
imbrace
you
with
al
lenitie
,
&
make
an
ende
of
your
sorowes
&
warfare
:
so
that
from
henceforth
you
shal
not
need
to
feare
any
more
inuasion
of
cruell
enemies
,
any
leading
away
into
direfull
captiuitie
,
any
dreadfull
punishment
of
your
haynous
impietie
.
For
the
time
shall
come
,
when
the
Lorde
wyll
no
more
rewarde
your
iniquities
with
horrible
scourges
and
plagues
,
but
of
his
inestimable
clemencie
shall
couche
you
within
the
blessed
bowels
of
his
bottomlesse
mercy
.
And
if
you
be
desirous
to
knowe
the
time
wherein
these
glad
tidings
shal
be
performed
amongst
you
,
take
this
for
a
signe
and
token
,
wherby
you
may
discerne
the
time
,
whereof
I
doe
foretel
you
.
A
voyce
crying
in
the
wildernes
.
Esay
.40
.
A
voyce
shal
be
heard
crying
in
the
widernes
,
Prepare
ye
the
way
of
the
Lord
,
make
straight
in
the
desert
a
pathe
for
your
God
.
Euery
valley
shall
be
exalted
,
&
euery
mountaine
and
hill
shal
be
made
lowe
.
&c.
And
the
voyce
proceeding
yet
forwarde
,
and
demaunding
what
he
should
cry
:
Saye
vnto
the
cities
of
Iudah
(
sayth
he
)
Behold
your
God
,
behold
the
Lord
God
wil
come
with
power
,
and
his
arme
shall
rule
for
him
,
and
his
rewarde
is
with
him
.
&c.
When
the
sound
of
this
trumpe
out
of
the
huge
desert
wildernes
shal
pearce
into
your
eares
and
be
seene
with
your
eyes
,
this
shal
be
a
signe
for
you
to
knowe
,
that
he
is
not
farre
from
the
gates
,
that
shall
redeeme
you
from
your
captiuitie
.
I
haue
disclosed
vnto
you
the
meaning
&
sense
of
the
Prophet
,
if
I
bee
not
deceiued
:
wherein
two
especiall
notes
are
to
be
considered
:
namely
the
punishment
of
sinne
,
and
the
voyce
of
a
cryer
in
the
wildernes
.
Both
which
notes
,
who
doeth
not
easily
perceiue
to
haue
bene
accomplished
in
the
persons
of
Christ
Iesu
,
&
of
Iohn
Baptist
?
yea
,
and
so
accomplished
in
them
,
as
no
gappe
nor
starting
hole
may
possibly
be
found
for
you
to
escape
,
but
that
this
place
must
be
of
necessitie
applied
to
Christ
our
anoynted
king
and
Sauiour
.
For
what
els
imported
the
voyce
of
Iohn
Baptist
crying
in
the
wildernes
,
but
to
prepare
a
waye
ready
for
the
comming
of
the
Lord
?
And
what
els
hath
the
whole
doctrine
of
the
new
Testament
taught
and
dayly
doth
teache
vs
also
,
but
an
euerlasting
forgiuenes
of
sinnes
,
in
the
maner
of
a
continuall
vacation
from
the
terme
of
the
lawe
?
for
as
long
as
the
law
and
Gods
iustice
did
combate
against
sinnes
,
the
warfare
could
neuer
be
broken
vp
:
The
warre
betweene
Gods
iustice
,
and
the
sinnes
of
man
.
but
the
enemie
being
once
subdued
,
and
the
dominion
of
the
law
brought
into
captiuitie
,
our
warfare
must
needes
be
at
an
end
.
For
assone
as
the
sinner
beginneth
to
be
no
longer
vnder
the
Law
,
but
vnder
grace
,
nor
findeth
any
aduersary
to
withstand
him
,
but
hath
caught
the
victorie
into
his
owne
hands
once
,
The
ende
of
our
warfare
by
the
Prophete
,
Esai
.
cap.
40.
what
remayneth
but
he
may
ioyously
triumph
and
keepe
holy
day
,
being
now
deliuered
from
all
feare
of
further
controlment
.
Iere.
23.
Next
vnto
Esay
let
vs
annexe
the
testimonie
of
Ieremie
,
who
after
he
had
prophesied
much
of
the
returne
of
the
Iewes
from
the
captiuitie
of
Babylon
,
doeth
encourage
them
againe
at
the
last
with
this
kinde
of
consolation
:
that
from
thenceforth
they
should
neuer
be
caryed
from
their
owne
countrey
into
bondage
againe
,
speaking
thus
in
the
xxiii
.
chapter
of
his
prophesie
.
And
I
will
gather
the
remnant
of
my
sheepe
out
of
all
countreys
,
whither
I
shall
driue
them
,
and
will
bring
them
againe
to
their
foldes
,
and
they
shall
growe
and
encrease
:
And
I
will
rayse
vp
shepheards
ouer
them
which
shal
feed
them
:
And
they
shall
dread
no
more
to
be
afraide
:
nor
shall
any
of
them
be
lacking
saieth
the
Lord.
Iere.
23.
And
immediatly
after
:
Behold
the
dais
come
,
saith
the
Lord
,
that
I
will
raise
vnto
Dauid
a
righteous
branche
,
and
a
king
shall
reigne
and
prosper
,
and
shall
execute
iudgement
and
iustice
in
the
earth
.
In
his
dayes
Iudah
shal
be
saued
,
and
Israel
shall
dwell
in
safetie
.
And
this
is
the
name
whereby
they
shal
cal
him
,
The
Lord
our
righteousnes
.
&c.
And
againe
in
the
xxiiii
.
of
his
prophesie
:
Iere.
24.
Like
as
these
good
figges
,
so
will
I
knowe
them
that
are
caryed
away
captiue
out
of
●udah
to
be
good
,
whom
I
haue
sent
out
of
this
place
into
the
lande
of
the
Chaldeans
:
for
I
will
set
mine
eyes
vpon
them
for
good
,
and
I
wil
bring
them
againe
into
this
lande
,
and
I
will
buylde
them
and
not
destroye
them
,
and
I
will
plant
them
,
and
not
roote
them
out
.
&c.
And
againe
in
the
xxxi
.
Chapter
:
Cap.
31.
Behold
,
I
will
bring
them
from
the
North
countrey
,
and
gather
them
from
the
coastes
of
the
worlde
,
with
the
blynde
and
the
lame
amongst
them
,
with
the
woman
with
child
,
and
her
that
is
deliuered
also
:
A
great
companie
shall
returne
hither
.
And
they
shall
come
and
reioyce
in
the
height
of
Sion
,
and
their
soule
shall
be
as
a
watered
Garden
,
and
they
shall
hunger
no
more
:
for
I
will
forgiue
their
iniquities
,
and
will
remember
their
sinnes
no
more
.
And
the
seede
of
Israel
shall
not
cease
for
not
beeing
a
nation
before
me
for
euer
.
And
the
places
shal
be
buylt
,
&
shal
be
al
holy
vnto
the
Lord
,
neither
shall
they
be
pluckt
vp
nor
destroyed
any
more
for
euer
.
And
againe
in
his
xxxii
.
Chapter
,
Cap.
32.
Thus
hath
the
Lord
God
of
Israel
spoken
concerning
the
citie
,
whereof
you
say
,
it
shall
be
deliuered
into
the
hand
of
the
king
of
Babel
by
the
sword
,
by
famine
,
&
by
pestilence
,
Beholde
,
I
wil
gather
them
out
of
all
countreys
,
wherein
I
haue
scattered
them
in
mine
anger
,
and
will
bring
them
againe
into
this
place
,
and
will
cause
them
to
dwel
in
safetie
.
And
they
shal
be
my
people
,
and
I
wil
be
their
God
.
And
I
will
giue
them
one
heart
and
one
way
,
that
they
may
feare
mee
for
euer
.
Cap
33.
And
proceeding
forward
in
the
chapter
ensuing
,
Because
the
people
of
Ierusalem
did
not
submit
them selues
vnto
the
Chaldees
,
but
resisted
them
with
force
,
therefore
were
their
bulwarkes
filled
with
dead
bodies
,
But
beholde
,
I
wil
giue
it
health
and
amendement
,
and
I
will
cure
them
,
and
wil
reueile
vnto
them
aboundance
of
peace
and
trueth
.
And
ther
shal
be
heard
in
this
place
of
which
you
say
that
it
shal
be
desolate
,
euen
in
the
streetes
of
Ierusalem
that
are
desolate
,
and
without
any
inhabitant
,
there
shal
be
the
voyce
of
ioye
and
gladnes
.
Behold
,
the
daies
come
,
saieth
the
Lorde
,
that
I
will
perfourme
that
good
thing
,
which
I
haue
promised
vnto
the
house
of
Israel
,
and
to
the
house
of
Iudah
.
In
those
dayes
I
wil
cause
the
branch
of
righteousnes
to
grow
vp
vnto
Dauid
,
and
he
shal
execute
iudgement
and
righteousnes
in
the
lande
.
In
those
dayes
shal
Iudah
be
saued
,
and
Israel
shall
dwell
in
safetie
.
And
this
shall
they
call
her
,
The
Lord
is
our
righteousnes
:
For
thus
saith
the
Lord
,
Dauid
shall
neuer
want
a
man
to
sit
vpon
the
throne
of
the
house
of
Israel
.
Neither
shall
the
Priests
and
Leuites
want
a
man
before
me
to
offer
burnt
offrings
,
&
to
do
sacrifice
continually
.
And
afterwards
againe
in
the
l.
chapter
:
Cap.
50
Thus
saith
the
God
of
Israel
,
Behold
,
I
wil
visite
the
king
of
Babel
&
his
land
,
as
I
haue
visited
the
king
of
Assur
.
And
I
wil
bring
Israel
againe
to
his
habitation
,
he
shall
be
fed
,
and
his
soule
shal
be
satisfied
in
his
due
time
,
saith
the
Lord.
In
those
dayes
shal
the
iniquitie
of
Israel
be
sought
for
,
and
there
shal
be
none
:
and
the
sinnes
of
Iudah
,
and
they
shal
not
be
found
:
for
I
wil
be
merciful
vnto
them
whom
I
do
reserue
.
&c.
Hereunto
may
be
added
the
like
testimonie
of
Baruch
in
his
v.
chapter
:
Baruch
.
●
.
Put
of
thy
mourning
garments
,
O
Ierusalem
,
and
thin●
affliction
,
and
decke
thee
with
worship
and
honour
,
because
euerlasting
glory
commeth
vnto
thee
from
God
.
Put
on
the
garment
of
righteousnes
that
commeth
from
God
,
and
set
a
crowne
vpon
thy
head
of
the
glory
of
the
euerlasting
:
for
God
will
declare
thy
brightnes
vnto
euery
countrey
vnder
the
heauens
,
and
God
will
name
thee
by
his
name
for
euer
.
&c.
The
meaning
of
the
prophets
speaking
of
the
kingdom
of
Dauid
,
must
ne●des
be
spiritually
vnderstood
.
What
can
be
of
more
efficacie
,
then
the
testimonies
of
the
foresaid
scriptures
?
in
the
which
forasmuch
as
two
things
are
set
down
chiefely
to
be
noted
,
ye
must
yeeld
to
the
one
of
them
of
very
necessitie
:
either
that
this
kingdome
of
Israel
shal
neuer
decay
againe
,
after
their
returne
from
the
Babylonical
captiuitie
:
which
being
construed
after
the
carnal
sense
of
the
letter
,
is
most
false
,
as
you
maye
plainely
perceiue
:
or
els
,
if
the
kingdome
of
Israel
be
ouerthrowen
and
haue
an
end
,
and
so
then
the
Prophets
to
lye
:
which
is
the
most
absurde
thing
that
may
be
spoken
.
Whereby
appeareth
most
euidently
,
that
all
those
sayings
wherein
the
Prophets
haue
foretolde
of
the
royaltie
of
Dauids
throne
,
and
of
the
euerlasting
glory
therof
,
must
haue
a
certaine
mysticall
and
spirituall
interpretation
.
For
you
are
not
ignorant
your selues
of
that
which
happened
to
that
fleshly
and
worldly
estate
of
this
kingdom
,
and
into
how
narowe
streightes
&
extremities
it
was
forced
,
when
as
your
citie
was
besieged
and
razed
by
the
Romanes
,
your
Temple
consumed
with
fire
,
and
all
things
in
the
citie
deuoured
,
and
ransacked
,
euen
to
the
rooting
out
of
all
your
nation
almost
:
So
that
the
circumstances
of
the
times
,
being
duly
weighed
,
wil
plainely
conuince
you
,
that
these
promises
made
touching
the
perpetuall
establishment
of
the
kingdome
of
Dauid
,
must
be
farre
otherwise
vnderstoode
,
and
that
your selues
either
lye
shamefully
in
the
order
of
your
exposition
,
or
els
that
your
owne
Prophets
did
prophesie
contrary
to
the
trueth
.
For
they
foresawe
(
as
trueth
was
)
being
infourmed
by
the
holy
ghost
,
first
,
the
deliuery
of
the
remnant
of
that
nation
in
the
transmigration
of
Babylon
:
and
it
came
to
passe
:
they
foresawe
also
,
that
this
captiuitie
should
endure
no
lesse
than
lxx
yeres
.
This
also
came
to
passe
.
Finally
,
they
foresawe
that
after
the
full
expiration
of
this
exile
and
banishment
,
a
prince
should
come
,
and
a
sonne
should
be
giuen
in
the
fulnes
of
time
,
which
should
possesse
the
throne
of
his
father
Dauid
,
and
take
vpon
him
the
gouernement
of
the
kingdome
,
and
should
establishe
the
same
in
a
permanent
and
vnperishable
course
of
continuance
,
peace
and
tranquillitie
for
euer
.
And
this
also
was
perfourmed
euen
then
accordingly
,
when
as
the
sonne
of
God
was
borne
in
the
citie
of
Dauid
:
Esay
.9
.
that
woonderful
counsailour
,
the
mightie
God
,
the
prince
of
peace
:
who
albeit
died
once
according
to
the
flesh
,
&
seemed
to
be
vanquished
,
yet
was
he
not
holden
of
death
aboue
three
dayes
,
but
suruiued
of
his
owne
power
,
and
liueth
for
euer
and
euer
:
and
in
dying
hath
obteyned
an
●ndlesse
conquest
of
death
,
Iudg.
16.
and
triumpheth
now
(
not
much
vnlike
vnto
Sampson
)
victoriously
ouer
death
,
hath
rent
in
sunder
the
yron
gates
of
sinne
,
hath
crusht
the
tyranny
of
the
deuil
in
pieces
,
and
purchased
euerlasting
life
for
his
elect
,
not
perishable
by
any
assault
of
hautie
aduersary
,
nor
vanquishable
by
any
power
of
worldly
policie
.
For
as
to
that
,
After
the
captiuitie
of
Babylon
god
promiseth
perpetuall
continuance
vnto
the
Iewes
.
that
the
citie
was
put
to
the
sacke
by
the
puissant
armie
of
the
Romanes
,
the
Temple
burnt
and
razed
to
the
ground
,
all
this
nothing
at
al
diminisheth
the
credit
of
the
Prophet
touching
the
establishment
of
the
glory
of
that
throne
,
but
rather
confirmeth
,
and
doeth
argue
it
to
be
of
much
more
estimation
.
The
rebel
Iewes
,
and
trayterous
murtherers
of
Christ
were
ouercome
in
battel
:
but
Christ
him self
Prince
of
that
kingdome
with
his
Church
could
not
be
brought
vnder
subiection
,
neither
shall
at
any
time
,
but
hath
conquered
,
liueth
,
and
triumpheth
dayly
.
And
although
you
can
not
yet
conceiue
this
inuincible
Maiestie
of
that
euerlasting
king
,
yet
your
Prophets
saw
it
,
yea
,
your
father
Abraham
sawe
it
,
and
reioyced
:
Esay
sawe
it
,
witnessing
the
same
with
an
othe
:
Esay
.62
.
The
Lord
hath
sworne
by
his
right
hand
,
and
by
the
strength
of
his
arme
.
Surely
I
wil
no
more
giue
thy
corne
to
bee
meate
for
thine
enemies
,
&
surely
the
sonnes
of
the
strangers
shall
not
drinke
the
wine
for
the
which
thou
hast
laboured
:
but
they
that
haue
gathered
it
shall
eate
thereof
,
and
shall
praise
the
Lord.
And
the
gatherers
thereof
shall
drinke
it
in
the
courtes
of
my
Sanctuarie
.
&c.
Esay
.60
.
Againe
the
same
Esay
speaking
vnto
Ierusalem
as
though
she
were
prisoner
in
Babylon
:
Whereas
thou
hast
bene
forsaken
,
so
that
no
man
went
by
thee
,
I
wil
make
thee
an
eternall
glorie
,
and
a
ioye
from
generation
to
generation
.
&c.
Esay
.54
.
Moreouer
in
the
54.
Chapter
:
For
a
moment
in
mine
anger
I
hid
my
face
from
thee
for
a
litle
season
,
but
with
euerlasting
mercie
haue
I
had
compassion
vpon
thee
,
saith
the
Lord
thy
redeemer
:
for
this
is
vnto
me
as
in
the
waters
of
Noah
,
to
whome
as
I
haue
sworne
,
that
I
would
no
more
go
ouer
the
earth
with
waters
,
so
haue
I
sworne
,
that
I
would
no
more
bee
angrie
with
thee
nor
rebuke
thee
.
For
the
mountaines
shall
remoue
,
and
the
hilles
shall
fall
downe
,
but
my
mercie
shal
not
depart
from
thee
,
neither
shall
the
couenant
of
my
peace
fal
away
,
saieth
the
Lord
,
that
hath
compassion
on
thee
.
Esay
.48
.
And
againe
in
another
place
.
Go
ye
out
of
Babel
,
flee
ye
from
the
Chaldeans
with
a
voyce
of
ioy
,
tel
and
declare
this
,
shew
it
forth
to
the
endes
of
the
earth
.
Saye
ye
,
the
Lord
hath
redeemed
his
seruaunt
Iacob
.
And
within
a
litle
after
:
Esay
.49
.
It
is
a
small
thing
that
thou
shouldest
be
my
seruant
to
rayse
vp
the
tribes
of
Iacob
,
and
to
restore
the
desol●tion
of
Israel
.
I
will
giue
thee
also
for
a
light
to
the
Gentiles
,
that
thou
maiest
be
my
saluation
vnto
the
end
of
the
worlde
.
Beholde
,
I
haue
grauen
thee
vpon
the
palme
of
my
hande
:
thy
walles
are
euer
in
my
sight
.
Thy
buylders
make
haste
,
thy
destroyers
and
they
that
made
thee
waste
,
are
departed
from
thee
.
&c.
Neither
did
Esay
see
these
things
alone
:
The
other
Prophets
,
Patriarches
,
and
holy
ones
also
dyd
awayte
for
the
royall
excellencie
of
this
kingdome
,
before
it
was
come
.
The
Angels
signified
out
of
heauen
that
he
was
presently
come
,
his
miraculous
works
doe
ratifie
the
same
,
his
rysing
againe
at
the
feast
of
Easter
confirmeth
it
,
yea
,
the
deuils
them selues
felt
it
,
and
dyd
tremble
for
feare
.
The
holie
companie
of
Apostles
,
and
Martyres
doe
confesse
it
:
all
tongues
and
Nations
do
speake
of
his
glorie
,
bowe
the
knees
,
and
worshippe
him
.
Finally
,
the
holie
Ghost
through
woonderfull
s●crete
operation
doeth
daylye
and
hourely
enlarge
,
and
ensea●e
the
infallible
assurance
thereof
in
the
hearts
of
the
faythfull
.
Lastly
you
also
,
euen
you
that
are
Iewes
,
albeit
as
yet
it
be
not
reueiled
vnto
you
,
shall
knowe
and
acknowledge
once
at
the
length
(
I
trust
)
the
inestimable
treasure
and
incomparable
riches
of
this
kingdome
,
the
inuin●ible
euerlasting
power
of
this
king
,
Daniel
.2
.
who
shall
breake
and
ouerthrowe
all
other
kingdomes
of
the
worlde
,
and
shall
not
possibly
bee
destroyed
it selfe
,
neither
shall
haue
anie
ende
,
Daniel
.
2
.
But
as
this
greatnes
of
power
is
not
car●●●
,
nor
can
be
discerned
with
●●rnall
eyes
,
●●●oeth
it
not
wrestle
with
〈◊〉
●nd
blood
with
carnall
weapons
.
