¶
A
Postill
,
or
Exposition
of
the
Gospels
that
are
vsually
red
in
the
churches
of
God
,
vpon
the
,
Sundayes
and
Feast
dayes
of
Saincts
.
Written
by
Nicholas
Heminge
a
Dane
,
a
Preacher
of
the
Gospell
,
in
the
Vniuersitie
of
Hafnie
.
And
translated
into
English
by
Arthur
Golding
.
¶
Before
which
Postill
is
set
a
warning
of
the
same
NICHOLAS
HEMINGE
too
the
Ministers
of
Gods
woord
,
concerning
the
continuall
agrement
of
Chrysts
Churche
in
the
doctrine
and
true
worshipping
of
God
:
least
any
being
offended
at
the
varietie
of
opinions
〈…〉
of
sectes
,
might
either
forsake
their
profession
,
or
do
their
duetie
more
slouthfully
.
¶
Imprinted
at
London
by
Henry
Bynneman
,
for
Lucas
Harrison
and
George
Byshop
.
TO
THE
RIGHT
honorable
Sr.
Walter
Myldmay
Knight
,
Chauncelour
of
the
Queenes
Maiesties
Courte
of
Eschequer
,
&
one
of
hir
highnesse
most
honorable
priuie
Counsell
,
Arthur
Golding
wisheth
helth
&
prosperitie
,
with
ful
perfection
of
all
Chrystian
knowledge
and
Godlinesse
.
IT
is
,
and
alwayes
hath
bin
the
custome
of
godly
and
well
disposed
Wryters
,
too
imploy
theyr
time
and
trauaile
too
the
maintenaunce
of
vertue
and
Godlinesse
,
and
too
the
furtherance
of
suche
as
are
willing
for
too
learne
.
Whiche
thing
appeereth
by
the
manyfolde
woorkes
of
suche
as
in
tymes
paste
,
too
theyr
owne
great
paynes
&
our
ease
,
haue
searched
out
,
not
onely
the
groundes
of
those
things
that
naturall
reason
is
able
too
reache
vntoo
,
but
also
the
misteries
of
suche
matters
as
haue
neede
of
the
light
and
secret
woorking
of
a
higher
and
more
diuine
power
,
than
reason
is
.
Whereby
they
haue
lefte
vntoo
vs
,
a
plaine
and
pleasaunt
pathway
,
vntoo
all
knoweledge
and
vnderstanding
:
and
the
neerer
that
euery
of
them
approcheth
vntoo
the
truthe
,
the
greater
commendation
doothe
hee
deserue
too
haue
and
the
greater
profit
yeeldeth
hee
too
his
Reader
.
But
neyther
is
there
any
certeintie
in
mortall
mennes
woorkes
,
so
long
as
they
speake
but
of
their
owne
.
Neyther
is
there
any
assured
truthe
too
bee
founde
,
elsewhere
than
in
the
woord
of
GOD
.
Wherefore
like
as
Gods
woorde
is
the
fountayne
of
truthe
,
the
keye
of
knoweledge
,
and
the
lanterne
of
lyghte
,
or
rather
the
very
truthe
,
knoweledge
,
and
light
it selfe
:
So
is
cheefe
(
or
rather
only
)
account
too
be
made
of
their
authoritie
and
doctrine
,
whiche
vnderstanding
the
same
arighte
,
doo
sette
it
foorth
purely
and
sincerely
,
eyther
by
preaching
or
wryting
,
too
the
behoofe
and
commoditie
of
others
,
For
the
scripture
accounted
him
a
leude
seruaunt
,
that
hidde
his
Talent
in
the
grounde
,
and
occupyed
it
not
.
And
certeine
it
is
,
that
hee
hathe
the
true
vnderstanding
and
sense
of
the
Scripture
,
whose
interpretation
beeing
alwayes
one
without
varyablenesse
,
agreeth
with
the
groundes
of
our
fayth
,
wyth
the
meaning
of
the
holye
Ghoste
vttered
in
the
whole
bodye
of
the
Byble
,
and
with
the
vniforme
iudgemente
and
opinion
of
the
Primatiue
Churche
.
Of
suche
teachers
hathe
GOD
at
all
times
raysed
vp
some
,
and
in
these
dayes
hathe
giuen
many
too
his
Churche
:
whiche
labouring
like
good
woorkemen
in
the
Lordes
Vineyarde
,
endeuer
for
too
cutte
vp
the
Brambles
and
Bryers
of
Ignoraunce
,
Errour
,
Hypocrisie
,
and
Superstition
,
nowe
long
time
rooted
in
the
hartes
of
Christians
,
and
in
steade
of
them
too
plant
ageine
true
knoweledge
,
feare
of
GOD
,
holynesse
,
and
religion
,
vntoo
the
aduauncement
of
Gods
glory
and
enlarging
of
Chrystes
kingdome
,
and
too
the
vtter
ouerthrowe
of
Antichryste
,
and
Sathans
tyrannie
.
Suche
a
one
is
the
author
of
this
presente
woorke
,
Nicholas
Heminge
a
Mynister
of
Gods
woorde
in
the
Vniuersitie
of
Hafnia
in
Denmarke
,
who
wrate
this
Postill
in
Latine
,
for
the
helpe
and
furtheraunce
of
his
fellowe
Mynisters
.
Wherein
hee
opening
the
Gospelles
after
the
maner
of
our
Prophecyings
,
setteth
foorth
a
Confirmation
of
the
Articles
of
oure
beleefe
:
and
confuteth
the
cheefe
errours
,
heresies
,
and
abuses
wherwith
the
Church
is
troubled
.
Ageine
,
he
teacheth
the
ryght
vse
of
Chrystes
Gospell
and
Sacramentes
,
and
sheweth
the
frute
of
the
miracles
and
examples
of
Chryst
,
and
of
all
holy
men
.
Moreouer
he
toucheth
the
dueties
of
all
Estates
,
from
the
Magistrate
,
too
the
poore
afflicted
outcast
among
men
,
and
declareth
the
right
vse
of
things
indifferent
.
Finally
hee
instructeth
the
minister
,
and
comprehendeth
the
whole
summe
of
Christian
lyfe
and
doctrine
.
And
these
things
doth
he
,
both
breefly
,
playnly
,
distinctly
and
orderly
,
which
are
great
helpes
of
remembraunce
:
And
also
aptly
,
fully
,
pithely
and
learnedly
,
which
are
great
furtherances
too
instruction
.
As
for
the
Doctrine
that
he
teacheth
,
it
is
sound
and
wholsome
:
in
which
respecte
he
deserueth
credit
and
estimation
.
Besides
this
,
he
applyeth
himselfe
too
the
capacitie
and
edifying
of
the
simple
and
weaker
sorte
,
whome
he
rather
dieteth
with
sweete
milke
,
than
combereth
with
strong
meates
.
And
in
this
respect
,
he
dooth
(
as
it
were
)
glaunce
ouer
certaine
poyntes
of
deepe
misterie
,
leauing
them
too
the
consideration
of
suche
as
are
more
profounde
in
knowledge
and
vnderstanding
,
and
growne
too
more
perfection
and
ripenesse
in
Christ
.
Yet
wanteth
he
not
whereby
the
wyser
and
stronger
sort
also
may
bee
furthered
.