T●●●on●●est
of
this
●●●nce
do●th
extend
it self
〈◊〉
a
farre
more
●●●stre●thed
vnmeasurablenes
,
creepeth
not
●●●ng
the
ground
like
a
worme
:
but
pear●●●
the
height
of
the
heauens
,
doeth
not
pro●●●e
men
to
bloody
battel
:
but
assaulteth
●●e
Prince
of
this
world
,
euen
the
deuill
him selfe
,
and
being
aduaunced
into
heauen
,
hath
throwen
headlong
out
of
heauen
the
auncient
Arche
enemie
and
accuser
of
mankinde
,
yea
,
and
slaine
him
with
the
sword
of
his
Maiestie
,
hath
remoued
away
wrath
,
hath
blotted
out
the
curse
of
the
Lawe
,
hath
cured
the
canker
of
sinne
,
hath
troden
death
vnder
his
feete
,
hath
taken
into
his
owne
gouernement
the
power
of
all
iudgement
,
in
so
much
that
the
Prophet
Esay
seemeth
astonied
,
Esa.
63.
amazedly
wondring
at
the
marueilous
course
of
his
incomprehensible
power
:
who
hauing
vanquished
incomparable
enemies
,
doeth
likewise
emparten
his
faithful
seruants
with
very
riche
spoyles
,
not
transitorie
and
soone
vanishing
away
,
but
enduring
beyond
all
ages
.
Will
ye
yet
heare
more
concerning
the
power
of
this
mightie
Monarche
?
Listen
then
a
while
to
the
testimonie
of
the
veritie
it selfe
in
the
Gospel
.
Iohn
.6
.
This
is
the
will
of
my
father
,
that
sent
me
,
that
euerie
man
which
seeth
the
sonne
,
&
beleeueth
on
him
shal
haue
euerlasting
life
.
What
can
be
more
princely
then
this
?
And
I
will
rayse
him
vp
at
the
last
day
.
What
can
be
of
more
power
?
For
as
the
father
hath
life
in
him selfe
,
so
likewise
hath
hee
giuen
to
the
sonne
to
haue
life
in
him selfe
,
&
to
giue
life
vnto
him
vnto
whom
he
wil
,
and
hath
giuen
him
power
also
to
execute
iudgement
.
What
can
be
more
heauenly
?
Neither
doeth
the
father
iudge
anie
man
,
but
hath
giuen
all
the
iudgement
vnto
the
sonne
.
What
can
be
more
admirable
?
Iohn
.5
.
Mat.
vltime●
Vnto
whom
all
power
is
giuen
in
heauen
and
in
earth
.
What
can
be
required
more
?
Moreouer
that
ye
may
be
assured
that
the
sonne
of
man
is
of
power
to
forgiue
sinnes
vpon
earth
,
beholde
a
signe
wrought
vpon
the
sicke
of
the
palsey
:
Take
vp
thy
bed
and
walke
.
Againe
:
As
the
liuing
father
hath
sent
me
,
euen
so
do
I
send
yo
:
whosoeuer
sinnes
ye
forgiue
,
shal
be
forgiuen
them
.
Besides
all
this
,
let
vs
heare
what
Peter
speaketh
of
him
:
Actes
.10
.
To
him
(
saith
he
)
all
the
Prophets
do
giue
witnes
that
through
his
name
all
that
beleeue
in
him
,
shall
receiue
remission
of
sinnes
.
What
can
bee
more
marueilous
?
When
the
sonne
of
man
shal
be
exalted
,
I
will
drawe
all
thinges
vnto
my selfe
.
What
can
be
more
glorious
?
Let
vs
adioyne
herewith
the
t●stimonie
of
Saint
Paul
:
Who
hath
reconciled
all
things
in
heauen
and
in
earth
:
who
vndertooke
in
his
owne
person
all
the
hatred
and
enmitie
betwixt
God
and
men
:
who
with
a
becke
of
his
countenance
reli●ueth
the
afflicted
consciences
humbled
euen
to
hell
gates
,
who
doeth
refreshe
and
comfort
them
with
his
spirite
,
healeth
with
a
worde
of
his
mouth
,
looseth
them
that
are
fettered
with
the
chaynes
of
sinne
,
dischargeth
from
all
feare
of
iudgement
and
death
,
acquiteth
from
the
tyrannie
of
the
deuil
.
What
may
bee
comparable
to
the
Maiestie
of
this
Empire
?
and
withall
what
can
be
more
amiable
then
the
same
Maiestie
,
at
the
naming
of
whome
all
knees
in
heauen
,
earth
,
and
hell
,
Phil●p
.
2.
Esa.
35
.
55.6●
do
fall
prostrate
and
worship
?
Yea
,
the
deuils
themselues
do
tremble
and
quake
for
feare
,
the
dead
arise
againe
,
maladies
are
healed
,
prisoners
are
loosed
,
Mat.
11.
the
hungrie
are
fylled
,
the
oppressed
with
labour
are
refreshed
and
disburdened
,
mourners
,
and
such
as
pyne
awaye
with
sorowe
and
anguish
are
recomforted
,
Esay
.
25.35●
death
is
subdued
,
teares
are
wyped
awaye
,
sorowe
and
sadnes
is
turned
into
mirth
and
gladnes
,
Esay
.9.40
.
enterchange
is
made
from
the
lowest
to
the
highest
,
mountaynes
are
throwen
downe
,
hidden
things
are
discouered
,
rough
&
crabbed
things
are
made
plaine
and
streight
,
Mat.
20.
the
first
become
the
last
,
and
the
last
are
made
the
first
.
All
which
heauenly
graces
,
albeit
you
miserable
Hebrues
wil
not
acknowledge
,
&
most
disdainfully
do
blaspheme
in
your
synagogs
,
the
angel
of
the
euerlasting
testament
,
hauing
regard
to
the
part
of
him
only
,
wherin
he
seemeth
weake
according
to
the
vtter
apparance
&
dispensation
of
the
flesh
by
rea●on
of
his
death
and
burial
:
The
maiestie
of
Christs
kingdome
.
yet
we
for
our
part
beholding
his
heauenly
diuinitie
,
vnseparably
vnited
together
with
the
basenes
of
his
humanitie
,
and
comparing
his
miraculous
life
,
death
and
resurrection
,
yea
,
the
whole
course
and
actions
of
his
life
with
the
reportes
of
the
Prophets
:
and
being
established
in
faith
with
infallible
testimonies
of
the
sacred
scriptures
,
instructed
hereunto
by
the
guyding
of
the
holy
ghost
,
persuaded
by
the
assured
promises
of
the
Prophets
,
and
casting
ankerholde
in
the
assured
hauen
of
his
wonderfull
miracles
:
do
firmely
beleeue
,
and
with
vnshaken
faith
confesse
,
that
this
is
the
very
same
Messhias
whome
you
do
yet
expect
and
looke
for
.
Finally
,
reposing
all
our
trust
and
affiaunce
vpon
his
mightie
power
,
garded
with
the
inuincible
protection
of
so
great
Maiestie
,
do
with
so
valiant
forwardnes
of
minde
,
raise
vp
the
vndaunted
courage
of
our
hearts
against
all
assaultes
and
battrie
of
the
worlde
,
against
all
stormes
of
fretting
aduersitie
,
that
now
neither
the
raging
railing
of
your
blasphemous
mouth
,
nor
fearful
delusions
of
wyly
Satan
,
not
the
dreadful
sight
of
hel
gates
,
nor
the
tyrannous
threatnings
therof
:
not
the
griesely
countenaunce
of
gastful
death
,
be
it
neuer
so
terrible
,
nor
the
cruel
curse
&
continuall
accusations
of
the
Lawe
(
which
is
more
horrible
then
all
the
rest
)
can
in
any
respect
appall
&
terrifie
our
setled
consciences
.
For
why
shoulde
that
person
tremble
or
be
amazed
with
the
threatninges
of
the
Lawe
,
whose
Lorde
and
master
Christ
Iesu
is
Iudge
and
ruler
ouer
the
Law
?
Why
should
he
dread
death
,
or
the
diuell
him selfe
procurer
of
death
,
or
all
the
furious
champions
of
the
deuill
,
for
the
safetie
of
whose
life
,
and
assured
raysing
from
death
to
life
,
the
very
sonne
of
God
Christ
Iesu
is
become
surety
&
pledge
?
who
sitting
at
the
right
hande
of
the
Father
,
Psal.
109.
doeth
keepe
the
keyes
of
death
and
hell
,
and
therewith
alone
shutteth
,
and
no
man
openeth
,
Apoc.
1.
●●
setteth
wyde
open
,
and
no
man
shutteth
,
restrayning
and
disposing
al
things
in
heauen
and
earth
with
an
onely
becke
of
his
countenaunce
.
And
heereof
ariseth
that
wonderfull
constancie
of
our
Martyrs
and
Apostles
,
The
mighti●
power
of
Christ
in
keeping
his
Church
.
in
yeelding
their
bodies
to
tortures
and
death
:
hereof
springeth
that
inuincible
force
of
Christian
faith
:
hereupon
is
grounded
that
vnpenetrable
Rocke
of
Christes
Church
,
which
beyng
so
oft
vndermined
by
your
subtill
pyoners
,
circumuented
with
so
many
traiterous
sleights
and
deuises
,
vexed
with
so
many
furious
outrages
of
Gentiles
&
Iewes
,
attempted
with
so
many
cruel
crampes
of
the
prince
of
darknes
,
assaulted
with
all
kinde
of
torments
and
persecutions
,
could
notwithstanding
neuer
hitherto
be
discomfited
with
any
kind
of
battry
,
or
shaken
with
engine
,
neither
shal
be
ouerthrowen
at
any
time
,
whiles
the
worlde
doeth
endure
.
The
vnuanquishable
continuance
whereof
if
you
woulde
but
indifferently
without
al
partialitie
ponder
in
your
hearts
,
what
els
doth
it
argue
then
an
heauenly
an●
vnspeakeable
power
of
her
captaine
Christ
Iesu
?
But
as
the
power
of
this
captaine
is
spiritual
,
so
it
is
not
discernable
,
but
by
spiritual
insight
,
raysed
vp
(
as
I
sayd
before
)
not
to
striue
against
mankinde
,
but
to
subdue
the
tyranny
of
Sathan
,
The
power
of
Christ
is
spirituall
,
set
vp
not
against
man
,
but
for
man
,
to
fight
against
the
spiritual
operation
of
Satan
.
the
mighty
prince
of
this
world
,
and
to
despoyle
&
force
him
out
of
his
kingdome
.
And
this
may
euery
sensible
man
easily
conceaue
,
if
he
will
enter
into
somwhat
a
more
deepe
consideration
of
his
miraculous
workes
:
so
that
this
marueilous
victorie
of
this
triumphaunt
conquerour
,
can
by
no
argument
&
proofe
appeare
more
manifestly
,
then
euen
in
this
one
ouerthrow
of
that
auncient
archenemie
.
For
if
that
conquest
be
so
much
the
more
praise
worthy
,
by
howe
much
the
force
of
the
vanquished
is
more
notorious
,
what
ought
we
than
to
iudge
of
him
,
who
only
and
alone
,
vndertaking
the
challenge
,
not
against
mans
power
,
Christes
victorie
,
not
against
man
,
but
for
man
.
but
in
the
behalfe
and
defence
of
mankinde
rather
,
agaynst
al
those
mightie
&
inuisible
aduersaries
of
mankind
,
vnuanquisheable
otherwise
by
any
policie
of
men
,
against
all
those
spiritual
furies
&
incessaunt
accusers
of
mankind
before
the
throne
of
God
,
against
al
those
princes
&
potentates
,
and
rulers
of
darkenes
,
against
the
poysoned
dartes
of
death
,
agaynst
the
intolerable
burden
of
sinne
,
agaynst
the
dreadfull
curse
of
the
Lawe
,
and
wrath
of
Gods
vengeaunce
,
agaynst
the
force
and
gates
of
hell
,
was
able
by
his
onely
prowesse
to
treade
downe
,
and
triumphe
ouer
them
all
,
without
all
ayde
and
helpe
of
man
,
yea
and
which
is
most
to
be
marueiled
at
,
without
all
strength
,
without
al
sleyght
and
policie
of
resistance
,
farre
vnlike
the
warlike
attemptes
and
martial
affaires
:
where
it
commeth
alwayes
to
passe
,
that
the
most
notable
and
famous
enterprises
are
neuer
atchieued
without
huge
troupes
of
couragious
souldiers
,
or
subtill
practize
of
politique
gouernours
.
For
here
beyond
all
reache
of
mans
vnderstanding
,
I
know
not
how
miraculously
this
marueilous
victorie
was
obteyned
,
without
force
of
armes
,
industrie
and
policie
,
through
the
onely
plaine
&
open
conduct
of
simple
trueth
.
For
what
simplicitie
can
be
greater
,
then
to
yeeld
to
the
wil
of
the
aduersarie
in
humilitie
and
patience
?
And
what
could
be
more
voyde
of
hope
to
recouerie
?
The
victorie
of
Christ
by
what
meanes
it
was
gotten
.
And
yet
by
this
meanes
it
came
to
passe
,
that
pompous
Pride
through
humilitie
was
brought
into
subiection
:
glory
of
riches
confounded
by
basenes
of
pouertie
:
hautie
arrogancie
of
the
worlde
suppressed
with
humble
infirmitie
:
the
curse
of
the
Law
rased
out
by
vndefiled
innocencie
:
sinnes
forgiuen
:
the
mouth
of
the
enemie
stopped
vp
,
through
meeke
taciturnitie
:
victorie
obteined
by
yeelding
:
finally
,
death
by
dying
vanquished
,
and
life
euerlasting
purchased
.
And
yet
to
confesse
the
trueth
frankly
and
simply
,
this
glorious
conquest
wanted
not
his
singular
dexteritie
and
artificiall
policie
,
beyng
neuerthelesse
both
heauenly
,
holy
and
atchieued
by
most
vpright
Iustice
:
not
to
the
ende
to
betraye
in
snare
,
or
seduce
any
good
man
from
the
right
path
of
trueth
,
but
to
intrappe
that
craftie
enemie
the
Deuill
onely
.
And
that
not
without
great
cause
.
For
what
coulde
be
more
agreeable
with
reason
,
The
evylyne●
of
the
olde
serpent
,
taken
in
his
owne
snare
.
then
the
same
olde
wylie
serpent
(
which
had
beguiled
mankind
first
with
subtiltie
and
lyes
)
should
be
encountred
againe
with
a
certaine
heauenly
policie
,
(
yet
voyde
of
all
colour
of
lying
)
and
so
entrapped
and
entangled
with
sleyghts
&
deceites
of
his
owne
forge
,
should
be
catcht
in
his
owne
pytfall
,
and
bereft
of
his
place
?
What
could
be
more
conuenient
,
then
to
strangle
the
most
horrible
deceyuer
with
his
owne
halter
,
and
by
most
iust
lawe
to
disfraunchise
the
most
vniust
intruder
from
his
vniust
possession
?
Wherefore
go
to
,
what
sayest
thou
nowe
Sathan
,
Sathan
kindly
deluded
by
Christ
our
Sauiour
.
thou
cursed
imaginer
and
practizer
of
all
mischiefe
,
alleadge
somewhat
at
length
if
thou
canst
:
what
saist
thou
?
Doest
thou
not
see
that
all
thy
practizes
are
discouered
through
that
heauenvly
lyght
?
Doest
thou
not
feele
infirmitie
of
the
flesh
,
treading
now
vpon
thine
owne
heade
,
whiles
thou
wast
deuising
mischief
against
infirmitie
of
weake
flesh
?
Thou
hadst
swallowed
downe
a
bayte
,
but
art
enforced
to
cast
the
same
out
againe
of
thy
gorge
.
Thou
diddest
awayte
for
the
destruction
of
mankinde
,
but
withall
didst
accelerate
his
safetie
.
Thou
didst
enforce
the
innocent
to
the
death
of
the
crosse
,
such
was
thy
cankred
malice
,
or
such
rather
was
thy
lewd
folly
.
Thou
didst
vndermine
the
Sonne
of
God
:
wherein
albeit
thou
didst
scarse
pynche
him
,
yet
hast
thou
slayne
thy selfe
thereby
,
&
blessed
vs
for
euer
.
For
thou
hast
not
fastened
him
vpon
the
crosse
alone
,
but
nayled
all
our
sinnes
also
together
with
him
,
which
being
now
throughly
cleansed
with
that
only
sacrifice
,
hath
deliuered
vs
from
euerlasting
tormentes
,
and
recoyled
them
backe
vpon
thine
owne
head
vnrecouerable
for
euermore
.
The
brasen
serpent
might
haue
bene
a
good
president
vnto
thee
,
to
haue
made
thee
more
warie
&
aduised
,
which
,
if
it
had
not
bin
hanged
on
tree
,
could
not
haue
healed
the
wounds
of
them
that
were
plagued
.
The
valiant
Sampson
being
a
type
&
figure
of
our
Lord
Iesu
,
might
haue
forewarned
thee
:
and
that
mysticall
immaculate
Lambe
,
aboue
all
the
rest
:
the
sleying
of
the
which
was
no
lesse
dreadfull
to
the
enemie
,
then
comfortable
to
the
godly
.
Neither
happeneth
it
otherwise
to
thee
,
Satan
ouercome
and
spoyled
.
&
thine
at
this
present
.
Thou
didst
endeuoure
to
establishe
thine
empire
,
and
art
despoyled
of
thine
empire
.
What
?
wa
st
thou
ignorant
,
that
he
whom
thou
didst
assaile
,
was
the
sonne
of
God
?
Why
then
didst
thou
confesse
him
so
to
be
?
And
if
thou
know
it
,
with
what
shamelesse
impudencie
couldst
thou
attempt
so
execrable
impietie
?
But
he
seemed
weake
in
thine
eye
perdy
,
being
clad
with
p●●●e
beggerly
basenes
of
the
flesh
:
&
thy
meaning
perhaps
was
to
try
,
whether
he
could
be
slaine
,
&
therefore
thou
didst
rush
vpon
him
so
sternely
,
and
murthered
him
so
horribly
.
Well
,
and
why
dydst
thou
not
holde
him
fast
,
when
thou
hadst
slayne
him
?
Howe
chaunced
that
he
slypt
out
of
thy
pawes
?
and
beeyng
escaped
,
whyther
went
he
from
thee
?
and
where
doth
he
now
remayne
?
O
cruell
cursed
manqueller
,
doest
thou
not
perceyue
,
into
what
streightes
thy
sauage
bloodthirstinesse
hath
driuen
thee
at
the
last
?
Doest
thou
not
acknowledge
that
the
very
same
tree
,
and
that
[
*
](A01136-e6240-b)
*
That
is
,
the
crosse
of
contumelie
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
by
the
ministerie
of
thy
champions
,
thou
gauest
to
him
for
foode
,
is
turned
into
thy
poyson
,
&
for
vs
into
the
bread
of
life
?
Doest
thou
not
remember
how
the
famous
&
solemne
feast
day
,
Coloss.
2.
wherein
he
did
triumphe
ouer
death
,
when
he
spoiled
principalities
&
powers
,
and
made
a
shewe
of
them
openly
,
triumphing
ouer
them
in
his
owne
person
,
wherein
thou
thy selfe
with
thy
mates
dydst
reioyce
by
the
space
of
two
dayes
,
was
erected
to
vs
for
a
perpetuall
monument
of
eternall
ioye
and
freedome
?
At
the
very
naming
wher●of
,
the
whole
rabble
of
thy
adherentes
do
tr●●ble
and
quake
for
feare
.
Philip●
2
Doest
thou
not
acknowledge
now
at
the
length
,
the
glorious
name
that
was
gyuen
him
aboue
al
names
,
the
power
whereof
thou
doest
feele
now
and
then
among
,
to
thy
great
griefe
?
and
whereunto
all
the
furies
of
hell
confederats
of
thy
malice
are
compelled
to
yeelde
maugre
their
teeth
?
Doth
not
this
victorious
conquerour
by
contrary
enterchaunge
of
tymes
,
treade
downe
thy
cowardise
deseruedly
,
as
saying
thus
,
Ose.
13.
Death
where
is
thy
sting
?
Death
where
is
thy
victorie
?
And
what
auaileth
thee
being
altogether
vanquished
,
and
brought
into
thralldome
,
to
kicke
against
the
conqueror
,
inciting
&
prouoking
the
Pharises
&
kings
of
the
Gentiles
,
so
furiously
to
rage
agaynst
the
godly
Martyres
?
Goe
to
,
and
what
hast
thou
wonne
by
their
imprisonments
,
chaynes
,
stoning
to
death
,
scourgings
,
tormentings
by
fiery
enflamed
plates
,
tortures
and
rackings
,
burning
,
broylinges
and
skorchinges
,
by
all
kindes
of
horror
and
crueltie
,
and
by
so
many
their
slaughters
?
I
will
tell
thee
.
Thou
hast
confirmed
the
faith
of
Christ
,
thou
hast
established
&
enlarged
the
kingdome
of
Christ
,
and
hast
heaped
vpon
thy selfe
and
thy
broode
double
tormentes
of
vnquencheable
flames
.