For
he
hath
diuers
wordes
that
cary
the
effect
of
whole
sentences
:
and
sentences
that
conteine
large
matters
.
By
bothe
which
,
he
oftentimes
giueth
incling
of
more
too
be
gathered
,
than
is
openly
expressed
:
and
so
dooth
he
bothe
sharpen
the
witte
,
and
open
the
vnderstanding
.
Therfore
at
suche
time
as
Lucas
Harison
and
George
Bishop
Stacioners
,
men
well
mynded
towards
godlynesse
and
true
Religion
,
taking
vppon
them
too
Imprint
this
woork
at
their
proper
charges
,
requested
mee
too
put
the
same
intoo
English
,
I
willingly
agreed
too
their
godly
desire
:
bothe
for
that
I
hoped
it
might
bee
a
furtherance
and
helpe
too
the
simple
and
vnlearned
sorte
of
our
ministers
in
England
,
(
of
whom
would
God
the
knowledge
were
as
great
as
is
their
number
)
:
And
also
for
that
I
thought
it
a
meete
occasion
whereby
I
might
testifie
my
duetyfull
good
will
towardes
youre
honoure
,
for
your
great
goodnesse
extended
vntoo
mee
at
the
commendation
of
your
deere
freende
and
my
speciall
well
willer
Sir
Thomas
Smith
.
To
whome
I
thinke
my
selfe
in
many
respects
greatly
beholding
:
and
yet
in
no
one
respect
more
,
than
for
procuring
mee
an
entraunce
intoo
your
honorable
fauour
.
The
continuance
whereof
(
God
willing
)
I
shall
not
cease
too
seeke
by
all
wayes
and
meanes
of
dutie
:
of
which
I
beseeche
you
too
accepte
this
Booke
as
a
first
hansel
,
and
to
suffer
this
my
trauell
so
necessarie
&
behooffull
,
too
passe
foorth
vnder
your
fauourable
protection
,
to
the
profit
of
our
comon
countrey
,
and
the
glorie
of
GOD
.
Written
at
London
,
the
.xij.
of
October
.
ANNO.
1569.
¶
Too
all
the
seruaunts
of
God
,
and
Ministers
of
Iesu
Chryst
,
his
deere
beloued
brethren
in
Chryste
,
within
the
famous
Realmes
of
Denmark
and
Norwey
,
Nicholas
Heminge
Minister
of
the
Gospell
in
the
vniuersitie
of
Hafnie
,
wisheth
grace
,
mercie
and
peace
from
God
the
Father
,
and
from
our
Lorde
Iesu
Chryste
.
IT
is
very
behooueful
(
right
déere
beloued
brethren
)
too
marke
the
continuall
consent
of
Chrystes
Catholike
Churche
,
in
the
doctrine
and
true
seruice
of
God
:
specially
in
this
moste
great
varietie
of
opinions
,
which
maketh
many
,
(
and
those
not
of
the
woorst
sort
)
too
bée
troubled
in
theyr
mindes
,
douting
with
what
company
they
may
ioyn
themselues
in
felowship
.
For
while
some
boast
of
one
maister
and
some
of
another
,
glorying
of
his
wisdom
and
godlynesse
,
not
without
contempt
of
others
,
whom
they
outface
with
their
lofty
lookes
:
it
commeth
to
passe
that
according
as
they
perceiue
any
man
affectioned
towards
them
to
holde
with
them
or
ageinst
them
,
so
they
with
blind
iudgement
commend
or
discommende
his
doctrine
and
Religion
.
Héereuppon
growe
hartburnings
,
froward
suspicions
,
hatred
,
fallings
out
,
and
desire
of
reuenge
:
wherthrough
all
things
are
turned
vpsidedowne
.
And
from
hence
(
to
passe
ouer
other
things
with
silence
)
springeth
a
double
pleasure
.
For
both
the
enemies
of
the
Gospell
are
boldned
in
theyr
stubbornesse
and
vngodlinesse
:
and
also
the
weaker
and
vnskilfuller
sort
,
which
earst
were
more
forward
in
imbracing
of
the
truth
,
are
not
a
litle
trobled
,
wauering
and
vncertein
,
too
whether
part
they
were
best
too
ioyne
themselues
▪
Among
whom
,
not
a
few
(
as
though
nothing
certein
could
be
taught
or
determined
of
all
the
whole
Religion
)
begin
too
dout
,
not
only
of
al
the
partes
of
it
,
but
also
of
all
maner
of
Religions
.
In
this
case
it
is
our
duetie
(
my
déere
brethren
)
too
succor
the
weake
bothe
with
our
Prayers
and
aduertisements
,
that
they
stumble
not
at
this
huge
heape
and
dunghill
of
opinions
,
and
so
fall
headlong
intoo
certeine
destruction
.
The
best
remedie
for
this
mischéefe
,
is
to
marke
the
continuall
consent
of
the
Catholike
church
,
in
Doctrine
and
in
the
true
seruice
of
God
.
For
as
there
is
but
one
God
:
so
is
there
also
but
one
euerlasting
,
stedfast
,
and
infallible
truthe
of
God
,
one
true
religion
,
one
faith
:
one
rule
wherby
to
liue
well
,
and
one
Church
of
Chryst
,
which
only
knoweth
the
true
maner
how
too
serue
God
aright
.
He
that
is
not
a
Citizen
of
this
Churche
,
is
falne
from
grace
and
saluation
,
though
he
boast
himselfe
too
haue
neuer
so
great
maisters
.
Contrarywise
he
that
in
this
Church
woorshippeth
God
in
spirit
and
truthe
▪
is
the
heir
of
grace
and
saluation
,
though
he
had
but
a
Cow-herd
too
his
maister
or
teacher
.
For
this
matter
hangeth
not
vpon
the
worthinesse
or
vnworthinesse
of
man
,
but
vppon
the
mastership
of
Chrystes
spirit
,
whose
wil
is
,
that
his
pure
and
vncorrupt
woord
should
be
oure
rule
of
life
&
saluation
.
In
the
which
woord
and
woorshipping
taught
in
the
woorde
,
there
hath
bin
a
most
sound
and
perfect
consent
of
all
the
holy
Patriarkes
before
the
flud
and
after
the
flud
:
of
the
Prophets
and
Apostles
:
yea
and
of
al
godly
men
.
Whose
doctrin
and
manner
of
worshipping
if
wée
holde
aright
,
wée
may
lawfully
glorie
in
Chryste
,
that
wée
are
Citizens
of
the
Churche
of
Iesu
Chryst
,
althoughe
the
whole
world
hated
vs
,
and
abhorred
vs
as
Heretikes
.
I
méene
therefore
(
brethren
)
too
say
somewhat
concerning
this
contynuall
agréement
,
too
the
intent
wée
may
bée
assured
in
our selues
,
whither
wée
bée
in
that
consent
of
the
Catholike
Church
,
or
not
,
or
whither
oure
aduersaries
bée
in
it
,
who
making
greate
braggs
of
theyr
maysters
(
whom
they
call
fathers
)
endeuer
with
sword
and
fire
too
stop
the
course
of
the
doctrine
of
the
Prophets
&
Apostles
.
In
the
handling
of
this
matter
,
many
things
surely
do
méete
,
which
all
ame
as
it
were
at
this
one
marke
.
For
of
necessitie
it
must
come
héere
in
question
,
from
whence
true
religion
hathe
his
begynning
,
and
what
assurance
is
therof
:
how
great
hath
bin
the
consent
of
the
church
in
the
same
doctrine
through
all
ages
:
by
what
sleights
Sathan
is
woont
too
assault
the
true
religion
:
and
finally
what
aduisednesse
the
Godly
ought
too
vse
ageinst
the
treasons
and
crafts
of
Sathan
:
least
(
as
oure
first
parents
did
)
wee
suffer
our selues
too
bée
led
with
faire
words
,
from
the
fountains
of
saluation
,
too
the
Diuels
puddles
,
that
is
,
too
mens
traditions
and
wilworshippings
.
Wée
should
not
néede
to
shew
from
whence
true
religion
hath
his
beginning
,
but
that
the
rage
of
men
and
féends
,
bothe
hath
bin
in
olde
time
,
and
is
at
this
day
so
greate
,
that
they
durst
set
vp
newe
religions
,
after
the
blynd
imagination
of
their
owne
brayn
,
maynteyning
them
with
swoorde
and
fyre
,
and
persecuting
that
Religion
,
whiche
is
onely
of
God
:
that
they
may
fulfil
the
prophecie
whiche
was
spoken
of
the
serpents
séede
that
should
byte
the
héele
of
the
womans
séede
.
But
muche
more
rightly
than
these
,
iudged
that
heathen
man
Socrates
,
who
being
demaunded
in
Xenophon
,
which
was
the
true
religion
:
answered
:
It
was
that
whiche
God
himselfe
had
appointed
▪
For
in
as
muche
as
the
Lord
sayth
playnly
by
his
Prophet
,
that
he
abhorreth
the
doctrines
and
worshippings
of
men
:
Let
vs
be
out
of
all
doute
,
that
the
true
and
continuall
abyding
Religion
,
hath
his
beginning
from
the
euerlasting
God
himselfe
.
Apollo
Pithius
béeing
asked
of
the
Atheniens
what
religions
they
shoulde
chéefly
folow
,
answered
,
those
that
their
auncetors
had
vsed
.
When
they
obiected
ageyn
,
that
the
custome
of
their
auncetours
had
oftentimes
bin
chaunged
:
hée
sayde
that
the
best
was
too
bée
folowed
.
For
(
as
Hesiodus
sayeth
)
the
auncient
custome
is
euer
best
:
After
the
same
maner
,
our
aduersaries
in
these
dayes
boast
of
antiquitie
,
vtterly
suppressyng
the
name
of
the
author
of
true
Religion
,
where
as
they
oughte
rather
too
aunswere
as
Socrates
did
,
than
as
the
wicked
féend
did
.
For
like
as
Sathan
abused
the
authoritie
of
antiquitie
,
to
stablish
errors
,
so
do
they
.
True
it
is
in
déede
,
that
the
auncientest
religion
is
best
:
so
as
it
haue
his
beginning
from
God
who
is
best
,
and
not
from
the
olde
serpent
,
who
from
the
first
beginning
brought
into
the
worlde
his
Religion
,
fighting
full
but
ageinst
the
religion
of
God
.
Wherefore
there
is
a
distinction
too
bée
made
betwéene
the
twoo
Antiquities
.
For
the
one
antiquitie
is
referred
too
God
,
and
the
other
too
Sathan
.
The
first
of
these
antiquities
is
the
auncientest
of
all
antiquities
,
as
which
hath
neither
beginning
,
nor
shall
haue
ending
.
Out
of
this
most
ancient
antiquitie
sprang
the
truth
of
God
,
whereby
is
taught
whiche
is
the
true
Religion
,
for
the
confirmation
whereof
,
God
hath
added
woonderfull
recordes
,
which
should
bee
as
it
were
certeyne
euerlasting
and
authorised
seales
of
his
heauenly
truthe
.
The
later
antiquitie
is
such
a
one
as
both
had
beginning
and
shall
haue
ende
,
out
of
which
issued
all
superstition
,
and
vngodlynesse
.
Either
of
these
religions
hath
his
furtherers
,
and
as
it
were
certeine
Patriarks
whome
the
men
of
late
yéeres
haue
termed
fathers
,
of
whome
they
glorie
not
a
litle
.
The
Papists
haue
alwayes
in
theyr
mouthe
,
the
Fathers
,
the
Fathers
:
And
in
all
controuersies
concerning
the
doctrine
and
seruice
of
GOD
,
they
flée
to
them
as
too
theyr
last
Anchor-holde
.
Wee
also
acknowledge
the
Fathers
,
howebéeit
farre
after
another
manner
than
they
doo
.
For
wee
admitte
those
for
Fathers
,
who
hauing
receiued
theyr
Religion
at
Gods
hande
,
haue
also
deliuered
the
same
faythfully
too
posteritie
,
as
are
the
Patriaks
,
holy
Kings
,
Prophetes
,
Chryst
himselfe
,
and
the
Apostles
.
These
onely
doo
wée
reuerence
as
fathers
,
and
too
vary
from
them
in
opinion
wée
iudge
it
a
falling
away
from
saluation
.
Of
the
fathers
that
folowed
the
times
of
the
apostles
,
wée
déeme
according
too
the
rule
of
Ambrose
.
We
iustly
condemne
al
new
things
which
Chryst
hath
not
taught
,
bycause
Chryst
is
the
way
too
the
faithfull
.
Therefore
if
wée
teache
any
other
thing
than
Chryst
hath
taught
,
let
vs
iudge
it
detestable
.
And
according
too
this
rule
of
Paules
:
If
any
man
teach
any
other
gospel
,
accursed
bée
hée
.
But
the
Papistes
to
bleare
the
eyes
of
the
simpler
sort
,
doo
tell
them
they
must
enquire
of
the
auncient
wayes
,
and
that
they
must
not
passe
the
olde
bounds
whiche
our
fathers
and
anceters
haue
stablished
:
which
thing
if
it
be
scarce
lawfull
too
doo
in
the
bounds
and
buttels
of
fields
;
howe
much
lesse
shal
it
be
déemed
lawful
to
be
doon
in
the
bounds
of
Religion
?
Surely
we
passe
not
the
boundes
whiche
God
the
first
founder
of
religion
hath
pitched
:
which
the
holy
Patriarkes
and
Apostles
receiuing
by
heauenly
inspiration
,
maynteined
:
from
which
the
holy
Martyrs
(
among
whom
holy
Abel
holdeth
the
first
place
)
with
inuincible
courage
of
mynd
draue
back
the
Bores
and
Wolues
:
and
finally
which
the
son
of
God
hath
stablished
with
his
owne
precious
blud
:
but
we
abyde
within
them
constantly
.
As
for
the
bounds
which
the
old
serpent
with
his
broode
hath
pitched
,
within
which
is
enclosed
nothing
but
mere
damnation
,
wée
make
no
conscience
too
passe
them
.
Therfore
wée
father
the
true
religion
vpon
God
,
who
is
called
of
Daniell
,
the
auncient
of
dayes
.
Wherby
it
wil
appéere
,
bothe
that
the
same
is
the
auncientest
,
and
that
it
representeth
the
nature
and
disposition
of
the
firste
founder
of
it
.