And
heerein
we
are
somewhat
beho●●ing
to
thee
,
for
that
through
this
deadly
madnes
,
it
commeth
to
passe
,
that
throughout
the
whole
worlde
,
the
name
of
our
Lorde
and
Sauiour
Iesu
Christ
is
magnified
and
renowmed
,
and
also
because
thou
ceasest
not
to
lye
in
wayte
against
his
heele
dayly
as
yet
:
but
he
that
is
in
heauen
doeth
skorne
at
thy
malicious
deuises
,
he
derydeth
thy
subtill
sleyghtes
,
that
hath
skill
to
conuert
thy
despite
and
outrage
to
the
benefit
of
his
elect
,
and
to
the
glorious
encrease
of
their
eternall
felicitie
.
But
I
returne
to
the
prophets
againe
,
out
of
euery
of
whome
I
do
not
purpose
to
sette
downe
all
that
they
wryte
touching
my
purpose
:
but
I
will
giue
you
a
taste
of
a
fewe
speciall
sentences
,
taken
out
of
an
infinite
nomber
skatteringly
here
and
there
,
and
wil
gather
them
together
to
f●t
our
present
matter
:
that
ye
shall
neyther
be
able
with
shifte
or
cauillation
whatsoeuer
,
to
delude
the
manifest
proofes
concerning
Christ
Iesu
our
Lord
,
vnlesse
you
disclaime
wholy
from
your
owne
prophetes
:
nor
yet
allowe
of
your
pr●phets
,
vnlesse
you
do
admit
withal
our
sauior
Iesu
Christ
.
Amongst
whom
,
(
because
I
wil
not
be
long
)
to
omit
the
notable
prophecies
of
Ezechiel
,
very
much
auaylable
to
this
our
discourse
,
wherin
he
foretelleth
of
the
returne
of
the
dispersed
Iewes
,
from
Babylon
to
their
owne
citie
,
and
the
seconde
buylding
vp
of
their
temple
,
which
from
thenceforth
shoul●
stande
vnshaken
,
and
neuer
peryshe
any
more
,
nor
be
molested
by
any
inuasion
of
the
enemie
.
For
euen
to
that
effect
doth
the
prophete
treate
very
largely
,
in
the
xxviii
.
of
his
prophecie
,
saying
:
Ezech.
28.
And
they
shall
dwell
in
their
land
with
all
securitie
,
&
they
shal
buyld
houses
,
&
shal
plant
vineyards
,
&
shall
inhabit
the
land
confidently
,
when
I
shal
execute
iudgement
against
all
them
,
that
shal
stand
against
them
rounde
about
them
.
&c.
And
againe
in
the
34.
chapter
thus
he
sayeth
:
Cap.
34.
And
they
shal
be
safe
in
their
lande
,
&
they
shall
no
more
be
spoyled
of
the
heathen
,
neither
shall
the
beasts
of
the
lande
deuoure
them
,
but
they
shall
dwell
confidently
,
and
none
shall
make
them
afrayde
.
And
I
will
rayse
vp
for
them
a
plant
of
renowme
.
And
they
shall
no
more
be
consumed
with
hunger
in
the
land
,
neyther
beare
the
reproche
of
the
Heathen
any
more
,
&c.
And
in
his
xxxvi
.
chapter
,
speaking
to
the
mountaines
of
Israel
:
Ezech.
36.
And
I
wyll
bryng
my
people
agayne
,
(
sayeth
he
)
vnto
them
:
and
you
shall
bee
theyr
inheritaunce
,
and
they
shall
possesse
you
.
Thou
shalt
not
waste
thy
people
from
hencefoorth
.
And
I
wyll
cause
no
more
to
heare
in
thee
the
shame
of
the
Heathen
any
waye
:
neyther
shalt
thou
beare
the
reproche
of
the
people
any
more
.
&c.
And
immediately
in
the
chapter
next
ensuyng
:
Cap.
37.
And
they
shall
be
no
more
two
people
,
neyther
be
deuided
any
more
from
hencefoorth
into
kingdomes
:
neyther
shall
they
be
polluted
any
more
with
their
Idolles
,
nor
with
any
of
their
transgressions
:
But
they
shall
dwell
vpon
their
lande
them selues
,
euen
their
sonnes
,
and
their
sonnes
sonnes
for
euer
.
And
my
seruaunt
Dauid
shall
be
theyr
Prince
for
euer
.
And
I
wyll
make
a
couenaunt
of
peace
with
them
,
it
shall
be
an
euerlastyng
couenaunt
with
them
.
And
I
wyll
multyplye
them
,
and
wyll
place
my
Sanctuarie
among
them
for
euermore
.
And
in
an
other
chapter
a
lyttle
before
:
Cap.
36.
And
I
wyll
call
for
corne
,
and
I
will
encrease
it
,
and
laye
no
famine
vpon
you
.
&c.
Nowe
considering
and
conferring
with
this
,
the
great
famine
that
not
long
after
ensued
,
the
citie
beeyng
besieged
by
the
Romanes
,
when
as
mothers
were
enforced
through
famine
to
slay
their
suckling
babes
,
yea
&
the
citie
besides
were
almost
starued
&
pyned
vp
with
hunger
,
I
can
not
see
how
that
saying
can
be
verified
,
vnlesse
you
vnderstand
it
,
as
hauing
relation
to
the
spirituall
kingdome
of
Israel
,
and
not
to
the
carnall
.
But
to
passe
ouer
these
,
because
we
shal
not
be
able
to
stande
vpon
all
their
testimonyes
spoken
to
this
effect
,
(
as
I
haue
sayde
before
)
we
wyll
proceede
to
others
.
And
first
let
vs
consider
the
place
taken
out
of
the
ix
.
chapter
of
Daniel
his
prophecie
,
because
it
fitteth
this
purpose
more
notably
,
then
any
other
:
where
the
heauenly
Prophete
doeth
in
fewe
woordes
comprehende
the
whole
estate
of
your
common
weale
,
from
your
returne
out
of
the
Babylonicall
captiuitie
,
euen
to
the
vttermost
poynt
of
your
desolation
,
describing
withal
in
the
same
chapter
,
the
death
of
the
Messhias
,
the
ende
and
consummation
of
sinne
,
together
with
the
vtter
abolishment
of
the
obseruances
and
sacrifices
of
the
ceremonial
Law
,
by
such
special
markes
&
tokens
so
euidently
,
that
it
can
by
no
meanes
possible
be
gainsayde
.
Wherefore
let
vs
with
good
aduise
ponder
the
words
of
the
prophet
,
&
with
no
lesse
diligence
,
than
the
matter
requireth
.
For
in
this
wise
the
Angel
Gabriel
doth
cal
vpon
Daniel
,
whiles
he
was
praying
,
and
speaketh
the
wordes
ensuing
.
At
the
beginning
of
thy
supplications
,
Dan.
9.
(
sayth
he
)
the
commandement
came
forth
.
And
I
am
come
to
shewe
thee
,
for
thou
art
greatly
beloued
.
Therefore
vnderstande
the
matter
,
and
consider
the
vision
.
Seuentie
weekes
are
shortened
,
(
or
determined
)
vpon
thy
people
,
and
vpon
thy
holy
citie
,
to
finish
the
wickednes
,
&
to
seale
vp
the
sinnes
,
&
to
reconcile
the
iniquitie
,
&
to
bring
in
the
righteousnes
of
the
worlde
to
come
,
(
or
euerlasting
)
&
to
seale
vp
the
vision
,
&
the
prophet
(
or
prophecie
)
&
to
annoynt
the
most
holy
,
(
or
the
holines
of
the
sanctified
.
)
And
thou
shalt
knowe
and
vnderstand
,
that
from
the
going
foorthe
of
the
commaundement
,
to
bryng
agayne
the
people
,
and
to
buylde
Ierusalem
,
vnto
Meschias
the
Prince
,
shal
be
seuen
weekes
,
and
three
score
and
two
weekes
.
And
the
streetes
,
and
the
wall
(
or
trenches
)
shal
be
buylt
againe
in
the
streights
of
times
.
And
after
three
score
and
two
weekes
shall
Meschias
be
slayne
,
(
annoynted
)
&
shal
haue
nothing
,
(
shal
be
bereft
of
his
life
.
)
And
the
people
of
the
Prince
that
shall
come
,
(
comming
)
shall
destroy
the
citie
,
and
the
Sanctuarie
,
and
the
ende
thereof
shal
be
in
(
with
)
a
flood
:
and
to
the
end
of
the
battel
the
desolation
shal
be
determined
(
the
ende
of
desolations
.
)
And
he
shall
confirme
the
couenant
with
many
for
one
weeke
:
&
in
the
mids
of
the
week
shal
cause
to
rest
(
cease
)
the
sacrifice
&
oblation
(
Minha
.
)
And
vpon
the
wyng
(
or
as
some
saye
for
the
ouerspreading
)
of
the
abominations
,
there
shal
be
desolation
,
(
he
shal
make
it
desolate
)
euen
vntil
the
consummation
determined
(
determined
desolation
)
shal
be
powred
vpon
the
desolate
.
Vrbane
Rhegius
differing
very
litle
from
the
common
translation
,
hath
written
as
ensueth
.
Seuentie
weeks
are
shortened
(
or
finished
,
determined
)
vpon
thy
people
and
vpon
thy
holie
citie
,
that
wickednes
may
bee
finished
(
or
transgression
shal
be
restrayned
or
driuen
away
)
and
sinne
may
come
to
an
ende
(
or
sinne
then
shal
be
shut
vp
or
couered
)
and
iniquitie
wyped
away
(
or
purged
)
&
euerlasting
righteousnes
brought
in
,
and
the
vision
or
prophesie
may
be
fulfilled
(
or
ensealed
)
and
the
holy
of
holy
ones
may
bee
annointed
.
Knowe
therefore
and
vnderstand
,
from
the
going
forth
of
the
commandement
(
that
is
to
say
,
from
the
time
wherein
the
commandement
was
published
)
that
Ierusalem
shal
be
builded
againe
,
euen
to
Christ
the
prince
,
are
seuen
weekes
and
threescore
and
two
weekes
,
and
the
streetes
and
the
wall
shall
be
buylded
again
in
the
streightes
of
times
.
And
after
threescore
and
two
weekes
Christ
shall
be
slaine
,
and
that
shall
not
bee
his
people
which
will
denie
him
(
or
that
will
not
know
him
,
or
will
forsake
him
.
)
And
the
people
of
the
prince
shall
come
and
shal
scatter
abroad
the
citie
and
the
Sanctuarie
(
destroy
)
and
the
end
thereof
destruction
(
or
the
end
thereof
with
a
tempest
,
or
with
a
flood
)
and
after
the
end
of
the
battell
appointed
desolation
(
or
after
the
battel
all
shall
remaine
desolate
)
hee
shall
confirme
a
couenant
with
many
in
one
weeke
,
and
in
the
halfe
of
the
weeke
the
offring
and
sacrifice
shall
decay
,
and
in
the
temple
shal
be
abomination
of
desolation
(
or
vpon
the
wing
or
wings
shall
stand
the
abomination
of
desolation
)
And
euen
vnto
the
end
&
consummation
shall
desolation
continue
,
(
or
it
is
decreed
that
the
desolation
shall
continue
euen
vnto
the
end
.
)
Ye
men
and
Hebrewes
,
you
heare
in
this
prophesie
many
strange
&
wonderful
things
,
which
do
conuince
your
errours
very
singularly
.
First
,
where
he
saieth
that
your
Messhias
shal
come
whiles
your
common
wealth
flori●heth
in
most
prosperous
estate
.
If
this
be
true
,
what
hope
induceth
you
to
beleeue
that
your
Messhias
shall
come
now
,
your
common
wealth
being
vtterly
defaced
and
scattered
?
Then
,
mention
is
made
of
the
benefits
of
your
Messhias
,
wherein
is
foreshewed
that
he
shall
be
slaine
,
yea
,
the
time
also
wherein
he
shal
be
slaine
,
is
expressely
set
downe
.
And
after
threescore
two
weekes
(
saieth
he
)
Messhias
shal
be
cut
of
[
*
](A01136-e6850-b)
*
Veein
lo
)
that
is
as
much
to
say
,
in
short
speache
of
Hebrue
,
And
his
life
shal
be
taken
from
him
.
Veëin
lo.
And
first
herein
the
Iewes
do
agree
together
with
vs
,
that
these
weekes
are
not
to
be
nombred
by
limitation
of
dayes
,
but
of
yeres
.
Wherefore
these
threescore
two
weekes
spoken
of
by
the
Prophet
are
by
computation
accompted
to
amount
to
436.
yeres
.
After
the
end
of
which
threescore
two
weekes
,
Messhias
shall
establish
his
couenant
by
his
doctrine
,
death
,
&
resurrection
in
the
other
weeke
next
ensuing
.
In
the
halfe
whereof
he
shal
by
his
owne
only
sacrifice
and
oblation
,
wherein
he
shal
offer
him selfe
to
God
the
father
in
his
crosse
and
passion
,
dissolue
and
vtterly
abolish
all
your
sacrifices
and
offrings
.
But
here
arise
in
the
meane
space
manie
scrupules
to
be
resolued
:
first
,
to
knowe
at
what
time
those
weekes
tooke
their
beginning
,
and
so
also
when
they
ended
.
For
herein
the
learned
expositors
seeme
to
be
variable
in
iudgement
.
Some
are
of
opinion
that
the
beginning
of
the
weekes
entred
first
,
when
as
the
seuentie
yeres
of
their
captiuitie
were
finished
:
That
is
to
say
,
from
the
second
yere
of
the
reigne
of
Darius
Histaspes
.
And
of
this
minde
are
Clement
of
Alexandria
,
Clemens
in
libris
strom
.
Theodorete
,
Eusebius
,
Ierome
and
Augustine
,
Eusebius
,
〈◊〉
chronicis
.
Theodoret●●
in
cap.
1.
Zachariae
.
Hieronymus
in
procemio
super
Aggaeum
cap.
1.
Augustinus
de
ciuitate
.
lib.
18.
grounding
as
it
seemeth
vpon
the
wordes
of
Zacharie
in
the
first
Chapter
of
his
prophesie
.
Againe
many
do
denie
this
vtterly
,
supposing
that
the
weekes
beganne
first
at
the
going
forth
of
the
commaundement
:
That
is
to
say
,
when
proclamation
was
made
by
the
commaundement
of
Cyrus
in
the
first
yere
of
his
raigne
,
that
the
Iewes
should
be
released
,
and
sent
home
into
their
countrey
againe
.
In
like
maner
they
do
vary
also
,
about
the
end
and
finishing
of
the
said
weekes
.
For
some
that
reckone
the
beginning
of
the
weeks
from
the
first
of
Cyrus
reigne
,
do
ascribe
the
end
of
the
same
to
the
time
of
Christes
birth
in
the
reigne
of
Augustus
the
Emperour
of
Rome
.
Some
others
do
drawe
them
longer
to
the
Baptisme
and
passion
of
Christ
.
Others
also
accompting
from
Darius
,
do
begin
at
the
seconde
yere
of
his
raigne
:
many
at
the
sixt
,
some
others
at
the
twentieth
yere
thereof
.
Some
writers
also
mislyking
the
former
opinions
,
doe
make
their
reckoning
otherwise
.
Besides
this
scrupule
manie
seeme
to
bee
encumbred
much
about
the
intricate
and
confused
supputation
of
the
yeres
and
reignes
of
the
kings
which
succeeded
Cyrus
and
continued
vntill
the
comming
of
Alexander
,
which
thing
chiefely
aboue
all
the
rest
entangleth
the
accompt
most
by
reason
of
the
vncertaine
limitation
of
those
times
.
There
is
also
no
lesse
disagreement
in
the
order
and
obseruation
of
the
yeres
,
betwixt
them
which
do
nomber
from
the
raigne
of
Cyrus
:
amongst
whome
those
which
applie
to
the
byrth
of
Christ
,
do
recompt
the
nomber
of
yeres
to
be
540
:
some
reckone
501
:
some
otherwise
either
more
or
lesse
.
Finally
,
albeit
the
most
approued
writers
do
verifie
that
foureteene
Persian
kings
,
or
at
the
lest
thirteene
succeeded
eche
other
in
the
kingdome
of
Persia
vntil
the
conquest
of
Alexander
,
yet
the
Iewes
make
accompt
of
foure
only
.
But
these
buzzards
vnacquainted
altogether
with
forreine
gouernements
,
are
to
be
reiected
vtterly
as
vnmeete
arbyters
of
this
controuersie
.
Some
be
of
opinion
,
that
Cyrus
,
after
the
conquest
of
Babylon
reigned
twentie
yeres
,
some
others
seuen
yeres
only
.
Some
report
that
betwixt
Cyrus
&
Darius
the
Assyrian
,
only
Cambyses
reigned
,
and
that
by
the
space
of
twentie
yeres
.
There
be
others
,
that
making
no
mention
of
Cambyses
at
all
,
do
enterlace
betwixt
Cyrus
and
Darius
one
named
Assuerus
,
and
vnto
him
they
allowe
twentie
yeres
of
holding
the
kingdome
likewise
.
So
great
is
the
varietie
of
opinion
also
concerning
the
continuance
of
the
Persian
Empire
,
yea
euen
amongst
the
learned
:
whiles
some
do
attribute
to
that
gouernement
vnder
the
Persian
Kings
130.
yeres
ful
:
others
200
lacking
two
:
some
other
there
bee
which
otherwise
make
their
calculation
.
But
as
concerning
the
succession
of
the
Persian
kings
,
The
varietie
of
writers
in
counting
the
weekes
of
Daniel
.
many
of
our
writers
suppose
that
the
Temple
began
to
be
builded
at
Ierusalem
in
the
reigne
of
Longimanus
,
who
as
they
say
was
the
fourth
after
Cyrus
in
success●on
:
which
fourth
place
Ierome
ascribeth
to
Darius
,
and
driueth
this
Longimanus
to
be
the
seuenth
in
nomber
after
Cyrus
.
Briefly
there
is
no
one
thing
amongst
the
Historiographers
,
that
moueth
more
doutful
matter
of
controuersie
,
aswel
among
the
Grecians
as
the
Latinists
.
Wherein
as
it
would
seeme
troublesome
to
recite
the
names
of
al
the
authors
that
write
of
this
matter
:
so
would
it
be
ouer
tedious
to
recompt
al
their
seueral
opinions
and
reasons
alledged
thereunto
.
Neither
wil
I
take
vpon
me
to
determine
any
certaintie
in
this
confuse
varietie
of
wits
,
nor
do
I
thinke
it
necessary
:
namely
sithence
this
our
later
age
hath
raised
vp
many
learned
men
,
who
by
exquisite
comparing
of
the
auncient
Chronicles
,
haue
left
to
the
posteritie
commendable
testimonie
of
their
studious
industrie
:
who
albeit
expresse
no
small
disagreement
in
some
certaine
points
,
yet
receiuing
much
light
from
the
auncient
Chronicles
,
seeme
to
approche
somewhat
neere
the
marke
.
Philip
Melancthon
.
Philip
Melancthon
,
as
in
all
liberall
sciences
singularly
studied
,
so
through
wonderfull
trauaile
in
the
careful
conference
of
histories
atchieuing
a
more
ripe
and
sound
iudgement
,
setteth
downe
a
double
order
of
reckoning
:
in
the
one
whereof
he
nombreth
the
weekes
to
begin
in
the
reigne
of
Cyrus
,
and
so
vntil
the
birth
of
Christ
:
in
the
other
he
taketh
the
original
of
the
weekes
in
the
time
of
Longimanus
,
&
so
proceedeth
vnto
the
time
of
Christes
death
&
resurrection
,
yeelding
herein
to
the
iudgement
of
the
learned
,
to
make
their
choise
,
whether
of
them
they
list
to
approue
.
But
Io.
Caluine
seemeth
to
allow
neither
of
them
,
Io.
Caluine
.
induced
as
it
seemeth
with
this
reason
,
that
the
beginning
of
the
computation
ought
not
to
enter
in
the
reigne
of
Longimanus
,
nor
the
end
therof
to
be
determined
at
the
birth
of
Christ
,
as
he
supposeth
:
which
thing
truely
is
very
wel
noted
by
Io.
Caluine
,
according
to
the
singular
dexteritie
of
his
learning
and
capacitie
.
For
as
it
behoued
these
weekes
to
comprehend
the
fulnes
of
time
,
from
the
free
manumission
of
the
captiues
,
to
the
last
purging
and
clensing
of
sinnes
,
which
should
come
to
passe
by
the
only
oblation
of
Mes●hias
our
sauiour
:
it
is
out
of
al
question
,
that
neither
the
reigne
of
Cyrus
is
exempted
from
this
abatement
of
weekes
,
namely
sith
the
Prophet
Esay
in
the
45.
cha.
of
his
prophesie
,
Esai
.45
.
doth
note
Cyrus
by
e●pecial
name
to
be
the
only
deliuerer
of
the
people
from
their
captiuitie
:
neither
those
weekes
could
be
finisht
before
the
whole
exploit
of
our
redemption
were
of
al
parts
accomplished
.
And
therfore
I.
Caluine
doth
not
without
some
probabilitie
dissent
from
them
,
who
deriue
the
entrye
of
the
said
weeks
from
the
second
yere
of
Darius
his
reigne
onely
.
So
would
I
likewise
contentedly
ye●ld
to
his
iudgement
herein
,
if
he
had
made
a
ful
&
distinct
computation
of
all
that
m●ane
processe
of
time
,
which
passed
ouer
betw●xt
the
going
forth
of
the
commandement
from
Cyrus
,
to
the
passion
of
Christ
according
to
the
true
and
iust
proportion
of
the
weekes
.
But
forasmuch
as
those
yeres
which
were
betwixt
the
going
forth
of
the
commaundement
and
the
passion
of
Christ
,
being
duely
accompte●
do
amount
aboue
530
yeres
,
as
appeareth
by
collation
of
Chronicles
:
therefore
some
dout
also
may
be
made
here
,
how
Caluines
reckoning
may
be
appliable
to
this
accompt
.
For
resolution
wherof
,
Matthewe
Beroaldus
.
Matthew
Beroalde
in
his
Chronographicall
demonstration
will
helpe
vs
somewhat
:
who
beginning
his
nomber
at
the
reigne
of
Cyrus
also
,
proceeding
onward
vntil
the
ascension
of
Christ
,
doeth
reduce
those
yeeres
which
were
accomptable
betwixt
whiles
,
to
the
seuentie
weekes
mencioned
in
Daniel
,
to
wit
,
to
490
yeres
,
or
to
ten
Iubiles
,
very
wel
agreable
with
Caluines
reckoning
.
The
same
also
doeth
Gerardus
Mercator●
very
late
writer
testifie
,
Gerardus
Mercator
.
if
credite
may
be
giuen
to
their
report
.
But
what
answere
wil
those
men
make
on
the
other
side
,
to
the
other
Historiographers
?
to
Constantine
Phrygio
,
Constantinus
Phrygio
.
who
nombreth
the
yeres
from
the
reigne
of
Cyrus
vnto
the
passion
of
Christ
544
?
to
Io.
Lucidus
&
Io.
Functius
?
Ioan
Lucidus
Ioan
Functius
whereof
the
one
farre
otherwise
measuring
the
weekes
after
the
death
of
Cyrus
from
the
xx
.
yere
of
Darius
,
the
other
from
the
vii
.
yere
of
his
reigne
,
do
recompt
the
same
to
be
490.
And
to
p●sse
ouer
infinite
of
the
like
disagrements
,
Theodorus
Bibliander
also
seemeth
to
be
of
like
opinion
to
them
,
Theodorus
Bibliander
.
that
make
accompt
of
more
yeres
betwixt
the
reigne
of
Cyrus
and
the
blessed
passion
of
Christ
,
then
are
recorded
by
Beroalde
&
others
.
But
whether
this
computation
be
right
,
yea
or
nay
,
I
am
not
to
determine
at
this
present
.
Wel
then
may
some
man
say
,
what
certainty
can
be
agreed
vpon
in
this
so
great
contrarietie
&
disagreement
of
opinions
?
For
the
discharge
of
which
subtil
question
,
I
do
answere
in
few
words
.
First
the
infallible
testimonie
of
gods
truth
doth
not
depend
vpon
mans
determination
:
howsoeuer
men
be
caried
hither
&
thither
in
conceipt
,
&
their
opinions
like
clockes
whirled
about
vpon
wheeles
,
that
neuer
sound
in
one
minute
of
time
,
yet
doeth
not
the
daye
alter
his
appointed
course
:
no
more
will
the
certaintie
of
Gods
promise
be
any
time
vnstedfast
or
deceiueable
.
And
albeit
auncient
Chroniclers
do
somtimes
wander
in
precise
,
and
exact
obseruation
of
minutes
,
and
small
moments
of
dayes
,
or
yeres
,
or
vtter
their
seuerall
iudgements
therein
,
according
to
their
seuerall
capacities
:
yet
this
contrarietie
withstandeth
not
so
much
,
but
there
may
be
a
generall
consent
in
the
substaunce
of
the
matter
debated
:
nor
is
this
to
be
marueiled
at
,
considering
the
great
antiquitie
of
foreworne
yeres
,
and
the
vnmeasurable
blindnes
,
and
ignorance
in
the
same
:
so
also
how
variable
●oeuer
the
opinions
of
manie
seeme
discrepant
eche
from
other
,
yet
this
contrarietie
,
as
it
is
not
altogether
voyde
of
truth
,
so
doth
it
not
much
preiudice
the
cause
,
which
is
here
in
controuersie
.
For
whether
the
accompt
of
seuentie
weekes
bee
deriued
from
the
reigne
of
Cyrus
,
as
some
will
haue
it
,
or
from
Darius
,
as
others
doe
thinke
,
to
continue
eyther
vntyll
the
natiuitie
of
Christ
,
or
to
his
death
and
passion
:
or
wh●ther
the
same
were
the
Assyrian
Darius
,
or
Longimanus
,
in
the
sixte
yere
of
whose
gouernement
,
the
buylding
of
the
Temple
was
resumed
,
and
finished
:
yet
in
this
one
poynt
,
all
and
euerie
the
Historiographers
,
aswell
aunci●nt
,
as
late
writers
,
with
one
generall
consent
doe
conclude
,
and
agree
togethers
,
that
these
seuentie
weekes
can
not
by
anie
application
bee
ascribed
to
anie
other
person
,
then
to
Christ
Iesu
,
the
true
Messhias
,
euen
the
same
Messhias
,
(
I
saye
)
which
was
borne
of
the
virgine
,
●n
the
time
of
Augustus
the
Emperour
,
and
was
afterwardes
crucified
vnder
Pontius
Pi●ate
,
and
which
was
restored
againe
to
life
,
the
third
daye
after
his
death
.
And
thus
much
touching
the
diuersitie
of
iudgement
in
the
computation
of
the
learned
:
who
notwithstandinge
differ
not
so
much
in
the
state
,
and
grounde
of
the
question
.
Onely
the
controuersie
aryseth
vpon
the
application
of
the
tyme
:
as
whether
the
accompt
of
the
weekes
ought
to
bee
referred
to
the
birth
of
Christ
,
or
to
his
passion
.
But
what
is
this
to
the
purpose
:
This
groundwoorke
remayneth
yet
vnshaken
,
and
ratyfyed
by
most
approued
testimonie
of
generall
consent
,
which
apperteyneth
chiefely
to
the
sentence
of
the
Prophet
,
and
the
materiall
parte
of
his
prophesie
:
to
wit
,
that
no
one
sentence
throughout
the
whole
Scriptures
,
doeth
more
manifestly
conuince
your
errour
touching
your
Messhias
,
and
more
substauncially
establish
our
fayth
,
then
this
one
testimonie
of
the
Prophet
Daniel
,
wherein
the
mysterie
of
the
seuentie
weekes
most
manifestly
is
here
determined
vpon
that
nation
,
and
people
of
yours
.
The
which
same
weekes
the
Angel
gathering
again
together
,
deuideth
into
three
seuerall
distinct
orders
.
The
first
order
comprehendeth
seuen
weekes
:
the
second
,
three
score
two
weekes
:
the
third
,
one
weeke
only
,
which
was
the
last
,
and
the
seuentieth
in
nomber
.
In
which
last
weeke
,
he
signifieth
that
it
should
come
to
passe
,
that
the
holie
of
holie
ones
should
be
anoynted
,
slayne
,
and
make
an
ende
of
sinne
,
and
sinne
offrings
appointed
in
the
lawe
of
Moyses
:
which
things
beeing
accomplished
,
and
the
full
nomber
of
yeeres
completed
and
finished
,
the
citie
afterwardes
should
come
to
vtter
ruine
and
destruction
.
And
because
the
Prophet
shoulde
the
better
conceiue
the
verie
disposition
,
and
distinct
proportion
of
tymes
,
in
which
those
things
should
be
brought
to
passe
,
the
Angel
doeth
,
as
it
were
leading
by
the
hande
,
instruct
him
by
this
deuided
partition
of
weekes
:
as
if
this
were
the
purport
of
the
prophesie
.
The
ex●osition
of
the
place
of
Daniel
in
his
9.
Chapter
.
For
so
much
(
O
Daniel
greatly
beloued
of
God
)
as
thou
art
so
carefull
,
and
zealous
for
the
estate
and
safetie
of
thy
people
;
it
pleased
Almighty
God
to
heare
thee
,
euen
in
the
beginning
of
thy
prayers
,
and
withall
to
empart
his
heauenly
will
vnto
thee
,
by
mee
his
messenger
,
sent
to
this
effect
,
to
make
thee
vnderstand
the
things
that
apperteine
to
thy
nation
,
and
the
whole
estate
of
that
kingdom
.
For
the
Lorde
hath
so
decreed
by
his
secrete
determination
,
that
this
people
beyng
nowe
in
captiuitie
,
shall
returne
agayne
into
their
natiue
country
,
and
the
citie
and
Sanctuarie
shal
be
restored
,
and
aduaunced
to
his
ancient
dignitie
and
estimation
.
And
if
after
the
restitution
and
establishment
thereof
,
thou
wylt
further
enquire
of
the
continuaunce
and
durance
of
the
same
:
and
withall
what
great
enterprises
,
and
manifold
successes
shal
happen
therein
,
vnderstande
thou
:
That
seuentie
weekes
are
concluded
,
and
determined
vpon
this
people
,
which
beyng
recompted
by
the
Sabbathes
of
yeeres
,
or
reduced
into
tenne
Iubiles
,
wil
make
the
nomber
of
seuen
times
seuentie
,
to
witte
,
490.
yeeres
:
for
so
many
yeeres
fully
shall
that
common
wealth
prosper
,
vntill
wickednes
be
finished
,
all
curse
of
sinne
be
remoued
,
al
sinne
offrings
abolished
,
and
euerlasting
righteousnes
be
brought
in
,
and
all
things
be
accomplished
,
whatsoeuer
were
foretold
by
the
prophets
&
visions
:
finally
vntil
the
holy
of
holy
ones
be
annoynted
.
For
as
the
administration
of
that
common
wealth
was
erected
at
the
first
for
the
Messhias
his
sake
,
it
could
not
be
,
that
kingdome
vtterly
to
be
abolished
,
before
the
same
Messhias
was
manifested
in
the
fleshe
.
The
weekes
must
be
distinguished
.
I
haue
somewhat
declared
vnto
you
concerning
the
seuentie
weekes
.
For
the
better
perceiuerance
of
the
orderly
proceedings
and
enterchaunged
successes
whereof
,
a
threefold
distinction
of
tymes
ought
seuerally
to
bee
considered
.
Namely
:
Seuen
weekes
,
then
three
score
two
weekes
,
and
one
weeke
.
In
the
first
seuen
weekes
,
The
seuen
weekes
.
all
that
entercourse
of
time
is
comprehended
,
that
must
grow
betwixt
the
laying
the
fundation
of
the
seconde
temple
&
building
therof
,
vntil
the
ful
finishing
of
the
same
:
for
so
many
yeres
are
accompted
from
the
first
yere
of
Cyrus
reigne
,
vnto
the
vii
.
or
viii
.
yere
of
Darius
,
before
the
buylding
of
the
Temple
was
throughly
perfourmed
:
which
will
amount
to
49.
yeres
.
The
lxii
.
weekes
.
Agayne
the
three
score
two
weekes
doe
note
vnto
vs
,
the
remnant
of
the
time
,
wherein
Messhias
the
Lorde
shoulde
be
borne
in
the
citie
of
Dauid
,
after
that
the
citie
&
Temple
were
repayred
&
buylt
againe
:
which
building
was
completed
in
the
32.
yere
of
the
reigne
of
Darius
the
Assyrian
,
or
Artaxerxes
.
Now
that
other
one
week
which
remained
,
The
one
weeke
.
doth
signifie
vnto
vs
the
annoynting
,
preaching
,
reuealing
&
suffering
of
the
same
Meschias
:
&
of
those
other
things
,
which
were
to
ensue
after
his
death
.
In
the
middle
part
of
which
week
,
The
halfe
of
the
weeke
.
shal
Meschias
be
slayne
:
to
wit
,
three
yeres
&
an
halfe
,
after
his
baptisme
and
annointing
.
By
which
death
he
shall
accomplishe
the
mysterie
of
mans
redemption
,
wherof
the
prophets
did
so
oft
prophecie
and
prognosticate
,
long
time
before
.
The
residue
of
the
weeke
doth
appertayne
to
the
preaching
of
the
Apostles
,
to
the
calling
of
the
Gentiles
,
to
the
establishing
of
the
couenant
with
many
,
to
the
abolishing
of
the
old
circumcision
,
&
external
sacrifices
of
the
ceremonial
Law
,
to
the
confirmation
of
free
remission
of
sins
,
&
to
the
performance
of
the
promise
of
rising
againe
,
&
life
euerlasting
.
All
which
were
of
al
parts
completed
,
&
ended
in
the
last
weeke
:
that
is
to
say
,
in
those
7.
latter
yeres
,
wherein
the
Meschias
shal
be
annoynted
,
slayne
,
ryse
from
death
to
lyfe
,
ascende
vp
into
heauen
,
endue
his
Churche
with
the
inestimable
benefites
of
the
holie
Ghost
,
and
allure
the
Gentiles
to
the
free
mercy
pronounced
by
his
Gospel
:
which
weeke
being
added
to
the
former
,
will
make
the
iust
nomber
of
70.
weekes
,
to
wit
,
490.
yeres
.
For
so
many
yeres
did
the
mercifull
God
of
Israel
,
of
his
vnspeakeable
bountie
preserue
that
nation
in
peaceable
tranquillitie
,
not
for
any
their
deseruings
,
but
for
his
deare
sonnes
sake
onely
,
which
was
to
yssue
out
of
that
seede
&
generation
.
It
remaineth
now
,
that
we
make
a
proportionable
comparison
of
the
nomber
of
those
yeres
,
with
the
records
of
the
continuall
proceedinges
and
successes
therof
.
First
,
this
is
a
matter
confessed
:
That
the
deliuerie
of
the
Iewes
from
their
captiuitie
,
was
by
the
Proclamation
of
Cyrus
,
the
first
yere
of
his
reigne
,
at
what
time
the
fundation
of
the
Temple
was
layd
,
The
building
of
the
Temple
.
which
being
hindered
with
sundry
interruptions
,
was
yet
at
the
last
brought
to
full
perfection
,
in
the
sixt
or
seuenth
yere
of
Darius
reygne
.
The
Temple
beeyng
thus
perfited
in
all
fourniture
,
●●
Esdr.
1.2
.
commission
was
giuen
at
length
to
Nehemias
,
in
the
xx
.
yeere
of
the
reygne
of
the
same
Darius
,
with
absolute
authoritie
to
repaire
their
citie
againe
.
The
same
yere
in
the
25.
daye
of
the
moneth
Elul
,
the
wall
was
erected
and
finished
:
the
whole
doing
whereof
lasted
52.
dayes
only
,
as
Esdras
reporteth
in
his
sixt
chapter
.
2.
Esdr.
6.7
.
But
houses
were
not
builded
as
yet
,
as
appeareth
in
the
seuenth
chapter
:
for
accomplishment
whereof
were
allowed
xii
.
yeres
more
,
as
appeareth
playnely
in
the
fift
chapter
of
the
same
,
where
you
may
heare
what
Nehemias
him selfe
speaketh
after
this
maner
:
2.
Esdr.
●
.
From
the
twentieth
yere
(
sayth
he
)
euen
to
the
xxxii
.
yere
of
king
Artaxerxes
,
that
is
xii
.
yere
,
I
and
my
brethren
haue
not
eaten
the
bread
of
the
gouernour
,
&c.
So
that
it
is
euident
,
that
whiles
the
citie
was
buylding
,
so
many
yeeres
passed
ouer
.
2.
Esd.
●
.
For
so
we
reade
,
the
Nehemias
gaue
his
promise
to
returne
to
the
king
and
queene
,
as
soone
as
the
work
was
finished
.
Thus
much
touching
the
ix
.
chapter
of
Daniel
:
neither
is
this
al
that
Daniel
reporteth
of
the
Messhias
,
for
besides
this
,
many
other
his
prophecies
doe
foreshewe
,
and
as
it
were
directly
leade
vs
by
the
hande
,
to
the
kingdom
of
Messhias
,
yea
to
the
very
distinct
time
thereof
:
Daniel
.
●
as
is
that
of
the
Stone
,
which
being
hewen
out
of
a
great
hill
without
mans
hande
,
smote
the
image
that
represented
the
foure
Monarchies
of
the
worlde
,
and
brake
his
head
,
his
breast
,
his
legges
,
&
his
feete
in
pieces
,
that
no
place
was
founde
for
them
,
but
the
stone
it selfe
became
a
great
mountaine
,
and
filled
the
whole
earth
.
But
what
is
the
purport
of
al
these
things
?
And
first
,
what
is
meant
by
the
stone
hewen
downe
without
hands
,
&
falling
from
a
great
hill
?
what
by
that
striking
and
breaking
the
image
in
pieces
?
by
that
huge
mountaine
?
by
that
exceeding
increase
of
the
stone
into
an
vnmeasurable
quantity
:
the
incredible
greatnesse
whereof
ouerthrowing
all
other
kingdomes
of
the
earth
,
should
possesse
the
whole
world
besides
?
Wherunto
tend
al
these
?
what
do
they
import
?
what
do
they
represent
vnto
vs
els
,
them
the
same
which
we
perceiue
most
plainly
was
accomplished
in
the
sonne
of
God
?
who
descending
from
the
highest
heauens
into
the
wō●e
of
a
base
virgine
,
&
borne
of
his
mother
without
al
carnal
knowledge
,
who
alone
comming
into
the
world
,
without
all
ayde
of
naturall
generation
,
did
vanquishe
all
power
and
pompe
of
the
world
and
the
deuill
,
by
holding
his
peace
onely
:
brake
the
gates
of
hell
in
sunder
with
suffering
onely
:
ouercame
death
with
dying
onely
,
and
purchased
thereby
an
euerlasting
kingdome
of
perpetuall
felicitie
for
his
chosen
and
elect
,
which
kingdome
shall
endure
in
vnmoueable
eternitie
,
aboue
,
and
beyonde
all
other
kingdomes
and
empires
of
the
worlde
.
For
all
other
empires
standing
in
most
fickle
estate
,
by
enterchaunge
of
elder
yeeres
waxe
transitorie
and
vanishe
awaye
,
and
with
mutuall
emnitie
do
pursue
eche
other
to
vtter
destruction
.
The
onely
kingdome
of
Christ
aboue
all
other
is
euerlasting
.
This
onely
kingdome
raysed
vp
without
handes
by
the
eternall
God
,
can
not
be
shyuered
with
any
vyolence
,
or
waxe
olde
with
any
processe
of
tyme
,
nor
be
subdued
by
any
force
or
polycie
of
man
,
but
with
his
vnperysheable
perpetuitie
shall
crushe
in
pieces
and
weare
out
all
other
kingdomes
,
and
it selfe
persiste
neuerthelesse
vnuanquisheable
,
for
euer
and
euer
.
And
this
so
incomprehensible
Maiestis
of
this
kingdome
,
the
Prophete
doeth
not
in
one
place
alone
prophecie
shoulde
come
,
nor
doeth
he
promyse
it
onely
,
but
discouereth
also
the
very
mynute
and
instant
of
tyme
,
wherein
this
kingdome
shoulde
flouryshe
:
so
that
the
commendation
,
wherewith
your
Ioseph
doeth
so
hyghly
aduaunce
this
Prophete
,
Ioseph
in
his
10
booke
of
Antiquities
cap
14.
is
not
vnaptly
applyed
:
To
wytte
,
that
he
doeth
not
onely
foreshewe
the
euents
and
successes
to
tymes
,
(
as
other
prophets
doe
)
but
with
a
most
playne
viewe
,
as
it
were
,
doth
poynt
with
the
finger
to
the
time
it selfe
,
in
which
all
these
things
should
come
,
that
should
ensue
.
&c.
I
coulde
vouche
out
of
the
same
Daniel
sundry
sentences
,
many
also
out
of
other
prophets
,
to
the
like
effect
:
for
what
els
doth
the
whole
propheticall
history
of
the
Bible
,
euen
from
the
beginning
to
the
ende
thereof
describe
vnto
vs
,
then
Christ
Iesu
,
&
his
kingdome
,
very
base
&
simple
in
the
eye
&
iudgement
of
carnall
capacitie
,
but
to
the
spiritual
beholders
,
most
beautiful
&
glorious
?