Wherfore
as
it
is
most
stedfast
euermore
:
so
it
always
continueth
like
it selfe
.
But
whiche
is
that
Religion
continually
stedfaste
in
it selfe
?
What
is
the
effecte
of
it
?
Whiche
are
the
partes
?
Gods
woorde
,
and
the
signe
added
to
the
woorde
appoynteth
the
true
rule
of
Religion
and
seruice
of
God
,
for
God
hath
alwayes
bin
woont
too
vtter
his
will
too
men
by
his
woord
,
and
by
some
outward
signe
.
For
loke
what
the
word
putteth
into
mens
eares
too
be
conueyed
vntoo
the
mynde
,
the
same
thing
doth
the
signe
set
before
the
eyes
too
bée
séene
,
to
the
intent
that
by
them
as
it
were
with
windowes
,
a
certain
light
myght
be
conueyed
in
vnto
the
soule
,
so
as
the
woord
and
the
signe
might
bée
a
double
warrant
,
audible
and
visible
,
the
end
and
drift
of
which
is
all
one
:
Howbéeit
,
so
as
the
interpretation
of
the
signe
is
to
bée
fetched
alwayes
out
of
the
woord
alone
.
What
maner
of
things
these
be
,
the
fiue
times
in
whiche
GOD
vttered
his
woorde
,
and
gaue
signes
,
will
shew
most
openly
:
as
are
the
state
of
man
before
his
fall
:
the
time
wherin
he
was
promised
recouerie
:
the
time
of
renuing
the
promise
:
the
time
of
Moyses
publike
weale
:
and
finally
the
time
of
the
performaunce
of
the
promise
,
by
exhibiting
Iesus
Chryste
our
Lorde
.
It
is
too
bée
shewed
by
Gods
worde
and
heauenly
signes
,
that
in
these
fiue
tymes
the
religion
was
one
selfsame
,
and
alwayes
agréeable
with
it selfe
in
all
poynts
.
Before
mans
fal
when
Adam
was
garnished
with
Gods
image
,
God
had
deliuered
too
man
bothe
the
worde
and
the
signe
.
The
woorde
required
the
knowledge
of
God
and
obedience
towards
him
:
It
forbad
man
too
attempt
any
thing
ageinst
Gods
prohibition
,
vnder
a
threat
of
punishment
:
and
it
had
a
promise
of
immortalitie
,
which
promise
Adam
embraced
by
faith
.
And
the
trée
of
life
as
a
visible
warrant
conueyed
the
same
by
the
eyes
intoo
the
mynde
.
All
whiche
things
tended
too
this
end
,
that
Adam
representing
Gods
Image
as
it
were
in
a
glasse
,
shold
continually
serue
and
praise
God
.
Wherby
it
is
manifest
,
that
the
true
religion
before
mans
fall
,
was
the
pure
woorshipping
of
God
according
too
Gods
woord
,
the
rule
wherof
was
the
woord
and
the
signe
.
The
parts
therof
were
the
acknowledging
of
God
,
beléefe
of
the
immortalitie
that
was
promised
,
and
obedience
towards
God
both
inward
and
outward
.
And
the
end
therof
was
to
represent
gods
image
,
&
too
praise
and
magnifie
him
.
And
in
that
estate
was
the
seruice
of
God
most
perfect
,
such
as
it
shal
be
after
the
resurrection
,
sauing
that
as
then
it
shal
bée
much
fuller
,
not
in
substance
,
but
in
degrées
.
This
manner
of
seruing
God
in
such
sort
as
was
enioyned
too
the
first
man
,
is
required
of
vs
also
after
his
fal
.
Neither
is
ther
any
alteration
made
in
the
maner
of
woorshipping
:
but
there
folowed
an
horrible
mayme
in
all
mankinde
after
the
fall
of
our
first
Parents
,
insomuche
as
no
man
is
able
too
perform
this
seruice
too
the
ful
,
no
nor
too
begin
it
,
vnlesse
he
haue
accesse
too
the
trée
of
life
,
whiche
is
Iesus
Chryst.
Ageine
,
after
that
mankinde
was
falne
in
our
firste
Parents
,
God
eftsoone
vttred
his
wil
by
woord
and
signe
:
wherby
is
learned
with
what
seruice
God
would
bée
woorshipped
after
the
fall
.
By
the
woorde
hée
rebuketh
the
transgression
of
his
commaundement
:
by
the
woorde
hée
made
promise
of
the
Messias
,
who
becomming
man
,
should
pay
the
raunsome
for
Adams
giltinesse
,
and
restore
too
man
the
image
of
God
,
which
he
had
lost
by
sinning
.
And
he
added
a
sign
too
the
woord
which
was
as
it
were
a
certeine
visible
sermon
concerning
the
Messias
.
The
signe
was
the
killing
and
offering
vp
of
beasts
and
frutes
of
the
earth
.
Héerevpon
it
followeth
,
that
God
requireth
the
selfe
same
manner
of
woorshipping
after
the
fall
,
whiche
was
before
the
fall
,
although
it
haue
not
the
same
perfection
,
in
his
degrées
,
whiche
it
had
before
the
fall
.
For
God
requireth
héere
an
acknowledging
of
him
:
hée
requireth
an
acknowledging
of
our
owne
sinne
:
hée
requireth
an
acknowledging
of
Chryst
,
who
is
in
steade
of
the
trée
of
life
that
was
in
Paradise
:
hée
requireth
fayth
in
the
Messias
:
hée
requireth
obedience
through
Faith
,
too
the
intent
that
by
little
and
little
Gods
Image
may
bée
more
and
more
repayred
in
man
by
Chryst
,
that
is
too
say
,
that
in
the
minde
may
shine
assured
knowledge
of
God
:
in
the
soule
,
holinesse
:
and
in
all
the
powers
,
obedience
too
be
perfourmed
according
too
the
precisenesse
of
the
woorde
.
These
things
are
bréefly
shewed
by
woorde
and
signe
in
the
beginning
of
Genesis
.
For
(
that
I
may
vse
Platoes
woords
)
the
auncient
fathers
béeing
better
than
wée
,
and
dwelling
néerer
vntoo
GOD
:
were
better
and
more
substancially
taught
by
shorte
grounds
and
outwarde
signes
,
than
wée
bée
taughte
by
long
Sermons
.
For
in
olde
tyme
thys
manner
of
teachyng
was
common
and
familiar
,
as
well
vntoo
Diuines
as
Philosophers
,
that
what
soeuer
they
hadde
vttered
in
short
groundes
,
the
same
thyng
they
auouched
wyth
certeine
outwarde
signes
.
As
soone
as
man
was
falne
,
GOD
vttered
this
grounde
with
his
owne
voyce
.
The
womans
séede
shall
breake
the
heade
of
the
Serpent
.
The
outwarde
signe
(
whiche
in
a
certeyne
Image
purported
the
same
thing
)
was
the
offering
of
Sacryfises
commaunded
too
the
Fathers
by
GOD
.
Therefore
when
Abell
offered
hys
Sacryfises
,
hée
hadde
an
eye
alwayes
too
the
firste
grounde
that
had
bin
vttered
,
and
in
offering
,
hée
thoughte
of
these
things
.
Firste
by
beholding
the
deathe
of
the
Sacrifise
,
hée
was
putte
in
mynde
of
the
death
whereintoo
all
mankinde
was
falne
throughe
sinne
:
Whereby
no
doubte
but
his
minde
was
mooued
too
ryghte
great
gréefe
.
Ageine
,
by
looking
vppon
the
bloud
of
the
Sacryfise
,
hée
was
put
in
remembraunce
of
the
promisse
concernyng
the
Messias
,
by
whose
merite
and
intercession
hée
assured
himselfe
,
that
Gods
wrath
was
pacifyed
according
vntoo
the
promisse
:
whereby
there
grew
bothe
comforte
in
his
harte
and
also
Fayth
,
by
whiche
hée
was
accepted
intoo
Gods
fauor
through
Iesus
Chryste
.
Béeing
iustified
by
this
Fayth
onely
,
hée
minded
true
holinesse
according
too
Gods
woord
praysing
and
magnifying
God
for
his
ryghtuousnesse
and
mercy
.
And
so
Abell
,
hauing
after
a
sort
repayred
Gods
Image
in
himselfe
,
performed
true
seruice
vntoo
God
:
which
seruice
hee
afterwarde
confirmed
with
his
death
.
For
when
his
brother
Cain
béeing
an
Hipocrite
,
went
about
too
withdrawe
him
from
acknoweledging
the
promised
séede
,
and
from
the
true
seruice
of
GOD
,
hée
chose
too
die
rather
than
too
consent
vntoo
his
brothers
wicked
purpose
,
giuing
vs
too
vnderstande
by
thys
his
stedfastnesse
,
that
hée
onely
woorshippeth
God
aright
,
which
preferreth
his
obedience
towardes
God
and
the
profession
of
Chryste
,
before
all
thinges
in
the
worlde
,
yea
and
before
lyfe
it selfe
,
than
whiche
nothing
is
woonte
too
bée
déerer
vntoo
man
.
By
this
woorde
and
signe
deliuered
too
our
first
parents
,
after
their
fall
,
it
appéereth
,
that
the
Religion
after
the
fall
,
was
all
one
with
that
whiche
was
before
the
fall
.
And
although
certeyne
outwarde
circumstaunces
were
added
in
respecte
of
the
corruption
of
Nature
,
and
the
promise
of
the
repayrement
of
it
ageine
:
Yet
the
substaunce
or
grounde
of
Gods
seruice
continued
all
one
,
and
tended
too
the
selfe
same
ende
,
thoughe
muche
more
imperfectlye
.
This
pure
woorship
of
GOD
endured
in
the
Churche
(
whiche
was
very
small
)
vntill
the
floud
,
that
is
too
wit
,
a
thousande
sixe
hunnred
and
sixe
and
fiftie
yeres
.
For
Cains
ofspring
vnderstanding
the
promisse
after
a
fleshly
manner
,
persecuted
the
true
Church
:
vsurped
too
themselues
the
title
of
the
Church
:
and
chaunged
the
true
woorshipping
of
GOD
intoo
Heathenish
Hipocrisie
and
Superstition
.
Moreouer
,
after
God
had
punished
this
Hipocrisie
and
superstition
and
other
horrible
crymes
,
with
the
floud
,
he
deliuered
the
true
Religion
ageyne
by
woord
and
outwarde
signe
vntoo
Noe
:
not
a
new
religion
,
but
euen
the
very
selfesame
that
he
had
appoynted
from
the
beginning
.
Howebéeit
,
when
Iaphet
by
Hypocrisie
and
Superstition
,
and
Cayn
by
crueltie
had
put
this
true
Religion
too
flyght
:
It
remayned
onely
in
the
house
of
the
Patriarke
Sem.
For
he
vnderstanding
the
promisse
and
the
signe
thereof
aright
,
woorshipped
GOD
through
fayth
,
and
obeyed
him
after
the
same
manner
that
Abell
and
Noe
did
.
And
although
that
Noe
and
Sem
hilde
still
the
same
woorde
and
outwarde
signe
that
was
deliuered
too
our
firste
fathers
:
Yet
notwithstanding
,
by
reason
of
a
newe
occasion
there
was
added
another
newe
signe
.
For
when
God
destroyed
the
wicked
world
by
the
flud
,
for
their
falling
from
the
true
and
pure
worshipping
of
God
:
he
promised
Noe
and
his
ofspring
,
that
he
would
no
more
destroy
the
world
by
water
:
Untoo
this
promis
he
added
a
token
namely
the
Raynbow
,
which
was
a
certeine
remembrance
of
the
promise
.
Therfore
God
printed
a
marke
of
his
woord
in
the
Raynbow
whiche
is
woont
too
appéere
in
the
cloudes
,
too
the
intent
he
might
(
as
it
were
with
a
seale
)
warrante
that
promise
of
his
too
bée
ratified
:
wherby
he
gaue
assurance
not
onely
that
he
would
bée
the
God
of
Noe
and
his
posteritie
,
who
had
put
them selues
in
his
tuition
,
and
seruice
:
but
also
that
he
would
neuer
destroy
the
world
any
more
with
water
.
Noe
and
Sem
therefore
beholding
this
signe
,
did
after
the
example
of
holy
Abell
▪
perfourme
true
and
spirituall
seruice
vntoo
God
.
Now
foloweth
Abrahams
age
vntoo
the
time
of
Moyses
,
in
which
age
the
same
religion
is
betaken
too
the
Patriarks
,
bothe
by
Gods
owne
voyce
,
and
by
a
newe
signe
.
For
in
as
muche
as
the
wisedome
that
had
bin
in
the
forefathers
was
now
decreased
:
as
there
was
néede
of
more
euident
woord
:
so
was
there
néed
also
of
a
more
apparant
token
.
Therefore
was
this
woorde
vttered
vntoo
Abraham
:
In
thy
séede
shall
all
kinreds
of
the
earth
bée
blissed
.
And
the
sign
or
token
that
was
added
,
was
the
circumcision
of
the
member
of
generation
in
the
male
children
.
Then
like
as
by
the
woord
he
taught
and
required
the
true
woorshipping
:
so
did
he
lykewise
by
the
signe
,
whiche
was
the
seale
of
the
doctrine
and
religion
.
For
when
he
sayth
,
shal
bee
blessed
in
thy
seede
,
he
conueieth
therein
thrée
things
moste
euidently
.
Whereof
the
first
is
a
rehersall
of
the
accusation
of
all
mankinde
for
sinne
,
and
falling
away
from
GOD
.
For
in
that
he
promiseth
blissing
,
he
giueth
too
vnderstand
that
all
men
sticke
in
cursse
,
which
curse
soked
into
al
mankinde
with
〈◊〉
.
The
second
is
a
rehersal
of
the
promis
of
the
séed
and
of
his
benefits
,
which
was
spoken
too
Adam
in
this
forme
of
woords
:
the
womans
séede
shal
breake
the
serpents
head
.
Which
selfe
same
thing
is
expressed
héere
by
a
more
pithie
terme
of
blissing
.
For
by
the
terme
of
blissing
is
ment
Gods
fauour
,
attonement
,
forgiuenesse
of
sinnes
,
and
rightuousnesse
for
Chrystes
sake
,
according
as
Paule
the
interpreter
of
Moyses
expoundeth
it
.