What
doth
the
deliuery
of
Ionas
out
of
the
whales
belly
the
thirde
day
,
prefigure
vnto
vs
other
,
then
the
resurrection
of
Christ
?
What
doeth
the
translating
of
Elias
into
heauen
in
a
firy
charriot
,
signifie
other
,
then
the
ascension
of
Christ
?
What
doeth
that
brasen
serpent
foreshewe
other
,
then
Christ
crucified
vpon
the
crosse
?
What
doe
the
manifold
afflictions
of
king
Dauid
represent
,
but
the
continual
persecution
of
Christ
in
this
world
?
What
doth
Moyses
signifie
,
but
a
deliuerer
?
Iosuah
,
but
the
victorious
conquest
of
Christ
ouer
all
his
enemies
?
What
doth
the
rule
&
gouernment
of
Ioseph
,
with
a
certaine
royall
maiestie
ouer
the
Egyptians
emply
,
but
the
kingdome
of
Messhias
,
at
whose
b●●ks
all
thinges
in
earth
and
heauen
should
be
obedient
and
subiect
?
It
would
require
a
long
discourse
,
t●
ouerrunne
all
the
mystical
s●yings
of
the
prophets
.
I
wil
adde
hereunto
one
or
two
places
out
of
the
prophet
Malachie
.
Malachie
beyng
of
one
minde
&
iudgement
that
Daniel
and
our
Paul
were
of
,
The
cause
why
it
was
necessary
to
dissolue
the
Iewish
common
wealth
.
that
the
vtt●r
destruction
of
that
nation
was
decreed
vpon
by
the
secrete
counsell
of
God
,
to
the
ende
they
shoulde
beco●e
a
president
;
whereby
the
wicked
myght
be
forewar●ed
of
the
seuere
Iustice
of
God
:
as
also
for
this
cause
chiefely
,
by
reason
that
els
the
vaine
●ersuasion
,
that
hath
taken
roote
so
long
in
the
hearts
of
the
people
,
touching
the
righteousnes
of
the
Law
,
touching
●●rcumcision
,
〈◊〉
to
offrings
,
&
sacrifices
,
could
not
be
rased
out
of
their
mindes
,
if
the
ceremoniall
Law
should
continue
in
her
former
authoritie
.
And
therefore
it
pleased
Almightie
God
,
to
make
manifest
to
all
men
,
that
th●se
e●t●●nall
rytes
,
shadowes
,
and
Cerem●●ie●
,
were
not
auaylable
to
procure
true
ryghto●●nesse
:
and
that
the
rygh●eousnesse
of
the
Lawe
was
not
that
pure
ryghte●u●snes
,
wher●unto
the
promyses
dyd
direct
th●m
.
But
lette
us
heare
:
●he
woordes
of
Malachie
:
Malachi
.1
.
I
haue
no
pleasure
in
you
,
(
●ayeth
the
Lorde
of
hostes
)
n●yther
wyll
I
accept
of●ring
at
your
hande●●●or
from
the
rysing
of
the
Sunne
,
vnto
〈◊〉
goyng
downe
of
the
same
,
my
name
is
great
among
the
Gentiles
.
And
in
euery
〈…〉
offered
vnto
my
name
,
for
my
name
is
great
among
the
Gent●les
,
sayeth
the
Lorde
of
hostes
●
Amongst
m●●●
thynges
w●●●thie
〈◊〉
be
noted
in
th●●
saying
of
the
P●rophete
,
there
are
●hre●
spec●all
〈◊〉
to
●ee
con●●●ered
:
Three
things
to
be
noted
in
the
words
of
Malachy
.
-
1.
The
people
.
-
2.
the
sacrifices
.
-
3.
the
place
.
Namely●
th●
one
co●cernyng
you
that
are
Iew●s
:
secondly
,
concer●●●●
your
Sacrifices
:
lastly
,
the
pl●c●
it selfe
,
where
offryng
shalb●
made
.
For
the
〈◊〉
had
promysed
,
●hat
he
woulde
alter
〈◊〉
●enew●
eu●ry
of
these
;
to
the
ende
〈…〉
thereby
despoyle
you
of
all
matter
to
glory
vpo●
:
as
vpon
yo●r
parentage
,
〈◊〉
●o●shippings
,
yea
your
temple
it selfe
,
your
offrings
and
Sacrifices
.
And
why●s
because
he
had
determined
to
make
an
innouation
of
them
(
as
ye
doe
heare
)
and
to
translate
them
from
you
to
others
:
which
thing
the
same
holie
Ghost
doeth
manifestly
set
downe
in
an
other
place
in
like
woordes
,
by
his
Prophete
Esay
:
Esay
.65
.
Beholde
(
sayeth
he
)
I
wyl
create
newe
heauens
,
and
a
newe
earth
,
and
the
former
shall
not
be
remembred
,
nor
come
into
minde
.
And
agayne
in
an
other
place
:
And
the
Lorde
shall
kyll
thee
,
and
shall
call
his
seruauntes
by
an
other
name
,
&c.
The
woordes
are
somewhat
vnlike
,
but
the
sense
is
all
one
,
nothing
differyng
from
the
saying
of
Malachie
,
The
place
of
Malachie
expounded
.
I
haue
no
pleasure
in
you
,
&c.
Doest
thou
not
perceyue
in
these
woordes
,
howe
thou
shalt
●e
cast
away
,
thou
proude
generation●
And
because
you
shal
know●
that
God
wil
neuerthelesse
not
be
destitute
of
a
people
,
that
shall
glorifie
his
name
though
you
be
cleane
●ewen
of
from
the
Oliue
tree
,
My
name
(
sayeth
he
)
is
great
among
the
Gentiles
.
I
haue
declared
vnto
you
,
what
shall
become
of
your
nation
and
people
.
Now
wil
I
proceede
to
explane
vnto
you
of
your
Temple
,
and
place
of
prayer
,
whereupon
you
vaunt
your selues
so
much
.
The
Prophete
therefore
goeth
forwarde
:
In
all
places
shall
pure
offrings
be
offered
vnto
my
name
,
from
the
rysing
of
the
Sunne
,
euen
to
the
goyng
downe
of
the
same
.
As
if
God
woulde
saye
,
You
Iewes
are
so
addicted
to
that
onely
Sanctuarie
and
Temple
of
the
Lord
,
which
he
did
erect
amongest
you
long
agoe
,
as
though
he
ought
not
be
woorshipped
in
any
place
els
,
and
as
though
no
nation
in
the
whole
earth
myght
offer
sacrifice
vnto
the
Lorde
,
except
you
alone
.
And
vnder
colour
of
this
prerogatiue
,
beeyng
pufte
vp
with
pride
,
you
swell
with
immeasurable
vayne
glorious
persuasion
of
fleshly
courage
,
and
sette
all
other
nations
at
naught
,
as
though
you
alone
were
the
onely
inheritaunce
of
the
Lorde
,
and
as
though
you
helde
him
fa●●tyed
to
your
generation
,
with
an
inseparable
chaine
of
priuiledged
bountie
and
fauour
,
and
so
faste
lockt
within
the
walles
of
your
Temple
,
that
he
coulde
not
be
of
power
to
departe
from
you
,
nor
woulde
not
for
any
cause
sequester
him selfe
from
your
Temple
.
But
to
the
ende
your
blundered
senses
may
no
longer
lumper
in
darkenesse
,
stroaking
your selues
with
vayne
and
counterfayte
confidence
of
falsely
conceyued
opinion
,
I
wyll
by
way
of
friendly
aduertisement
pronounce
,
and
euen
nowe
do
denounce
and
forewarne
you
,
That
the
calling
vpon
the
name
of
the
Lorde
,
is
not
vnseparably
bound
to
place
,
tyme
or
persones
:
but
that
the
largesse
of
his
mercie
is
extended
also
vpon
all
people
,
nations
and
tongues
,
whether
they
be
Iewes
,
or
Gentiles
,
Scythians
or
Indians
:
God
is
not
boun●
,
neyther
to
the
pl●ce
nor
person
of
nations
.
and
that
this
his
louing
kindnes
,
wherewith
he
embraceth
all
mankinde
,
wyll
reiect
no
person
from
his
fatherly
protection
:
whersoeuer
his
name
is
feared
,
and
his
Maiestie
worshipped
,
there
he
doth
indifferently
distribute
the
gyftes
of
his
grace
towards
al
persons
,
without
parcialitie
.
Yea
and
because
you
shal
vnderstande
my
saying
more
playnly
,
beholde
,
I
do
protest
vnto
you
in
the
word
of
the
Lorde
,
that
it
shall
come
to
passe
,
that
you
your selues
being
Iewes
,
&
your
whole
race
for
the
most
parte
beyng
cast
away
,
and
this
your
Sanctuarie
(
whereupon
you
boast
so
much
)
being
vtterly
reiected
,
the
Lord
wil
transpose
his
louing
countenaunce
,
not
into
one
angle
of
the
worlde
among
the
Iewes
onely
,
but
wil
be
magnified
,
&
haue
the
glory
of
his
name
called
vpon
,
in
euery
place
throughout
all
nations
&
tongues
,
wheresoeuer
s●●●●tered
ouer
the
face
of
the
earth
,
from
the
r●sing
of
the
sunne
,
to
the
goyng
downe
of
th●●ame
.
For
my
name
is
great
among
the
Gentiles
,
sayth
the
Lorde
of
hostes
.
Hitherto
yo●
haue
heard
the
wordes
of
Malachie
vsed
towards
your
people
.
It
remayneth
lastly
,
that
we
speake
of
the
sacrifices
.
For
the
Prophet
doeth
euidently
●●clare
,
that
innouation
shall
ensue
of
the
Sacrifices
also
,
speaking
in
this
wise
:
Among
the
Gentiles
,
and
in
euery
place
,
incense
and
a
pure
offring
shal
be
offered
vnto
my
name
.
Well
now
:
what
maner
of
offrings
be
these
of
the
Gentiles
,
which
the
Prophete
doeth
commende
so
hyghly
?
Be
they
sacrifices
of
goat●
,
or
calues
?
They
be
sacrifices
of
calues
truely
,
but
such
as
the
Prophete
Osee
me●tioneth
in
his
prophecie
.
And
we
will
render
(
sayeth
he
)
the
Calues
of
our
lippes
.
Osee
.14
.
Ueri●●
these
be
the
calues●
where
with
the
Lorde
is
nowe
well
delyghted
.
These
calues
doe
we
off●r
,
when
reknowledging
our
v●rygh●●ousnesse
,
we
yeelde
humble
thanke●
to
the
gracious
goodnes
of
God
,
who
cleansing
our
wickednes
with
the
fountaine
of
the
blood
,
&
death
of
his
dearely
beloued
sonne
Christ
I●su
,
doth
endue
vs
with
the
inheritance
of
euerlasting
life
.
These
be
the
spiritual
offrings
of
the
Gentiles
,
differing
very
much
from
the
sa●rifices
of
the
Iewes
:
for
these
are
the
pure
offringes
of
the
Spirite
,
that
consist
not
in
bloody
broyling
of
brute
beastes
,
nor
in
smelling
of
flesh
,
nor
are
offred
with
the
hands
of
Priestes
embrewed
with
goare
.
And
for
that
cause
,
the
Prophete
doeth
call
them
cleane
.
What
Sacrifices
are
cleane
,
and
what
are
vncleane
.
Wel
then
:
and
why
are
these
offrings
called
cleane
,
rather
then
the
Iewishe
Sacrifices
?
What
?
shal
we
say
,
that
their
blood
offrings
are
vncleane
,
and
their
sacrifices
defiled
then
?
Uerily
,
albeit
the
Prophete
doeth
not
in
expresse
woordes
verifie
the
same
,
yet
who
so
shall
duely
ponder
the
substaunce
,
and
pyth
of
his
talke
,
shal
easily
discerne
,
that
the
Prophete
by
secrete
implication
,
doth
condemne
the
Iewishe
sacrifices
,
as
polluted
,
and
prophane
in
the
respect
of
offringes
of
the
heathen
.
But
heere
wyll
one
of
your
secte
vrge
agayne
,
An
obiection
and
demaunde
,
whether
these
Sacrifices
were
not
instituted
by
God
at
the
first
,
and
the
ordinaunces
of
the
same
prescribed
vnto
vs
by
Moyses
?
whether
in
them
also
were
not
conteyned
the
calues
of
thankesgyuing
,
and
purging
of
sinnes
?
whether
God
coulde
be
the
author
of
any
o●seruaunces
and
ceremonies
,
tha●
were
not
of
all
pa●tes
syncere
,
pure
and
without
blemyshe
?
The
answere
For
answere
whereof
,
we
d●
not
denye
,
that
those
Sacrifices
were
instituted
for
your
behoofe
,
by
speciall
commaundement
and
sufferaunce
of
the
hyghe●
and
most
excellent
Lawemaker
Almyghtie
God
.
But
consideration
must
be
had
of
the
meaning
,
purpose
,
ende
&
tyme
,
wherein
they
were
to
be
frequented
.
No●
that
they
were
of
valew
of
their
owne
nature
,
to
purchase
true
righteousnes
,
but
to
direct
&
leade
vs
to
the
righteousnes
,
that
was
to
come
:
not
that
you
should
accompt
them
as
infallible
ple●ges
of
perfect
pietie
,
but
that
almighty
God
might
trayne
&
instruct
you
with
these
,
as
with
certein
principles
meanwhiles
,
vntil
you
might
be
made
apte
to
receiue
hygher
mysteri●s
.
Not
because
that
great
Lorde
and
father
of
Spirites
was
delyghted
with
the
slaughter
of
brute
beastes
,
of
bloody
go●re
of
his
creatures
:
but
his
good
pleasure
was
vnder
these
shadowes
,
types
,
and
figures
,
to
prefigure
the
death
of
his
onely
sonne
:
The
death
of
Christ
prefigured
by
the
Legall
Sacrifices
.
who
by
his
bloodsheadding
shoulde
be
of
power
to
wash
mens
consciences
cleane
from
all
filth
&
corruption
of
sinne
:
not
because
you
should
alway
lye
no●zeling
in
these
,
and
proceede
n●
further
,
but
to
nourture
your
childhode
,
for
a
time
were
they
deliuered
,
least
by
pursuing
the
error
of
the
Gentiles
,
ye
shoulde
either
rush
headlong
into
the
idolatrous
abominations
of
the
heathen
,
or
at
the
least
restrayne
you
in
steade
of
a
scholemaster
,
in
some
orderly
comelines
for
a
time
,
vntil
the
cleare
day
should
appeare
,
wherein
better
things
should
be
reueiled
,
and
the
trueth
it selfe
should
shut
vp
,
and
abolish
those
shadowes
and
sacrifices
.
Briefly
to
satisfie
this
matter
in
two
words
,
two
notes
are
chiefely
to
be
obserued
in
these
kinds
of
sacrifices
:
Two
things
to
be
noted
in
the
Iewish
sacrifices
.
-
The
vse
.
1.
-
The
tyme
.
2.
namely
,
the
vse
,
and
the
time
.
As
concerning
the
vse
:
Truly
the
due
obseruation
of
those
sacrifices
was
not
of
force
by
their
owne
nature
,
to
make
a
chosen
and
beloued
people
of
God
:
but
to
be
rules
and
principles
,
for
that
people
whom
Moyses
had
gathered
to
minister
in
his
synagogue
:
not
because
they
were
able
of
them selues
to
giue
eternall
saluation
:
The
vse
of
●
old
sacrifices
but
that
they
shoulde
foreshewe
the
comming
of
him
,
in
whome
rested
true
safetie
,
and
withall
should
represent
an
outward
shadowe
of
inwarde
holines
and
cleannes
of
minde
.
And
for
that
cause
prouision
was
made
for
such
beastes
onely
,
t●at
were
cleane
,
vnspotted
&
vndefiled
:
hereby
enducing
the
people
of
the
old
Sinagogue
to
learn
,
how
they
ought
to
be
haue
them selues
in
their
dayly
conuersation
vnblameable
.
As
to
that
which
apperteineth
to
the
consideration
of
the
time
,
The
time
wherein
sacrifices
were
exercised
must
be
con●●dered
.
this
ought
to
be
holden
for
certaine
,
that
those
blood
offrings
of
the
Ceremoniall
lawe
,
were
not
deliuered
,
because
they
should
neuer
cease
,
euen
as
neither
the
Temple
was
builded
,
to
the
end
it
should
neuer
be
rased
,
and
destroyed
:
or
as
though
the
ouerthrowe
thereof
,
shoulde
forthwith
extinguish
al
worshipping
of
god
withal
,
but
were
giuen
for
a
time
onely
,
not
to
continue
for
euer
,
but
transitorie
rather
,
and
remoueable
,
remayn●ng
in
vse
as
certaine
exercises
and
introductions
of
outwarde
discipline
,
vntill
the
blessed
seede
shoulde
come
,
in
whome
the
promise
tooke
effect
.
And
therefore
almightie
God
did
with
great
care
,
long
time
as
it
were
allowe
the
Sacrifices
,
to
nourtour
the
weake
capacitie
of
the
people
of
●hat
rude
age
:
by
meanes
whereof
the
said
sacrifices
had
th●n
their
certaine
vse
&
estimation
,
nor
were
adiudged
vnclean
,
during
that
season
.
But
as
now
,
the
estate
of
the
time
being
altered
,
sithence
the
truth
it selfe
doeth
ouerspread
the
worlde
with
wonderfull
lightsomnesse
,
and
the
Sunne
of
righteousnesse
displayeth
his
cleare
and
palpable
brightnes
:
these
carnall●
Sacrifices
and
blood
offerings
do
vtterly
cease
,
and
are
altogether
discharged
from
further
vse
.
For
what
auaileth
to
gaze
after
shadowes
,
where
the
bodie
is
present
to
be
beholden
plainly
?
What
senselesse
man
will
burne
candle
,
or
light
a
torche
,
in
sunneshine
at
midday
?
who
will
groape
for
darkenes
in
open
light
?
or
seeke
for
night
in
clearest
day
?
The
cause
why
that
butcherie
of
siely
beastes
was
permitted
you
for
a
time
,
was
to
enfourme
your
grossenesse
,
and
tame
the
hardenesse
of
your
heartes
:
that
so
,
by
viewe
of
visible
signes
,
and
representations
of
spectable
shadowes
,
the
Lorde
might
traine
you
along
,
to
the
true
and
pure
clensing
of
sinnes
,
which
was
then
to
come
.
But
nowe
,
sithence
wee
are
come
to
the
truth
it self
(
wherof
the
other
were
but
shadowes
)
it
is
a
necessarie
consequent
,
that
those
things
which
were
sometime
esteemed
for
clean
,
the
very
same
again
through
alteration
of
time
,
may
be
accounted
not
only
vncleane
,
and
defiled
,
but
filthie
also
,
and
abominable
.
Iewish
sacrifices
abolish●d
.
Which
things
being
vndoubted
true
(
ye
men
of
Israel
)
as
may
most
manifestly
appeare
vnto
you
by
the
testimoni●
,
&
discourse
of
Malachie
and
other
Prophets
,
what
e●treme
madnes
is
this
in
you
,
to
perseuer
still
in
so
deepe
a
slumber
,
dreaming
yet
about
your
olde
rotten
tabernacles
,
your
forlorne
Temple
,
your
carnall
worshippings
,
and
motheaten
sacrifices
?
But
let
vs
imagine
and
graunt
by
way
of
a
case
put
,
that
you
may
recouer
your
Ierusalem
againe
:
which
notwi●hstanding
will
neuer
come
to
passe
,
(
vnlesse
God
himselfe
and
all
his
Prophets
doe
lie
)
I
would
fayne
learne
of
you
then
what
you
would
do
there
.
First
you
will
procure
your
Temple
to
be
built
vp
againe
.
And
why
so
?
because
ye
may
offer
incense
and
sacrifice
to
God
after
your
accustomed
maner
?
As
though
that
generall
Lord
of
all
nations
can
not
be
worshipped
els
where
,
then
in
a
blinde
angle
of
the
world
,
at
Ierusalem
perdy
?
And
how
then
will
the
saying
of
the
Prophet
Malachie
be
verifi●d
?
The
true
worshipping
of
God
not
bound
to
place
or
per●ons
.
who
saieth
that
the
time
should
come
,
when
the
Lord
of
hosts
sho●ld
be
worshipped
in
all
places
,
and
incense
offred
vnto
him
throughout
al
the
world
,
from
the
rising
of
the
sunne
,
to
the
going
downe
thereof
.