The
third
thing
is
a
bewraying
of
our
weaknesse
,
that
wée
can
not
attayne
blissing
by
our
owne
power
:
but
that
wée
must
obteyne
it
by
fayth
in
the
promysed
séede
.
Too
this
fayth
of
his
,
Abraham
added
obedience
in
his
whole
lyfe
,
according
too
the
commaundement
:
Walke
thou
before
me
,
and
bée
perfect
:
which
obedience
the
holy
Patriarke
shewed
by
the
offering
vp
of
his
owne
sonne
.
For
héerby
it
appéereth
howe
muche
he
regarded
his
obedience
towardes
God
,
that
hée
woulde
rather
at
Gods
commaundement
offer
in
sacrifise
his
onely
begotten
sonne
Isaac
,
whom
he
had
begotten
in
his
olde
age
,
and
too
whom
so
royal
promises
were
made
:
than
too
step
backe
from
his
obedience
towards
God
.
Nowe
must
the
signe
that
is
added
too
the
woord
,
borow
his
interpretation
of
the
woord
.
For
the
signe
is
nothing
else
but
the
visible
woord
.
This
signe
therfore
setteth
three
things
before
our
eyes
:
Namely
that
our
fleshly
birth
is
corrupted
:
agein
that
there
is
a
séede
promised
,
whereby
nature
shall
bée
repaired
:
and
also
that
by
the
circumcision
of
the
flesh
is
signified
the
circumcision
of
the
hart
,
wherby
is
cut
of
ignorance
of
God
,
the
filthinesse
of
affections
,
and
the
stubbornesse
of
hart
:
that
a
man
may
bée
borne
a
newe
,
bearing
the
image
of
God
in
true
holynesse
and
rightuousnesse
.
Beholde
,
howe
fitly
these
things
matche
with
the
former
things
.
The
form
of
woords
is
altered
:
but
the
méening
abideth
still
.
This
varietie
of
the
woorde
and
signe
,
serueth
mans
weaknesse
,
and
remedieth
our
ignorance
:
but
it
appoynteth
not
any
newe
fashion
of
seruing
God
as
the
fleshly
séede
of
Abraham
hath
surmised
.
For
like
as
Cains
broode
embrasing
hipocriste
,
and
reiecting
the
pure
vnderstanding
of
the
woord
and
signe
,
persecuted
Abel
&
the
folowers
of
his
faith
:
So
the
Ismaelites
sticking
in
the
letter
of
the
circumcision
,
and
neglecting
the
spirituall
méening
of
it
,
persecuted
the
true
children
of
Abraham
:
whereby
it
came
too
passe
,
that
the
true
woorshipping
remayneth
with
very
fewe
.
For
whyle
the
Fathers
soiourned
in
Egipte
,
onely
the
house
of
Ioseph
did
after
the
death
of
the
Patriark
Iacob
,
holde
still
the
true
Religion
,
whiche
being
after
the
decease
of
Ioseph
,
little
better
than
quite
quenched
,
then
was
Moyses
borne
:
In
the
fourthscorth
yéere
of
whose
age
,
being
the
thrée
hundred
and
fortith
yéere
after
the
promise
was
made
vntoo
Abraham
,
God
renued
ageyne
the
woorde
of
promise
,
adding
thervnto
many
signes
:
and
too
the
intent
the
true
Religion
myghte
bée
preserued
,
he
set
vp
a
kingdom
and
a
presthood
.
And
although
he
betooke
the
same
woord
&
the
same
sign
too
Moyses
,
which
he
had
betaken
afore
too
the
Patriarks
:
yet
notwithstanding
he
addeth
longer
sermons
&
mo
signes
besides
,
according
as
the
state
of
that
age
required
.
All
which
things
did
leuell
at
one
marke
,
and
deliuered
vntoo
men
one selfe
same
maner
of
spiritual
woorshipping
God
.
For
in
the
wildernesse
(
to
passe
ouer
the
burning
bushe
,
and
the
pillers
of
fire
&
cloude
)
the
Manna
,
the
Rock
,
&
the
brasen
serpent
were
set
foorth
as
signes
or
sacraments
of
the
doctrin
&
worshipping
of
God
:
which
thrée
things
signified
Chryst
that
was
promised
long
ago
.
For
the
Manna
,
according
to
the
interpretation
of
Paul
,
signified
the
spiritual
foode
wherby
men
being
made
new
by
Chryst
are
sed
in
Chrysts
kingdom
.
The
Rock
betokened
the
spiritual
drink
wherwith
the
beleuers
ar
refreshed
.
The
serpent
being
hanged
vp
,
did
foreshadowe
Chryste
,
that
should
bée
hanged
vp
vpon
the
alter
of
the
crosse
for
the
sinnes
of
the
world
according
as
Chryst
himself
interpreteth
this
signe
.
The
looking
vpon
the
brasen
:
serpent
was
a
figure
of
faith
,
wherby
men
being
iustified
&
quickned
,
doo
walk
before
God
,
and
séeke
after
rightuousnesse
.
But
after
that
the
people
was
brought
intoo
the
lande
of
promise
,
which
was
a
figure
of
the
heauenly
dwelling
place
:
there
were
yet
mo
signes
,
as
it
were
visible
sermons
deliuered
too
them
:
of
which
I
will
touche
a
fewe
,
for
my
purposed
bréefnesse
wil
not
suffer
mée
for
too
go
through
with
them
all
.
All
their
whole
common
weale
betokened
the
Churche
:
the
Préesthood
&
Princehood
did
figure
Chryst
:
who
with
his
Préesthood
pacified
his
fathers
wrath
according
too
the
firste
promise
,
and
with
his
soueraintie
desstroyeth
the
Deuilles
kingdome
,
sinne
and
death
:
and
with
his
Préesthood
and
soueraintie
toogither
,
repayreth
Gods
Image
in
man
,
according
vntoo
which
,
man
was
created
:
that
béeing
so
garnished
agein
with
Gods
Image
,
hée
might
serue
him
in
true
obedience
,
and
set
foorth
his
prayses
.
Many
ceremonies
were
added
,
of
which
the
ghostly
meaning
openeth
the
first
promise
,
and
setteth
out
the
spirituall
woorshipping
of
God
.
Howbéeit
forasmuche
as
they
bée
many
,
I
wil
picke
out
a
few
of
them
(
and
those
of
the
notablest
)
whiche
I
wil
expounde
in
few
woordes
.
The
furniture
of
the
Préeste
,
the
yéerely
oblation
of
the
hyghe
Préest
,
the
Arke
of
Couenant
,
the
Paschall
Lambe
,
the
sprinkling
of
the
bloud
,
the
washings
,
and
the
dayly
offerings
,
hadde
a
singular
signification
of
spirituall
things
,
all
whiche
doo
swéetely
put
vs
in
minde
of
the
conditions
of
our
mediatour
,
and
the
duetie
of
the
godly
.
The
highe
Préeste
ware
a
plate
on
his
foreheade
,
and
cleane
garments
.
The
plate
of
Golde
betokened
Chrystes
Godhead
,
and
his
cleane
garmente
betokened
his
manhood
,
howbéeit
pure
and
cleane
from
all
sinne
.
The
going
in
of
the
Preest
once
euery
yéere
,
intoo
the
holy
place
,
was
a
figure
of
Chryst
the
high
préest
,
who
with
one
oblation
should
make
perfecte
all
that
were
too
bée
sanctified
.
This
is
shewed
plainly
in
the
.38
.
of
Exo.
where
the
Lord
sayth
,
that
the
Lord
may
bée
wel
pleased
with
him
.
Ageine
,
the
Préestes
rayment
betokeneth
holinesse
,
wherwith
the
Lord
wil
haue
his
Préestes
too
bée
garnished
,
according
as
Dauid
the
interpreter
of
Moyses
expoundeth
when
hée
sayeth
:
Let
thy
Preestes
bée
clothed
with
Rightuousnesse
,
and
let
thy
Sainctes
leape
for
ioye
.
The
Arke
of
couenaunte
betokeneth
Gods
people
with
whom
the
Lord
hathe
made
a
couenaunt
by
expresse
woords
.
In
this
Arke
were
the
tables
of
the
lawe
,
which
were
couered
in
the
Arke
with
plate
of
Golde
.
Whereby
was
none
other
thing
signifyed
,
than
is
conteyned
in
the
firste
promyse
.
The
womans
séede
shall
treade
downe
the
Serpentes
head
,
sauyng
that
the
outwarde
signe
expresseth
the
thyng
more
pleasauntly
.
For
the
Table
of
the
ten
commaundements
is
couered
in
the
Ark
with
a
plate
of
Golde
,
which
is
called
the
propiciatorie
.
That
is
too
saye
,
Chryste
,
who
is
the
propitiation
for
our
sinnes
,
doth
in
his
church
hide
the
sinnes
of
men
,
ageinst
the
wrath
and
horrible
iudgement
of
GOD
.
I
pray
you
what
is
this
else
,
than
that
the
womans
séede
shall
tread
downe
the
Serpentes
head
?
Thus
dooth
Paule
the
interpreter
of
Moyses
,
expound
this
figure
in
the
third
vntoo
the
Romaynes
:
Wée
are
iustifyed
fréely
by
his
grace
throughe
redemption
that
is
in
Chryste
Iesu
,
whom
God
hath
set
foorth
too
bée
a
propitiation
thorough
Faith
in
his
bloud
.
For
as
the
high
Preeste
of
the
Hebrues
was
woont
euery
yeare
once
too
embrew
the
propiciatorie
with
bloud
,
when
hée
entred
intoo
the
holy
of
all
holyes
.
So
our
high
Préest
Iesus
Chryst
offered
himselfe
once
vp
too
his
father
for
the
sins
of
the
world
,
and
found
euerlasting
redemption
.
The
paschall
Lambe
had
also
a
secrete
meaning
,
wherein
the
first
promise
was
peinted
oute
as
it
were
in
liuely
coloures
:
The
figure
whereof
,
Paule
openeth
,
when
hée
sayeth
:
And
Chryst
was
offred
vp
oure
Passeouer
.
And
whereas
this
Lambe
was
taken
out
of
the
flocke
,
it
signified
that
Chryst
tooke
our
fleshe
vppon
him
and
bare
the
infirmities
of
our
flesh
,
and
that
hée
was
tempted
as
wée
are
in
all
respects
,
sinne
excepted
,
too
the
intent
hée
might
make
vs
also
heauenly
that
are
earthly
,
and
spirituall
which
are
carnall
.
And
wheras
it
is
sayd
of
the
Lambe
:
And
all
the
multitude
of
the
Children
of
Israell
,
shall
offer
hym
vp
:
it
is
ment
that
Chryste
dyed
not
for
one
or
twoo
,
but
for
the
whole
Churche
,
that
is
too
saye
,
for
the
whole
corporation
of
those
that
are
registred
in
the
booke
of
life
.
The
sprinkling
of
the
bloud
hathe
a
manyfest
signification
.
For
it
was
a
token
of
Chrystes
bloud
shed
vppon
the
alter
of
the
Crosse
,
wherwith
our
consciences
beeing
sprinkled
,
are
clensed
from
dead
woorks
,
according
as
the
author
of
the
Epistle
vntoo
the
Hebrues
expoundeth
this
figure
after
a
godly
maner
.
Too
the
same
purpose
perteine
their
washings
and
dayly
offerings
.
For
these
things
in
generall
,
did
betoken
as
well
that
clenzing
,
wherwith
Chryst
washeth
and
purgeth
vs
cleane
from
all
iniquitie
,
as
also
the
true
holinesse
,
wherewith
the
beléeuers
are
garnished
:
so
as
from
hencefoorth
they
may
begin
too
represente
Gods
Image
too
his
glorie
and
praise
.
These
shadowes
of
the
Lawe
were
couert
interpretations
of
the
firste
promise
:
whiche
who
so
vnderstood
with
Adam
,
Abel
,
Seth
,
Enoch
,
Noe
,
Abraham
.
&c.
Those
yéelded
true
and
ghostely
seruice
vntoo
GOD
,
not
vnlike
(
as
in
the
respecte
of
the
substaunce
of
the
seruice
)
but
altoogither
like
and
the
very
selfe
same
.
But
what
is
doone
héere
?
Like
as
Caines
brood
vnderstoode
the
promise
carnally
,
and
of
the
signe
that
was
added
,
did
make
a
seruice
or
woorshipping
by
it selfe
:
Euen
so
héere
the
moste
part
of
the
Iewes
,
leauing
the
spirite
,
gazed
vppon
the
letter
,
and
determined
Gods
seruice
in
these
outward
ceremonies
without
fayth
:
whiche
errour
the
Lord
reproueth
moste
sharply
in
the
Prophete
,
where
hée
sayth
:
What
passe
I
for
the
multitude
of
your
Sacrifices
(
sayth
the
Lord
?
)
And
anone
after
:
Offer
mée
no
more
Sacryfises
in
vayne
,
your
incense
is
abhomination
vntoo
mée
.
And
streight
after
,
he
addeth
the
cause
of
this
matter
,
when
hée
sayeth
:
Your
assemblies
are
wicked
,
my
soule
hateth
your
newe
Moones
and
solemn
feasts
.
By
these
woords
GOD
dooth
vs
too
vnderstand
that
hée
hath
not
so
ordeyned
Ceremonies
,
as
though
hée
required
them
as
a
ghostly
woorship
,
but
that
the
people
should
enure
themselues
in
them
vntoo
godlynesse
,
and
strengthen
their
fayth
by
them
,
and
keepe
themselues
more
and
more
in
the
pure
woorshipping
of
God
.
Howbéeit
,
according
too
mans
superstitious
nature
,
the
moste
parte
are
led
away
by
Hipocrisie
from
the
true
vse
of
Ceremonies
,
and
haue
grounded
the
whole
weyght
of
their
saluation
vpon
the
obseruation
of
them
.
Whose
errour
when
the
Prophets
that
were
sent
did
reproue
,
they
were
drawen
too
punishement
as
blasphemous
folke
ageinst
Gods
lawe
.