If
you
wil
so
streight
and
restrain●
all
worship
due
vnto
God
,
within
the
walles
of
your
Temple
only
,
as
it
were
,
lockt
fast
in
some
closet
,
then
I
demaund
of
you
further
,
with
what
kinde
of
sacrifice
you
will
pacifie
your
God
,
within
that
Temple
?
forsooth
with
blood
and
butcherie
of
beastes
.
But
where
is
then
that
pure
and
vndefiled
offring
mencioned
by
Malachie
,
which
is
not
embrued
with
sl●ughter
,
I
suppose
,
but
perfourmed
by
spiritual
sacrifices
?
Finally
,
with
what
argument
can
you
pers●ade
that
the
liuing
God
ought
to
bee
worshipped
more
properly
and
peculiarly
of
you
Iewes
,
then
of
all
other
nations
,
namely
sith
you
are
so
plainely
conuinced
with
the
expresse
testimonie
of
Malachie●
who
making
no
mention
of
the
Iewes
,
doth
prophesie
,
that
the
name
of
God
shal
be
had
in
great
admiration
amongst
the
Gen●iles
.
What
answer●
will
you
make
also
to
that
promise
of
the
same
Malachie
,
in
the
Chapter
following
:
where
foretelling
the
signes
and
tokens
that
should
go
before
the
comming
of
the
Messhias
:
to
wit
,
Malach.
3.
That
his
forerunner
should
come
first
and
prepare
the
way
before
the
face
of
the
Lord
?
And
immediately
sayeth●
.
And
〈◊〉
Lorde
whome
yee
seeke
,
shall
speedily
come
to
his
holy
Temple
,
euen
the
Angell
of
the
●ouenant
whom
you
desire
&
●●
What●
came
not
that
same
forerunner●
that
was
promised
?
Was
not
his
voyce
heard
also
in
the
desert
according
to
the
prophecie
of
Esay●
Esai
.46
.
crying
out
as
loude
as
he
could
,
to
the
ende
you
should
prepare
the
way
of
the
Lorde
,
and
should
make
straight
in
the
desert
●
path
for
your
God
.
Why
did
you
no●
〈◊〉
preparation
then
?
Why
did
you
not
receyue
the
Angell
of
the
Couenant
,
whom
ye
desired
,
comming
into
his
holy
Temple
?
Nay
rather
,
why
did
you
banish
him
from
out
your
Synagogue
?
why
did
you
dayly
exclude
him
from
thence
,
rayling
continually
vpon
the
Lord
with
outragious
reproches
,
and
taunting
blasphemies
?
What
punishment
or
torture
may
●e
imagined
horrible
inough
to
counteruaile
so
execrable
outragies
?
Malac.
4.
Also
by
the
way
here
is
not
to
be
passed
ouer
in
silence
,
the
saying
of
the
same
prophet
,
annexed
in
the
end
of
the
same
chap.
concerning
the
dreadful
&
terrible
day
of
the
Lord
,
wherwith
he
wil
ouerwhelm
the
proud
&
wicked
doers
,
whom
that
hote
scorching
day
,
euen
as
an
hote
burning
ouen
should
deuoure
,
as
flame
consumeth
the
stubble
,
leauing
neither
branche
nor
roote
of
them
.
But
you
wil
say
,
that
this
threatning
doth
concerne
others
,
and
apperteineth
nothing
at
al
to
you
.
Yes
truly
,
the
very
order
,
proceding
and
euent
of
the
matter
,
doe
most
manifestly
conuince
,
that
this
diref●l
threatning
was
denounced
against
you
chiefly
:
whose
words
that
ensue
hereupon
immediatly
,
are
these
:
Behold
(
saith
he
)
I
wil
send
you
Elias
the
prophet
,
before
the
comming
of
the
great
and
fearful
day
of
the
Lord
,
and
he
shall
turne
the
heartes
of
the
fathers
to
the
children
,
and
the
hearts
of
the
children
to
the
fathers
,
lest
happly
I
come
and
smite
the
earth
with
cursing
.
And
to
whom
〈◊〉
this
Elias
be
sent
,
but
vnto
you
?
and
therefore
,
what
land
shal
be
accursed
but
you
?
Finally
,
what
signifyeth
the
worde
anathema
,
but
a
certaine
finall
destruction
of
all
mankinde
;
except
those
persons
only
who●●
Elias
should
reduce
to
amendment
of
conuersation
?
For
God
hath
not
so
vtterly
reiected
his
people
,
that
no
remnant
therof
shal
be
saued
,
as
I
declared
before
vnto
you
out
of
s.
Paul.
But
I
wil
surcease
to
surcharge
you
with
more
testimonies
,
adding
onely
one
or
two
places
:
first
out
of
the
booke
of
Genesis
,
an●
then
out
of
the
Prophet
Osee
:
wherein
it
shal
not
be
needeful
to
vse
long
discourse
.
For
who
is
so
ignorant
in
the
holie
scriptures
,
that
vnderstandeth
not
,
what
is
ment
by
that
scepter
which
the
Patriarche
Iacob
enspired
by
diuine
oracle
,
did
boldly
pronounce
,
should
neuer
be
remoued
from
the
tribe
of
Iudah
?
Gene.
49.
And
who
is
he
at
the
length
,
but
euen
the
same
whome
the
Prophet
Esay
describeth
,
saying
,
I
haue
giuen
him
for
a
gouernour
,
and
teacher
of
the
Gentiles
?
Which
sentence
the
holy
Patriarche
inspired
with
the
same
holy
ghost
,
did
long
before
,
in
the
same
sense
professe
,
though
in
other
wordes
:
And
the
Gentiles
shal
be
gathered
vnto
him
.
But
as
then
was
not
the
scepter
yet
of
power
in
Israel
.
But
the
godly
grayheaded
father
foreseing
long
before
,
the
euents
of
things
to
come
,
did
prophesie
of
Iudah
in
this
wise
:
The
Scepter
or
Mace
of
the
empire
shall
not
departe
from
Iudah
,
nor
a
Lawgiuer
from
betweene
his
feete
,
vntill
Silo
come
,
and
the
gathering
of
the
Gentiles
shal
be
vnto
him
.
Howsoeuer
some
rascal
Thalmudistes
do
practise
to
peruert
this
place
with
most
friuolous
cauillations
:
yea
though
all
the
start
vp
Rabbines
woulde
burst
in
sunder
,
yet
can
this
sentence
by
no
violent
wrest
be
framed
appliable
otherwise
,
but
that
two
speciall
matters
must
necessarily
be
grounded
thereupon
.
First
,
that
Iudah
and
his
tribe
should
be
inuested
in
the
title
,
and
the
interest
of
the
kingdome
.
Next
,
that
this
prerogatiue
should
endure
vnmoueable
,
vntil
Mes●hias
did
come
,
vnto
whome
the
Gentiles
should
gather
them selues
.
And
to
the
same
effect
tendeth
the
interpretation
of
Ionathas
and
others
,
Thargum
Hierosolymītanum
,
written
by
Ionathas●
vpon
the
49
chap
of
Genesis
.
who
liued
long
before
the
age
of
Christ
,
whose
wordes
,
who
listeth
to
heare
,
are
these
:
The
kings
seat
shall
not
be
taken
or
depart
from
the
house
of
Iudah
:
neither
shall
Lawgiuers
want
of
their
childrens
children
vntil
the
time
that
Messhias
shal
come
,
to
whom
the
kingdome
doeth
belong
.
And
all
the
kings
of
the
earth
shall
become
his
vassalles
.
How
beautifull
is
this
Messhias
,
that
shall
come
to
continue
in
the
house
of
Iudah
?
he
shal
girde
vp
his
loynes
&
go
forth
to
battel
against
his
enemies
,
and
the
kings
and
their
princes
shal
be
slaine
.
He
shall
die
the
ri●ers
red
with
the
blood
of
the
slaine
:
his
teeth
shal
be
ordered
with
knowledge
,
lest
he
partake
the
fruites
of
their
spoyles
,
and
wrong
doings
.
The
hilles
shall
looke
redde
with
their
vines
,
and
their
winepresses
with
the
wine
:
the
fieldes
shal
be
adorned
with
beautifull
blossome
by
reason
of
the
aboundance
of
fruites
of
beasts
&
sheepe
&c.
Thus
much
thought
I
good
to
rehearse
out
of
Ionathas
:
yet
haue
we
no
neede
(
praysed
bee
God
)
to
vouche
any
commentaries
of
the
Iewes
,
to
manifest
the
mysteries
of
the
holy
Scripture
,
namely
sith
there
can
bee
no
better
interpreter
of
the
propheticall
scriptures
then
time
,
and
approued
experience
of
the
successes
thereof
.
The
testimonie
that
I
thought
good
to
borow
out
of
Osee
;
Osee
against
Israel
.
most
worthy
to
be
noted
of
you
that
are
Iewes
,
is
that
,
which
he
setteth
downe
in
the
first
Chapter
of
his
prophesie
:
where
the
Prophet
inueighing
against
Israel
vseth
this
speach
:
Call
his
name
(
●aieth
he
)
not
my
people
,
because
you
are
not
my
people
,
therefore
will
I
not
be
yours
.
&c.
Whereby
you
may
plainely
perceiue
the
saying
of
S.
Paul
confirmed
by
the
Prophet
,
to
wit
:
The
same
which
he
teacheth
concerning
the
naturall
branches
,
which
he
sayde
were
hewen
of
from
the
Oliue
tree
.
And
now
(
ye
men
of
Israel
)
where
is
that
your
arrogant
vaine
glorious
vaint
of
the
ofspring
of
your
kindred
?
If
to
be
issued
of
the
race
of
Abraham
be
prised
so
highly
in
the
sight
of
God
,
what
meaneth
then
this
casting
away
of
the
Israelites
,
mencioned
by
the
Prophet
?
what
signifieth
that
speciall
choyse
,
and
calling
of
the
Gentiles
,
and
the
wilde
Oliue
tree
to
be
planted
in
their
place
?
for
so
wee
reade
the
promise
set
downe
by
the
Prophet
:
Osee
.1
.
And
the
nomber
of
the
children
of
Israel
(
sayeth
hee
)
shal
be
as
the
sande
of
the
sea
,
which
can
not
be
measured
and
tolde
.
And
in
the
place
where
it
was
saide
,
yee
are
not
my
people
,
it
shal
be
sayd
vnto
them
,
you
are
the
sonnes
of
the
liuing
God
It
was
a
singular
prerogatiue
for
them
not
being
Israelites
borne
,
to
be
named
and
nombred
amongst
the
true
children
of
Israel
.
But
that
other
did
farre
surmount
,
that
being
before
the
broode
of
the
deuil
,
they
should
now
be
called
the
sonnes
of
the
liuing
God
.
The
calling
of
the
Gentiles
,
according
to
Osee
the
Prophet
.
And
to
whom
(
I
beseech
you
)
is
this
vnspeakable
benefite
promised
?
forsooth
neither
to
the
Israelites
nor
to
the
Iewes
,
nor
to
them
which
seemed
to
apperteine
vnto
God
,
but
vnto
them
which
were
altogether
seuered
,
&
estranged
from
God
:
the
very
abiect
,
&
rascall
Gentiles
,
barbarous
&
vncircumcised
heathen
perdie
,
whome
the
incomprehensible
mercie
of
God
will
ioyne
neere
vnto
him selfe
,
and
wil
engraffe
them
into
the
roote
of
his
owne
naturall
Oliue
tree
,
hauing
first
sawed
of
the
naturall
branches
,
in
whose
steade
he
shal
gather
the
Gentiles
together
,
from
out
a
wylde
Oliue
tree
,
in
such
plentifull
aboundance
and
infinite
heapes
,
as
will
not
be
comprehended
within
the
territorie
of
Palestine
onely
,
but
like
vnto
the
sandes
of
the
sea
,
The
multitude
of
the
conuerts
Gentiles
,
after
the
testimonie
of
the
Prophets
.
will
replenish
the
whole
worlde
,
farre
and
wide
from
the
rising
of
the
sunne
,
to
the
going
downe
of
the
same
.
Ye
haue
heard
the
minde
and
purport
of
the
Prophet
,
which
if
ye
suppose
to
be
as
yet
not
accomplished
for
your
behoofe
,
through
the
Gospel
of
Messhias
,
our
Lord
and
Sauiour
,
open
your
eyeliddes
,
(
if
you
bee
not
blinde
)
and
beholde
the
innumerable
multitude
of
people
,
and
tongues
,
which
euerie
where
throughout
all
the
worlde
,
doe
professe
the
true
worshipping
of
God
:
nomber
them
,
if
you
be
able
:
but
if
the
quantitie
be
so
infinite
,
as
the
sande
of
the
sea
,
exceeding
all
reache
&
compasse
of
nomber
,
you
may
easily
coniecture
thereby
(
ye
men
of
Israel
)
into
what
streightes
your
wilf●ll
ignorance
forceth
you
,
and
how
perillous
that
frowarde
blindnes
of
yours
is
,
and
withall●bethinke
your selues
in
time
,
what
were
best
for
you
to
embrace
from
henceforth
:
nay
rather
,
how
foolishly
you
haue
behaued
your selues
heretofore
.
God
did
send
his
onely
begotten
sonne
into
the
worlde
,
the
seede
of
a
woman
,
and
borne
of
a
virgine
,
whose
parentage
&
kindred
,
from
whence
he
issued
,
because
you
dyd
not
knowe
,
and
neuerthelesse
were
amazed
to
beholde
his
heauenly
power
in
doing
miracles
,
his
wonderfull
clemencie
employed
to
the
cure
of
all
maner
diseases
,
and
casting
out
of
deuils
,
yet
being
swallowed
vp
of
extreame
madnes
,
&
ouerwhelmed
with
blinde
rancour
,
&
canckred
malice
,
you
did
most
cruelly
despoyle
him
of
life
,
and
spilt
his
guiltlesse
blood
,
without
all
cause
of
offence
.
For
why
may
I
not
iustly
accuse
you
,
as
partetakers
of
the
same
crime
,
sithence
yee
doe
with
whole
bent
affection
of
hatefull
despite
,
pursue
the
embrued
steppes
of
your
bloodie
sires
,
and
gladly
allow
of
that
execrable
murther
?
And
therefore
(
thou
cursed
Iewe
)
thou
art
duly
charged
with
the
guilt
of
innocent
blood
:
englut
therfore
thy
greedie
guts
with
goare
.
Thou
didst
receiue
Cesar
to
be
thy
king
,
refusing
Christ
:
continue
his
bondslaue
sti●
.
Yet
this
worketh
no
grace
in
thee
,
nor
allur●t●
thee
to
abandone
thy
doting
error
:
for
thou
doest
as
yet
breathe
out
villanie
against
the
king
of
the
Iewes
,
whose
name
we
haue
in
greatest
estimation
.
But
what
thinkest
thou
to
gaine
by
kicking
against
the
pricke
?
Doest
thou
not
perceiue
,
how
God
hath
made
frustrate
all
thy
deuises
contrary
to
thine
expectation
?
Doest
thou
not
see
,
how
thy
mischieuous
practises
recoyle
backe
vpon
thine
owne
head
?
Doest
thou
not
feele
thy
downfall
into
the
pit
which
thy selfe
hast
digged●
Thou
seest
the
Temple
so
razed
and
ouerthrowen
to
the
ground
,
that
no
stone
thereof
can
be
found
:
thou
doest
see
thy
religion
vtterly
abolished
,
the
priesthode
,
the
Lawe
,
the
kingdom
,
your
cities
,
your
nation
,
your
race
and
,
kindred
wholy
extinguished
:
brie●ely
thou
canst
recompt
no
one
thing
remaining
,
but
a
fewe
wretched
roages
,
and
contemptuous
runnagates
,
true
monuments
of
the
outragious
insolencie
,
and
miserable
calamitie
of
their
forlorne
forefathers
:
yea
,
that
seely
small
porcion
also
,
enduring
through
none
other
priuilege
,
then
by
this
commendation
of
Paul
,
and
the
gentle
suffer●●ce
of
the
Christians
.
And
beeing
thus
continually●
turmoyled
wyth
sundrie
miseries
,
notwithstanding
Gods
iust
iudgement
doeth
daylie
execute
newe
encreases
of
his
seuere
wrath
against
you
:
yet
are
your
myndes
so
intoxicate
with
the
poysoned
do●●oreanche
of
bewitched
ignoraunce
,
that
these
woonderfull
scourges
can
plie
your
heartes
to
no
better
grace
,
persisting
still
in
peruerse
frowardnes
,
as
that
these
pinching
plagues
(
the
horrour
whereof
might
haue
preuayled
to
procure
amendement
)
seeme
rather
to
stirre
and
prouoke
you
to
further
crueltie
.
For
albeit●
you
do
plainely
perceiue
,
and
can
not
denye
,
but
that
all
whatsoeuer
your
owne
Prophets
haue
foretolde
of
the
Messhias
,
is
absolutely
accomplished
in
the
person
of
Christ
Iesu
:
albeit
you
may
easily
learne
out
of
the
holie
Scriptures
,
&
by
continual
experience
and
successes
of
tymes
,
that
there
is
none
other
Christ
,
but
euen
the
same
whome
the
whole
worlde
doeth
worshippe
at
this
present
:
albeit
you
sensibly
feele
that
you
are
become
a
mockerie
,
not
to
almightie
God
onely
,
but
accompted
also
no
better
then
rascalles
&
runnagates
of
al
nations
of
the
world
:
Th
ho●ribl●
ca●a●●●i●
o●
the
Iewes
.
yet
do
yee
curse
Christ
in
your
synagogues
dayly
,
and
expect
yet
an
other
Messhias
(
I
know
not
whome
)
which
you
shal
neuer
see
,
but
in
that
terrible
&
dreadfull
day
of
wrath
,
Zach
12.
at
what
time
maugte
your
teeth
,
you
shal
beholde
him
whome
you
haue
cruelly
crucified
.
What
monstruous
hardnes
of
heart
is
this
(
yee
men
and
Hebrewes
)
that
so
many●
heauenly
oracles
of
so
many
your
owne
Prophets
,
so
many
manifest
testimonies
of
sacred
scriptures
,
so
many
horrible
punishments
,
so
many
vnmercifull
plagues
wherewith
your
nation
is
,
and
hath
bene
continually
tormented
,
can
not
enduce
you
to
conceiue
some
sparkle
,
of
true
repentance
?
The
Romanes
did
●ansacke
you
with
such
outrage
in
their
conquest
,
that
they
spared
neither
yong
nor
olde
,
men
,
women
,
nor
infants
,
neither
left
one
stone
standing
vpon
an
other
of
your
whole
citie
.
Finally
,
your
habitations
are
become
waste
and
desolate
,
ye
haue
now
neither
citie
nor
temple
,
kingdome
nor
priesthode
,
people
nor
Prophete
,
and
(
which
of
all
other
is
most
lamentable
)
you
haue
eyes
that
can
not
see
,
eares
that
can
not
heare
,
nor
hearts
that
can
vnderstand
,
whereby
you
may
repent
,
and
be
conuerted
to
your
liege
Lord
and
●●u●reigne
king
.
Bu●
go
ye
to
:
let
all
that
which
is
past
,
An
exhortation
to
the
Iewes
.
be
imputed
either
to
your
ignoraunce
,
or
to
the
wrathful
vengeance
of
God
for
your
vnbeliefe
sake
,
because
ye
knewe
not
the
tyme
of
your
visitation
.
And
beyng
allured
&
stirred
vp
to
better
remembrance
,
by
so
manifold
examples
,
learne
now
at
the
length
by
the
preaching
of
the
Gospel
,
to
acknowledge
our
Christ●Iesu
the
Lord
of
peace
,
of
meekenes
,
&
of
humilitie
,
to
be
the
onely
Messhias
,
sent
from
God
the
father
:
in
whose
name
all
nations
of
the
earth
shal
be
saued
,
&
to
whome
all
knees
in
heauen
and
earth
ought
to
bow
downe
,
and
prostrate
them selues
.
There
was
sometimes
an
vnsa●orie
season
of
darkened
ignorance
,
when
as
our
Temples
also
were
polluted
with
filthy
Idolatrie
:
but
nowe
sithence
all
cloudes
of
foggy
superstition
are
for
the
more
part
scattered
and
vanished
out
of
sight
,
&
the
cleare
dawning
of
the
lightsome
trueth
of
Christs
Gospel
displayeth
his
orient
beames
,
treade
no
longer
the
dyrty
tracke
of
superstitiouse
mismases
:
but
returne
with
vs
,
and
be
made
partakers
of
the
liuely
welspring
of
syncere
and
pure
doctrine
.
The
same
Christ
,
whome
you
do
persecute
,
must
be
worshipped
:
whose
doctrine
you
do
practize
to
roote
out
,
euen
he
doth
offer
you
saluation
freely
and
fr●nkely
.
The
same
whome
you
contemptuously
entreated
as
a
man
,
is
woorshipped
in
all
the
worlde
both
God
and
man
,
howsoeuer
ye
despised
him
(
as
Ioseph
was
sometyme
reiected
of
his
brethren
)
yet
reygneth
he
in
the
glorie
of
his
father
:
whome
you
mortall
men
belee●ed
to
dye
the
naturall
death
,
the
same
reuiued
agayne
immortall
,
and
shall
lyue
in
immortalitie
for
euer
.
Whome
your
forefathers
embased
vnder
the
raskall
rabble
of
the
people
,
and
accompted
for
an
abiect
,
and
outcast
of
all
men
,
euen
to
his
Maiestie
doe
all
the
loftie
estates
,
and
stately
powers
of
heauen
and
earth
prostrate
and
humble
them selues
:
that
the
saying
of
Esay
may
aptly
be
verified
in
this
place
,
Esay
.62
.
The
kings
of
the
earth
shal
stoppe
their
mouthes
before
him
.
Whom
you
reproched
with
the
most
shamefull
death
of
the
crosse
,
the
very
same
crosse
is
turned
into
his
glorie
,
to
our
saluation
,
to
the
iudgement
of
the
world
,
to
the
destruction
of
his
enemies
,
and
euerlasting
consolation
of
them
that
be
redeemed
.
So
that
here
agayne
the
prophecie
of
Esay
may
seeme
to
take
effect●
Esay
.35
.
And
euerlasting
ioye
shal
be
vpon
their
heads
,
and
sorow
and
mourning
shall
flee
away
.
Finally
,
whose
name
your
forefathers
hoped
to
haue
bene
razed
out
of
all
mens
memory
,
the
very
same
name
hath
God
magnified
aboue
all
the
glorie
of
Angels
and
men
:
at
the
calling
vpon
whose
name
,
the
dead
aryse
againe
,
maladies
are
cured
,
deuils
doe
tremble
and
quake
for
feare
,
vncleane
spirites
are
tormented
,
and
flee
awaye
:
yea
the
whole
Ierarchie
of
Angels
doe
bowe
downe
and
worshippe
.
Nowe
for
as
much
as
these
thinges
are
so
manifest
,
that
no
man
can
be
ignoraunt
of
them
,
I
doe
woonder
much
what
reason
you
can
alleadge
,
to
colour
your
obstinate
contumacie
,
who
being
taught
by
so
many
examples
,
can
content
your selues
neuerthelesse
to
lye
still
snorting
and
slumbring
in
vanishing
shadowes
:
&
neglecting
the
very
naturall
sonne
of
God
,
can
gro●e
like
buzzards
,
after
asēselesse
imaginatiue
shape
,
of
I
know
not
what
Meschias
:
when
as
your
true
Meschias
is
already
come●
or
besides
him
els
shal
neuer
any
one
come
:
vnlesse
al
your
own
prophets
were
lyars
,
who
haue
described
vnto
you
none
other
Meschias
,
but
this
one
onely
person
.
But
this
matter
happely
may
offend
you
,
A
stombling
blocke
to
the
Iewes
.
(
to
repete
againe
somewhat
of
that
I
haue
spoken
)
because
his
comming
was
contemptible
,
base
&
of
no
reputation
,
because
he
was
condemned
to
death
,
because
he
was
crueified
on
the
crosse
,
because
he
dyed
and
was
buryed
.
But
if
euery
of
these
had
not
mette
,
&
bene
concurrant
together
in
this
one
person
,
he
could
neuer
haue
bene
the
true
Messhias
:
neither
would
my selfe
haue
acknowledged
him
.
But
you
tarry
gaping
still
after
some
gaye
glorious
king
.
Well
:
and
what
wanted
in
this
person
(
I
beseeche
you
)
to
the
absolute
measure
of
hyghest
royaltie
?
whome
the
Lord
did
so
aduaunce
to
the
ryght
hande
of
his
omnipotent
power
:
at
that
bryghtnes
of
whole
maiestie
you
saw
the
sunne
lose
his
light
,
the
earth
quake
:
you
sawe
graues
opened
,
you
sawe
stones
cracke
in
sunder
,
you
saw
also
the
veile
of
the
Temple
rent
in
pieces
.
Or
if
you
did
not
see
it
with
your
owne
eyes
,
your
forefathers
beheld
them
all
,
whereof
they
could
neuer
deny
any
one
tytle
.
So
did
they
see
him
poore
and
base
,
you
will
say
:
I
confesse
no
lesse
,
what
then
?
Yet
they
conceyued
not
the
power
and
force
of
that
his
basenes
,
nor
how
honourable
that
reproche
was
.
In
like
maner
they
sawe
him
dead
,
yet
they
co●●●aued
not
the
mystery
of
his
death
:
they
conceiue●●ot
(
I
say
)
how
it
pleased
the
Lord
by
the
death
of
this
one
man
,
to
open
a
waye
for
saluation
to
all
people
.
They
conceyued
not
that
the
tyrannie
of
the
deuil
was
vanquished
by
the
ignominy
of
the
crosse
,
and
that
all
sacrifices
&
shadowes
were
finished
by
this
onely
sacrifice
.
But
so
it
pleased
God
the
father
to
giue
his
sonne
vnto
vs
,
for
a
patterne
of
perfect
humilitie
,
&
by
this
meanes
to
glorifie
his
onely
begotten
.
The
brightnes
of
whose
glorie
,
if
you
do
acknowledge
,
there
remayneth
matter
ynough
to
saue
you
:
but
if
you
wyll
not
acknowledge
him
,
this
is
also
matter
ynough
to
condemne
you
.
And
will
ye
,
or
nill
ye
,
you
shal
be
forced
to
confesse
,
that
no
counsell
,
policie
,
or
deuice
of
man
,
is
able
to
counteruayle
the
counsel
of
God
,
neither
any
force
and
power
of
men
,
is
able
to
withstand
the
power
of
CHRIST
.
But
I
hope
well
of
your
amendement
:
for
why
should
I
not
hope
,
when
as
I
finde
S.
Paul
to
conceiue
so
well
of
your
returne
againe
?
Wherfore
ye
men
and
Iewes
,
seeyng
●●●eare
the
name
of
Iewes
,
(
which
by
interpretation
is
called
Confessours
)
plucke
vp
your
hearts
,
rayse
vp
your
mindes
,
perseuere
no
l●nger
in
your
woont●d
obstinacie
against
your
owne
Prophetes
:
withstande
not
from
henceforth
the
manifest
lyght
of
the
Gospel
.
Lette
the
profession
of
your
fayth
be
sounde
,
syncere
,
and
pure
at
the
length
,
learne
to
vnderstande
the
Lawe
of
God
after
the
spirituall
meaning
,
and
sense
of
the
holy
Ghost
:
so
shal
ye
beginne
to
be
accompted
,
according
to
the
nature
of
your
names
,
pure
professors
of
the
trueth
.
Be
not
dismayed
with
despaire
to
attayne
euerlasting
life
,
because
you
crucified
the
sonne
of
God
:
your
errour
only
procured
this
mischiefe
.
God
wyll
not
the
death
of
a
sinner
,
but
that
he
may
be
conuerted
,
li●e
&
be
saued
.
The
most
horrible
cryme
that
may
be
imagined
,
can
be
no
estoppell
to
saluation
against
him
that
wil
beleeue
.
Only
acknow●ledge
your
wickednes
,
&
repose
your
trust
in
the
free
promises
of
the
Gospel
,
and
ye
shall
freely
receiue
the
reward
of
eternal
felicitie
,
freely
offered
vnto
you
.
It
is
an
haynous
reproche
against
the
glory
of
God
,
to
be
disobedient
to
the
prophets
:
it
is
much
more
haynous
to
persecute
,
&
murther
them
.
But
to
racke
the
sauiour
of
the
world
vpon
the
crosse
,
is
●f
all
other
most
execrable
.
Yet
hath
the
Lorde
promised
to
forget
all
these
iniuries
,
if
ye
wil
but
repent
you
of
them
:
neither
requireth
he
the
blood
of
beastes
at
your
handes
,
to
purge
those
offences
.
Christ
is
the
perfect
Sacrifi●e
offered
for
the
sinnes
of
all
people
.
Onely
acknowledge
your
sinnes
,
bragge
no
more
of
your
owne
righteousnes
from
henceforth
,
beleeue
only
in
the
sonne
of
the
lyuing
God.
If
he
were
not
the
sonne
of
God
,
declare
them
vnto
vs
,
who
was
his
father
in
earth
,
if
you
can
.
If
he
were
not
a
Prophete
,
The
nature
of
Christ.
howe
could
he
,
not
onely
conceaue
in
minde
,
but
in
words
also
foretell
&
expresse
the
destruction
of
your
na●ion
,
the
dismembring
of
your
commonwealth
,
the
abomination
standing
in
the
holie
place
:
yea
,
euery
of
them
orderly
as
they
en●ued
?
Howe
coulde
he
prophecie
of
his
owne
rising
againe
the
thirde
day
,
The
prophecies
of
Christ
&
of
the
sending
of
the
holy
Ghost
?
Howe
could
he
know
the
ce●●aintie
of
the
calling
of
the
Gentiles
,
the
denying
of
Peter
,
and
of
many
other
things
,
partly
come
to
passe
already
,
partly
to
be
accomplished
hereafter
?
And
if
he
vttered
any
one
vntruth
in
any
of
al
these
,
condemne
him
for
a
lyar
:
But
if
experience
&
approued
e●idence
of
the
orderly
successes
&
euents
thereof
,
haue
openly
denounced
his
woordes
to
be
true
,
what
should
staye
and
hinder
you
from
the
trueth
?
For
to
speake
nothing
of
his
miraculous
workes
,
tell
vs
yet
,
if
you
did
euer
heare
of
the
like
,
Christs
miracles
.
or
if
any
skill
,
policie
,
or
industrie
of
man
myght
possibly
reache
vnto
the
like
.
But
if
this
so
great
and
incredible
power
did
so
farre
surmounte
all
abilitie
of
mans
strength
and
capacitie
:
hereof
may
you
suff●ciently
gather
,
how
you
ought
to
iudge
of
the
inestimable
power
of
his
Diuine
nature
.
But
for
as
much
as
the
excellencie
of
heauenly
thinges
are
of
their
owne
nature
vnsearchable
,
nor
can
be
attayned
vnto
by
mans
policie
,
or
worldly
wisedome
,
but
must
be
discouered
by
the
onely
operation
of
Almightie
God
:
A
prayer
for
the
Iewes
.
I
doe
most
humbly
praye
and
beseec●e
the
same
God
the
father
of
our
Lord
and
Sauiour
Iesus
Christ
,
for
his
deare
sonnes
sake
,
that
as
he
hath
long
sithence
,
according
to
his
iust
iudgement
,
executed
his
wrath
agaynst
your
vnbeliefe
,
by
cutting
you
off
from
your
naturall
roote
,
so
it
may
please
him
of
his
i●finite
mercy
(
whereby
he
is
of
power
to
pl●●t
you
into
your
former
dignitie
agayne
)
that
your
hearts
beyng
deliuered
from
the
thicke
cloudes
of
obstinate
infidelitie
,
our
Lorde
&
sauiour
Christ
Iesu
,
the
only
&
vndoubted
Messhias
,
may
enlighten
your
soules
,
&
gather
you
home
againe
to
your
natural
roote
:
That
is
to
say
,
that
he
wil
vouchsafe
to
reduce
you
againe
into
his
owne
familie
,
with
his
elect
Saints
,
and
make
you
partakers
of
his
gladsome
Gospell
,
and
euerlasting
felicitie
:
That
as
the
roote
is
holy
,
so
the
braunches
also
recouering
the
naturall
verdure
of
their
honorable
stocke
,
may
be
engraffed
againe
by
faith
,
from
whence
they
reuolted
through
vnbelie●e
.
For
performance
whereof
,
to
remoue
away
all
mistrust
of
wel
conceauing
hope
,
as
also
to
be
of
assured
confidence
,
that
the
time
of
your
recouery
is
euen
at
hand
,
S.
Paul
doth
minister
speciall
matter
of
comfort
,
who
in
the
selfe
same
sermon
which
he
preached
concerning
the
falling
away
of
the
Iewes
,
doth
not
onely
sette
downe
his
owne
iudgement
therof
,
but
also
very
plainly
disclose
that
high
mystery
touching
that
blessed
and
ioyfull
returne
of
the
Iewes
,
reuealed
as
it
were
vnto
him
,
by
the
secret
counsel
,
and
determination
of
almighty
God
.
Of
the
which
I
wyll
speake
more
hereafter
by
the
help
of
Christ
,
An
exhortation
to
the
Gentiles
and
Christians
.
after
that
I
haue
debated
somewhat
with
the
Gentiles
(
whom
the
Lorde
hath
called
)
and
haue
in
fewe
words
exhorted
my
dearely
beloued
brethren
in
Christ
,
to
be
myndeful
of
those
things
,
according
to
my
simple
understanding
.
And
yet
I
see
no
cause
,
why
I
should
spend
any
long
time
herein
:
for
I
doe
firmely
trust
,
that
all
those
sayings
are
already
noted
by
you
,
yea
&
deepely
imprinted
in
your
mindes
,
which
the
Apostle
doth
teach
here
,
touching
the
due
obseruation
of
our
calling
,
so
that
mine
exhortation
shal
not
be
much
needeful
in
this
place
.
First
,
I
suppose
that
you
are
not
ignorant
of
the
great
rigor
that
God
executed
vpon
his
people
,
wherwith
if
he
would
haue
punished
you
,
what
might
haue
letted
him
I
pray
you
?
Yea
rather
what
was
the
cause
,
why
he
did
not
punish
you
?
Do
ye
thinke
that
any
of
you
were
endued
with
any
such
excellencie
,
as
ye
myght
thereby
challenge
any
preeminence
aboue
the
Iewishe
nation
?
Were
not
wee
sometimes
euen
in
the
same
plyght
,
that
many
Iewes
remayne
in
at
this
day
:
to
witte
,
vnfaithfull
vnbeleeuers
in
the
sight
of
God
?
Then
if
God
excluded
the
Iewes
for
their
vnbeleefe
(
as
he
dyd
)
what
argument
myght
enduce
him
to
haue
more
compassion
vpon
the
Gentiles
,
who
were
sometymes
as
voyde
of
fayth
,
as
they
are
nowe
?
Whereby
you
may
perceyue
(
my
deare
brethren
)
howe
the
inestimable
mercie
of
God
doeth
miraculously
woorke
in
mans
election
,
beyonde
all
hope
and
capacitie
of
man
,
who
hath
compassion
on
whome
it
pleaseth
him
,
and
hardeneth
the
hearts
of
whome
him
lysteth
.
That
it
may
ryghtly
be
sayde
,
That
it
consisteth
neyther
in
the
power
of
the
wylling
,
nor
of
the
running
to
obtayne
mercie
,
but
in
the
mercyfull
God
.
If
this
be
not
yet
apparaunt
vnto
you
,
looke
vpon
those
Israelites
,
that
are
yet
forsaken
of
God
:
who
were
sometymes
in
his
fauour
,
and
you
admitted
in
their
steade
.
What
was
the
cause
thereof
,
I
praye
you
?
Thou
wyle
saye
,
that
the
Naturall
braunches
were
broken
off
,
that
I
myght
be
engraffed
in
.
It
is
true
in
deede
,
they
were
broken
off
,
as
thou
sayest
.
But
good
sir
,
this
was
not
done
for
thy
sake
,
but
for
their
owne
vnbeleefe
sake
.
And
yet
it
followed
hereupon
,
that
we
were
planted
in
:
neither
is
this
false
,
that
thou
speakest
.
But
this
is
not
the
point
I
seke
for
:
there
is
yet
an
other
thing
,
to
witte
,
not
whether
the
Iewes
were
broken
off
:
But
I
woulde
fayne
knowe
,
what
vertue
was
in
thee
,
that
myght
procure
thee
to
be
engraffed
in
their
place
.
And
wherfore
should
they
,
beyng
natural
branches
,
be
hewen
off
?
If
you
compare
with
them
in
auncienty
of
race
,
they
did
farre
excell
you
in
auncientie
of
byrth
,
and
dignitie
of
parentage
.
For
they
were
your
elders
farre
,
by
which
tytle
they
myght
lawfully
challenge
the
preeminence
of
the
birthright
.
If
you
stande
with
them
vpon
deseruinges
,
howe
precisely
dyd
they
pursue
the
prescript
rule
of
ryghteousnesse
?
whereof
thou
dydst
take
no
regarde
at
all
,
although
in
trueth
they
were
neuer
able
to
attayne
the
perfection
they
sought
for
.
If
thou
contende
with
them
in
excellencie
of
zeale
,
they
wanted
not
very
feruent
and
entier
zeale
,
albeit
their
earnest
bent
affection
wanted
true
understanding
.
If
thou
boast
vpon
thy
vpryghtnesse
of
lyfe
,
surely
we
Gentiles
were
in
no
respect
comparable
vnto
them
in
conuersation
of
life
.
If
thou
haue
regarde
to
the
paynefulnes
of
the
toyle
,
or
estate
of
the
calling
,
they
did
beare
the
brunt
and
heate
of
the
sunne
,
and
were
then
first
,
when
as
thou
camest
into
the
vineyarde
skarsely
amongst
the
last
,
euen
at
the
last
caste
.
All
which
notwithstanding
thou
doest
playnely
perceyue
,
that
they
are
rent
off
from
the
naturall
stocke
,
whereupon
they
grewe
,
and
thy selfe
beyng
otherwise
a
starueling
boughe
of
a
wylde
Oliue
tree
,
and
of
an
vnfruitefull
stocke
,
art
adopted
into
the
inheritaunce
of
the
sonnes
of
God
.
What
shall
we
saye
then
?
Is
God
to
be
accused
of
ingratitude
,
because
he
departed
from
his
owne
?
or
of
inconstancie
,
for
makyng
innouation
of
his
auncient
coue●aunt
?
God
forbydde
.
For
he
dyd
neuer
constrayne
the
perfourmaunce
of
his
promyse
to
any
place
or
people
.
The
promises
of
God
are
not
bound
to
place
,
nor
persons
.
He
made
a
promyse
to
Abraham
onely
,
that
out
of
his
seede
a
sprought
shoulde
yssue
,
in
whome
all
nations
and
kynredes
of
the
earth
should
be
blessed
.
For
he
doeth
not
saye
,
In
thee
all
nations
shall
be
blessed
:
but
in
thy
seede
:
in
whome
all
men
truely
shoulde
be
rewarded
with
lyfe
euerlasting
,
as
many
as
would
receyue
him
:
as
on
the
other
side
,
he
that
dyd
refuse
him
,
shoulde
obtayne
no
mercie
nor
fauour
at
Gods
handes
.
And
it
is
not
to
be
doubted
,
that
this
seede
is
the
very
Sonne
of
God
,
whome
if
the
Iewes
woulde
once
at
the
last
louingly
embrace
,
they
shoulde
no
more
be
excluded
from
the
benefite
of
the
promyse
.
But
for
as
much
as
they
doe
yet
not
onely
refuse
him
,
but
continue
also
their
cancred
outrage
against
him
with
execrable
cursings
,
and
cruel
spoyling
this
seede
in
his
members
so
horribly
:
there
is
no
cause
,
why
they
shoulde
presume
to
challenge
any
prerogatyue
of
the
promyse
,
sith
the
person
could
not
prescribe
vpon
the
promyse
as
made
vnto
him
,
but
in
respecte
of
the
seede
.
But
why
was
not
this
bene●ite
of
fayth
and
beliefe
in
Christ
impartened
to
the
Iewes
,
as
well
as
to
the
Gentiles
indifferently
?
Some
question
in
deede
myght
be
mooued
herein
,
if
the
same
had
not
alreadie
bene
discussed
by
his
Prophetes
sufficiently
:
to
wytte
,
That
the
Iewes
them selues
shoulde
loathe
,
reiect
,
yea
and
procure
the
death
of
their
owne
Messhias
.
And
if
yet
any
person
wyll
seeme
so
captious
,
to
be
further
inquisitiue
to
learne
why
the
Iewes
are
not
able
to
comprehende
that
,
which
is
layde
open
to
the
Gentiles
,
the
same
may
be
satisfyed
with
this
●itte
and
reasonable
answere
:
Whereas
the
Iewes
were
throughly
perswaded
in
minde
,
and
confirmed
in
conscience
,
by
custome
of
long
continuaunce
,
A
necessary
cause
,
why
the
●ewishe
common
wealth
shuld
be
abolished
.
that
no
ryghteousnesse
was
acceptable
in
the
syght
of
God
,
but
that
which
consisted
in
perfourming
the
workes
of
the
Lawe
,
and
celebrating
the
Sacrifices
,
and
ceremonies
of
the
same
,
and
that
this
false
conceaued
opinion
,
so
deeply
rooted
in
the
heartes
of
men
,
coulde
by
no
meanes
els
be
extirped
and
plucked
out
,
but
by
the
vndermyning
,
and
vtter
ouerthrowe
of
the
name
of
that
nation
,
the
whole
common
wealth
thereof
,
together
with
all
the
Sacrifices
and
ceremonies
appertayning
thereunto
.
Heereof
sprang
all
that
blyndenesse
,
and
subuersion
of
the
Iewes
,
albeit
the
same
blyndnes
infected
not
all
in
generall
,
nor
the
same
destruction
was
allotted
vnto
them
,
to
endure
for
euer
.
But
by
this
example
it
may
happely
bee
thought
,
that
God
did
execute
too
much
crueltie
and
rigour
agaynst
those
seely
wretches
the
Iewes
.
Admitte
in
deede
,
that
it
was
so
.
This
was
therefore
a
good
lesson
to
forewarne
vs
,
accordyng
to
Saint
Paules
aduertisement
,
that
wee
shoulde
duely
,
and
with
carefull
consideration
,
exactly
examine
the
seueritie
of
God
:
The
se●eritie
of
God
and
not
his
seueritie
onely
,
but
his
bountyfull
goodnesse
withall
:
That
so
through
the
often
remembrance
of
the
one
,
wee
myght
bee
restrayned
in
a
couenable
feare
,
and
through
the
dayly
recordyng
of
the
other
,
wee
myght
be
raysed
to
thankefulnesse
and
duetyfull
loue
towardes
God
.
A
very
lyuely
example
truely
of
Gods
seueritie
is
heere
expressed
in
the
Iewes
,
who
beeyng
fallen
from
their
auncient
dignitie
,
were
ouerwhelmed
with
such
blyndenes
,
that
notwithstanding
Christ
(
whose
comming
they
looked
for
many
hundred
yeeres
)
was
come
already
,
and
conuersaunt
amongst
them
,
they
shoulde
yet
pursue
him
with
contumelious
reproches
,
rayle
vpon
him
,
The
lenitie
of
God
.
and
persecute
him
.
The
like
president
of
Gods
lenitie
and
gentlenes
,
appeared
in
vs
that
are
Gentiles
,
manifestly
:
whome
of
his
free
mercie
,
he
freely
vouchsafed
to
associate
into
the
felowship
of
such
inestimable
blessednesse
,
which
was
neyther
due
to
our
parentage
,
nor
coulde
be
purchased
by
any
our
deseruinges
.
Sythence
this
is
most
true
,
what
remayneth
,
(
ye
men
and
brethren
beloued
in
our
Lorde
and
sauiour
Iesu
Christ
)
but
that
according
to
the
counsell
of
the
Apostle
,
An
exhorta●ion
to
the
Gentiles
.
premeditatyng
and
continually
recording
the
example
of
the
Iewes
,
wee
become
more
circumspecte
,
and
learne
by
their
ruyne
,
what
we
ought
to
feare
,
and
what
wee
ought
to
eschewe
?
First
,
That
beeyng
taught
by
the
Iewes
vnbeliefe
,
we
endeuour
by
all
meanes
possible
with
earnest
and
heartie
supplications
and
prayers
,
to
escape
that
daungerous
gulfe
of
incredulous
vnbeliefe
.
But
ye
will
demaunde
what
kinde
of
vnbeliefe
that
was
wherewith
they
were
blynded
.
Doe
they
not
beleue
in
one
God
maker
of
heauen
and
earth
?
An
obiection
do
they
not
confesse
as
well
as
we
,
that
the
same
God
is
most
mightie
,
most
mercifull
,
yea
a
most
righteous
iudge
,
and
rewarder
of
deedes
?
The
answere
is
readie
.
The
solucio●●
If
we
were
Angels
or
such
kinde
of
men
,
as
could
not
possibly
decline
out
of
the
way
,
or
had
neuer
fallen
into
errour
,
then
would
this
faith
haue
bene
a
sufficient
couer
to
shroude
vs
,
in
that
we
might
neede
no
further
mediatour
.
But
now
being
altogether
sinful
,
borne
of
sinfull
parents
,
enuironed
with
the
whole
bodie
of
sinne
,
what
do
we
els
when
we
call
vpon
God
without
regarde
of
the
mediator
,
A
perillous
thing
to
seek
God
without
the
mediator
.
then
rayse
his
wrath
,
sharpen
his
vengeance
,
and
prouoke
him
to
aggrauate
the
iudgement
of
our
damnation
,
and
(
to
speake
the
words
of
Esay
)
procure
our
dwelling
with
deuouring
fire
,
Esay
.33
.
and
make
our
habitations
in
euerlasting
flames
?
For
what
can
be
more
dreadfull
for
mans
weake
nature
,
then
to
debate
with
God
without
Christ
?
From
that
which
I
beseech
our
sauiour
Christ
to
preserue
vs
al.
The
other
is
,
left
we
should
foolishly
flatter
our selues
at
other
mens
harmes
.
Faith
is
the
gift
of
God
,
and
consisteth
not
in
anie
demonstration
of
mans
imagination
:
wherevnto
if
it
were
possible
to
attaine
by
force
of
nature
,
by
workes
,
by
dewe
deseruings
of
the
Lawe
,
by
ceremonies
,
by
parentage
,
or
nobilitie
of
race
:
surely
the
Iewes
as
they
were
our
auncients
in
yeres
,
so
approched
neerer
the
election
then
we
.
No
man
ought
to
bee
proude
of
his
faith
.
But
considering
this
faith
dependeth
vpon
the
free
mercy
of
God
onely
,
and
the
free
distribution
of
his
especial
election
:
and
thou
through
the
onely
kindnes
of
the
Lord
,
art
endued
with
that
blessing
,
that
is
denied
to
others
,
thou
mayest
worthily
reioyce
in
this
thy
felicitie
.
But
beware
that
this
singular
felicitie
suggest
not
matter
of
pride
,
as
may
make
thee
treade
downe
,
and
scorne
the
calamities
of
the
afflicted
:
but
learne
rather
by
their
example
,
what
thou
mayest
feare
thy selfe
.
Wherein
no
man
can
enstruct
thee
more
piththily
,
then
saint
Paul
:
Be
not
proude
in
minde
(
saieth
he
)
but
feare
:
for
if
God
spared
not
the
natural
branches
,
take
heede
least
he
spare
not
thee
.
For
thou
,
whosoeuer
thou
be
,
that
standest
in
faith
,
doest
not
stand
so
assured
,
that
thou
maist
not
fall
:
neither
is
their
vnbelief
such
,
as
is
ouerspread
ouer
them
all
,
or
such
as
shall
endure
for
euer
,
and
is
vnrecouerable
.
For
as
there
are
very
many
Iewes
(
as
I
saide
before
)
which
do
confesse
and
professe
Christ
(
as
is
this
one
Iewe
whome
ye
see
here
present
at
this
time
)
so
is
the
Lord
mightie
,
and
of
power
to
haue
compassion
vpon
the
remnant
,
and
rayse
them
vp
,
which
are
yet
forsaken
,
and
troden
vnder
foote
.
And
that
yee
may
the
better
vnderstand
,
that
God
is
of
power
able
to
do
the
same
,
as
also
his
determined
purpose
herein
,
and
what
he
willeth
vs
to
conceiue
thereof
,
I
will
declare
vnto
you
the
iudgement
,
and
hope
of
S.
Paul
touching
the
same
,
where
of
he
doeth
also
vnder
a
certaine
secret
mysterie
make
vs
partakers
.
And
to
this
purpose
it
semed
good
to
s.
Paul
to
aduertise
vs
that
are
Gentiles
,
that
we
shoulde
bee
well
aduised
,
least
being
puft
vp
with
pride
,
and
swelling
with
a
vaine
arrogant
persuasion
of
our
owne
strength
,
wee
conceiue
better
of
our selues
then
is
requisite
,
because
wee
seeme
to
stand
in
better
estimation
then
the
Iewes
:
therefore
he
would
not
haue
vs
ignorant
of
this
great
blindnes
of
the
Iewes
,
as
the
which
neither
happened
to
all
the
Nation
in
general
,
but
in
part
,
vpon
Israel
:
nor
that
the
same
was
past
recouery
,
but
should
endure
only
so
long
,
vntill
the
full
nomber
of
the
Gentiles
were
accomplished
.
And
then
(
saith
he
)
it
shal
come
to
passe
,
that
all
the
people
of
Israel
shal
be
saued
:
which
testimonie
of
the
Apostle
is
a
sufficient
argument
to
declare
,
that
the
Iewes
shal
be
restored
againe
,
if
I
be
not
deceiued
.
But
when
that
returne
of
the
Iewes
shal
be
,
the
diuines
are
not
fully
agreed
vpon
.
The
prophesie
of
S.
Paul
concerning
ye●eturne
of
●he
Iewes
.
When
the
fulnes
of
the
Gentiles
shall
come
(
sayeth
S.
Paul.
)
But
when
that
fulnes
shal
come
,
is
knowen
onely
vnto
him
,
whose
wordes
in
the
gospel
are
these
.
Act
.1
.
It
is
not
for
you
to
know
the
signes
and
the
seasons
,
which
the
father
hath
put
in
his
owne
power
.
Unlesse
peraduenture
we
will
interprete
this
fulnes
in
this
wise
:
that
the
Iewes
shal
continue
so
long
in
blindenes
,
as
the
Gentiles
did
in
vnbeliefe
,
whiles
the
Iewes
remayned
in
beliefe
:
and
that
the
fulnes
of
the
Gentiles
shall
seeme
to
be
accomplished
,
The
fulnes
of
the
Gen●iles
.
when
as
the
Gentiles
may
prescribe
as
long
continuance
in
the
possession
of
Gods
Church
without
the
Iewes
,
as
the
Iewes
did
first
enioy
their
synagogue
without
the
Gentiles
.
The
nomber
of
which
yeres
will
not
vary
much
,
if
the
computation
be
proportionably
made
.
For
,
if
according
to
this
rule
,
ye
deriue
your
nomber
from
the
first
institution
of
the
Iewes
common
wealth
,
vnto
the
vtter
subuersion
of
the
same
,
ye
shall
finde
1564.
the
course
of
which
yeres
if
ye
compare
with
the
calling
of
the
Gentiles
,
that
is
to
say
,
from
the
time
that
the
holie
ghost
was
sent
,
vntil
this
present
time
,
the
nomber
of
yeres
wil
not
be
farre
vnequal
.
And
yet
in
my
iudgment
it
shall
not
be
amisse
,
if
a
man
make
his
calculation
,
hauing
relation
to
those
times
whereof
the
Lord
him selfe
made
mencion
in
the
Euangelist
Luke
.
Luke
.
21.
And
Ierusalem
(
saieth
he
)
shal
be
troden
vnder
foote
of
the
Gentiles
,
vntil
the
tyme
of
the
Gentiles
bee
fulfilled
.
But
the
knowledge
of
the
certaine
moments
and
appointed
minutes
of
that
time
,
we
commit
vnto
the
Lord.
This
onely
wee
learne
most
assured
out
of
S.
Paul
,
that
God
hath
decreed
vpon
an
infallible
certaintie
of
time
,
wherein
the
Gentiles
shall
mount
to
their
fulnes
,
and
the
Iewes
also
after
that
fulnes
of
time
shall
returne
vnto
the
fayth
.
For
speedy
&
good
successe
whereof
,
this
one
thing
doth
minister
plentiful
matter
of
good
hope
,
that
our
Lord
Iesu
Christ
hath
vouchsafed
to
cleanse
his
Churches
euery
where
almost
so
happily
in
these
our
daies
,
&
purged
them
from
al
offences
&
stumbling
blocks
,
which
occasioned
the
Iewes
to
withdraw
themselues
so
long
from
the
participation
of
our
faith
.
A
complaint
against
idolatrie
vsed
in
Christian
Churches
.
And
here
I
might
vse
offred
opportunitie
,
to
exclame
against
the
presumptuous
boldenesse
of
those
persons
whatsoeuer
they
were
,
which
presumed
to
thrust
into
Temples
and
Churches
of
Christians
,
images
,
and
counterfaites
of
hee
saintes
and
shee
saintes
at
the
first
,
and
to
conueye
the
pure
worshipping
of
the
inuisible
God
,
to
the
representations
of
visible
things
,
contrary
to
the
prescript
ordinance
of
the
Law
of
God
,
contrary
to
reason
&
nature
,
contrary
to
the
approued
custome
of
the
elders
,
&
contrary
to
al
example
of
the
Patriarches
,
Prophets
&
Apostles
:
out
of
which
puddle
as
issued
wonderful
stench
,
so
amongst
al
other
,
nothing
more
noysome
than
those
pestilent
Botches
of
imageworship
,
breadworship
,
wine-worship
,
crosseworship
,
signes
&
pourtraictes
of
visible
creatures
,
the
view
wherof
caused
the
true
and
sincere
profession
of
the
christians
to
be
lothsome
to
the
Iewes
,
to
their
great
hinderance
and
preiudice
.
For
what
maruel
was
it
if
the
Iewes
(
that
were
taught
by
the
prescript
rule
of
gods
law
to
abhorre
worshipping
of
images
)
entring
into
the
churches
of
christians
,
&
beholding
the
walles
,
pillers
,
&
al
the
corners
●hereof
,
bedawbed
with
painted
,
&
carued
idoles
,
besides
innumerable
other
bables
of
imagery
,
perceiuing
also
open
market
to
be
made
,
not
only
of
the
picture
of
the
crosse
,
but
of
the
sacrament
of
bread
&
wyne
also
,
displayed
&
blazed
abroad
not
after
the
maner
of
communicating
,
but
gloriously
vaunted
with
singular
magnificence
to
be
honoured
and
kneeled
vnto
:
what
maruel
was
it
(
I
say
)
if
they
being
offended
with
this
open
idolatrie
,
did
so
long
refraine
from
vs
,
and
from
the
discipline
of
our
faith
?
But
it
is
wel
now
,
thanked
be
Christ
,
A
good
beginning
of
a
reformed
Church
amongst
Christians
.
that
these
offensiue
baggage
&
image
worshippings
are
for
that
more
part
defaced
&
scraped
out
of
christian
churches
,
&
the
ancient
puritie
of
christian
profession
,
is
begun
to
take
so
good
footing
,
that
now
amongst
vs
remaine
no
dregges
in
our
temples
,
in
our
religion
,
nor
in
our
doctrine
,
that
may
minister
iust
occasion
of
offence
to
the
Iewes
,
or
any
other
enemies
,
though
thei
inueigh
our
religion
neuer
so
much
.
And
I
would
to
God
,
al
other
that
professe
the
name
of
christians
,
would
yeeld
their
like
endeuour
to
the
abolishment
of
al
corruptions
of
religion
,
and
inciuilitie
of
liuing
out
of
their
congregations
,
which
may
breede
any
further
lothsomnes
to
the
Iewes
.
Truly
this
is
much
to
be
lamented
,
that
our
aduersaries
can
find
no
blemish
of
iust
quarell
in
the
person
of
Christ
Iesu
,
whose
name
we
would
seeme
to
professe
:
and
on
the
other
side
,
to
wit
,
in
vs
nothing
consonant
,
and
agreeable
to
the
true
touchstone
of
Gods
holy
word
,
and
Christes
religion
,
whereof
we
beare
the
name
,
but
all
things
repugnant
and
vnlike
the
pure
&
first
patterne
thereof
.
But
I
wil
not
aduenture
further
vpon
this
quauemire
:
the
sincke
is
deeper
than
can
be
in
this
place
,
or
at
this
time
scowred
or
lanched
.
But
sithence
our
present
purpose
is
now
to
treate
only
of
the
conuersion
of
the
Iewes
:
of
the
good
successe
whereof
,
as
there
is
no
hope
at
all
els
then
by
purging
and
cleansing
the
filthie
puddles
of
our
superstitions
,
the
vnsauerie
stenche
whereof
the
Iewes
can
by
no
meanes
disgest
:
what
remayneth
for
vs
to
do
(
my
deare
brethren
and
honourable
fathers
in
the
Lord
)
but
that
euery
of
vs
in
our
vocation
,
employe
all
our
endeuour
,
facultie
and
power
,
that
nothing
may
be
committed
amongst
vs
,
in
our
default
from
henceforth
,
whereby
the
true
religion
of
Christ
(
which
he
gaue
most
pure
without
spot
or
blemish
)
may
be
defiled
,
and
brought
into
hatred
and
obloquie
,
and
blasphemed
amongst
the
Iewes
,
Turkes
,
Pagans
,
and
vnbeleeuing
infidels
.
My
meaning
here
tendeth
not
to
the
determining
of
controuersies
in
sects
,
nor
of
doutful
controuersies
debated
in
schooles
:
the
censure
wherof
,
I
commit
to
the
great
masters
,
and
doctors
in
diuinitie
:
Onely
my
request
at
this
time
is
,
that
those
grosse
monuments
of
manifest
idolatrie
,
those
fantasticall
deuises
and
friuolous
forgeries
of
signes
and
Images
,
and
those
stagelike
gestures
and
pelting
trumperies
,
frequented
in
Churches
,
as
are
the
praying
for
the
dead
,
worshipping
of
creatures
&
signes
,
forbidding
priests
marriages
,
&
such
like
pieuish
absurdities
(
wherwith
the
Iewes
were
neuer
acqua●n●ed
)
which
are
manifestly
repugnant
to
the
〈◊〉
word
of
God
,
yea
and
contrary
to
common
reason
almost
,
may
be
rooted
out
and
vanished
from
Christian
Churches
and
congregat●ons
:
that
so
wee
may
open
an
entry
to
the
Iewes
and
Turkes
,
to
conceiue
an
inward
desire
to
be
ioyned
to
the
sonne
of
God
:
or
if
we
will
not
do
this
for
the
Iewes
sake
,
let
vs
yet
at
the
least
haue
due
regard
to
our
owne
estate
.
We
haue
bene
plagued
sufficiently
enough
by
the
Turkes
and
Saracenes
for
our
idolatrie
,
if
we
respect
the
sundrie
ouerthrowes
,
famines
,
slaughters
,
and
alterations
of
kingdomes
,
wherewith
the
Christians
haue
bene
miserably
tormented
manie
hundred
yeres
,
to
the
great
delight
of
the
Iewes
:
neither
is
any
hope
almost
of
redresse
from
great
calamities
,
like
to
ensue
,
vnlesse
we
cast
away
this
worshipping
of
idoles
out
of
Christian
congregations
and
Temples
,
(
as
I
said
before
)
and
by
this
meanes
enter
vpon
a
new
course
of
better
conuersation
and
purer
worshipping
of
God
.
But
forasmuch
as
this
notable
enterprise
of
reformation
of
life
,
and
purer
discipline
,
hath
ouer
many
aduersaries
at
this
daye
,
such
as
will
by
no
persuasion
suffer
themselues
to
be
allured
from
their
accustomed
impietie
:
&
that
this
wicked
age
ministreth
no
hope
of
recouerie
by
exhortation
,
and
that
nothing
can
auaile
now
to
bring
this
to
passe
,
but
supplications
and
praiers
:
Let
euery
of
vs
most
humbly
ioyne
together
in
earnest
&
heartie
praier
,
to
the
eternall
God
,
father
of
our
Lord
Iesu
Christ
:
beseeching
him
for
his
dearely
beloued
sonnes
sake
,
that
as
he
hath
shut
vp
all
vnder
vnbeliefe
,
because
he
will
haue
compassion
on
all
,
so
he
will
vouchsafe
to
deliuer
the
Iewes
from
their
infidelitie
,
all
Christians
from
superstition
and
idolatrie
,
and
withall
gouerne
and
sanctifie
his
Church
in
the
same
pure
synceritie
,
wherewith
he
did
beautifie
it
at
the
beginning
.
For
which
cause
we
humbly
beseech
thee
also
,
most
mylde
Sauiour
,
Esay
.59
.
which
art
appointed
King
ouer
thy
holy
hill
Sion
to
manifest
thy selfe
a
redeemer
vnto
thy
people
out
of
that
thy
holy
hil
Sion
,
Rom.
11.
and
to
turne
away
vngodlines
from
Iacob
.
Then
shal
that
come
to
passe
which
thou
didest
promise
long
ago
by
the
mouth
of
the
Prophet
,
that
the
children
of
Iudah
,
and
the
children
of
Israel
being
gathered
together
vnder
one
head
,
Ose●
.1
.
shal
al
together
with
vs
,
with
one
soule
,
one
voyce
,
and
one
mouth
,
acknowledge
thee
to
be
the
true
sonne
of
the
liuing
God
,
shall
magnifie
thee
our
redeemer
,
and
attaine
eternall
saluation
of
bodie
and
soule
,
together
with
vs
,
in
thy
euerlasting
kingdom
,
through
thee
,
our
Lord
and
Sauiour
,
Amen
.