By
these
things
it
is
manifest
,
that
those
godly
personnes
whiche
lyued
in
Moyses
common
weale
,
agréed
fully
bothe
in
Doctrine
and
Relygion
,
with
the
holy
Fathers
before
the
flud
and
after
the
flud
,
vntoo
the
calling
of
Moyses
,
and
from
Moyses
euen
vntoo
Chryste
.
For
what
is
required
héere
but
acknoweledgement
of
sinne
,
beléefe
in
Chryste
,
inuocation
,
holinesse
,
obedience
,
and
other
vertues
,
whiche
are
required
as
partes
,
too
the
reparation
of
Gods
Image
in
vs
?
Now
remayneth
the
last
age
,
wherein
the
eternall
woorde
according
too
the
prophesies
,
tooke
vppon
him
the
womans
séede
,
that
is
too
say
,
mannes
nature
,
that
hée
might
tread
down
the
serpentes
heade
,
that
is
too
say
(
as
Iohn
expoundeth
it
)
that
hée
might
destroy
the
woorkes
of
the
Deuill
.
This
Chryste
béeing
interpreter
and
fulfiller
of
Moyses
&
the
Prophetes
,
did
by
woorde
and
outward
signes
raise
vp
ageine
the
same
seruice
of
GOD
well
néere
falne
too
the
ground
:
commaunding
repentance
and
forgiuenesse
of
sinnes
too
bée
preached
:
garnishing
them
that
beléeue
in
him
with
his
owne
rightuousnesse
:
enduing
them
with
his
holy
spirit
:
stirring
vp
in
them
newe
motions
agréeable
vntoo
the
Lawe
and
will
of
GOD
:
and
too
bée
shorte
,
repayring
Gods
Image
,
according
too
whiche
,
the
firste
man
was
created
,
bidding
vs
let
our
light
shine
so
before
men
,
that
our
father
may
bée
glorifyed
in
Heauen
.
This
selfe
same
seruice
commendeth
hée
too
his
Disciples
,
whiche
they
bothe
taught
by
woorde
and
expressed
in
their
life
.
Notwithstanding
,
too
the
intente
the
Churche
might
kéepe
this
seruice
continually
,
hée
deliuered
them
his
assured
woord
,
&
put
as
it
were
twoo
outward
seales
too
the
woord
,
namely
Baptim
,
and
the
Lordes
Supper
.
The
word
interpreteth
the
first
promise
more
cléerly
.
The
sacraments
are
as
it
were
certeine
visible
sermons
,
which
proffer
the
same
thing
too
the
senses
,
which
the
woord
teacheth
.
But
what
is
done
in
this
case
?
Like
as
in
olde
time
Cains
broode
,
Chams
broode
,
and
the
false
Israelites
corrupted
the
woorde
,
and
by
their
fleshly
foolishnesse
patched
mens
dreames
vpon
it
:
So
the
hipocrites
fléeting
from
the
woord
in
this
last
age
of
the
world
,
haue
defiled
the
seruice
of
GOD
,
so
long
tyll
through
the
outrage
of
heretikes
and
the
tyrannye
of
Antichryst
,
the
sacramentes
were
partely
distayned
with
mens
traditions
,
and
partly
mangled
,
and
the
doctrine
with
the
true
Religion
welnéere
ageyne
ouerwhelmed
.
Notwithstanding
,
about
a
fortie
yéeres
ago
,
God
raysed
vp
a
prophet
that
blissed
Luther
,
who
brought
agein
the
auncient
doctrine
and
religion
,
which
both
our
first
fathers
receyued
of
God
,
and
Chryst
deliuered
too
his
disciples
.
And
that
this
seruice
of
God
whiche
our
Church
holdeth
at
this
daye
,
is
the
true
and
continual
seruice
of
GOD
,
he
shall
most
clerely
vnderstand
,
which
trieth
it
by
the
rule
of
the
Patriarks
and
of
the
Apostolike
Church
.
But
what
hapneth
vntoo
vs
?
Ueryly
the
same
that
hapned
too
our
first
fathers
,
too
the
folowers
of
Abraham
,
and
too
the
Apostolike
Churche
.
For
the
diuell
rusheth
in
with
all
his
force
,
too
destroy
the
Gospell
,
and
too
abolish
the
true
seruice
of
GOD
.
And
this
dooth
he
the
more
outragiously
in
these
our
dayes
,
bycause
he
knowes
hée
hath
but
a
small
tyme
too
execute
his
crueltie
ageynst
Chrystes
Churche
.
Now
what
sleightes
,
this
aduersary
of
Chrystes
vseth
too
wype
out
the
sincere
doctrine
and
true
woorshipping
of
GOD
:
the
matter
it selfe
at
this
daye
openly
declareth
.
For
firste
he
hath
set
vp
a
kingdome
,
and
that
a
right
large
one
,
namely
of
the
Turks
,
which
openly
blasphemeth
the
name
of
Chryst.
Ageine
he
hath
planted
another
kingdome
,
whiche
men
call
the
Popedome
:
whiche
though
it
professe
not
it selfe
openly
too
bée
agaynst
Chryste
,
dooth
neuerthelesse
with
singuler
wylynesse
and
craft
,
step
intoo
Chrysts
kingdom
,
marring
the
doctrine
,
defiling
the
sacraments
:
and
finally
ouerthrowing
the
true
seruice
of
god
.
For
the
Pope
hauing
gotten
the
primacie
vnder
colour
of
the
ministerie
,
hath
brought
all
kinde
of
superstition
and
Idolatrie
intoo
the
worlde
,
so
that
since
man
was
created
,
there
was
neuer
yet
a
more
vyolent
and
intollerable
tyranny
herd
of
,
neyther
was
there
euer
any
kinde
of
Idol-seruice
,
whereby
was
wrought
more
spytefull
derogation
too
Gods
maiestie
,
or
wherewith
Chrystian
mennes
myndes
haue
bin
more
monstrously
bewitched
.
And
now
that
Sathan
perceyueth
his
sleyghtes
too
bée
founde
out
in
this
behalfe
,
he
taketh
no
truce
,
but
calles
toogither
the
maysters
of
mischéefe
,
suche
as
are
the
Lybertines
.
Anabaptistes
,
Seruetians
,
Antynomians
,
and
other
:
whoo
with
their
foule
snoutes
endeuer
too
béerays
ageyne
the
purged
doctrine
and
Sacramentes
.
And
when
he
sées
he
can
not
by
these
his
practises
hinder
the
course
of
the
Gospell
and
the
pure
woorshipping
of
GOD
,
he
goes
too
it
another
waye
,
drawing
asunder
by
inwarde
debates
,
and
setting
toogither
by
the
eares
among
themselues
lyke
enymies
,
those
whome
hée
perceyued
too
mynde
earnestly
aboue
others
,
the
restorement
of
the
Churche
,
and
of
true
Religion
:
Uerely
least
by
ioyning
in
endeuer
and
counsell
toogither
,
they
shoulde
with
one
minde
goe
throughe
with
this
so
excellent
a
woorke
.
Besides
this
,
from
tyme
too
tyme
he
chaseth
some
out
of
Chrystes
campe
,
who
becomming
forsakers
of
their
order
,
doo
excéeding
great
harme
too
the
Churche
:
among
whom
there
are
that
inuent
new
deuyses
whereby
too
bring
the
pure
doctrine
in
hatred
with
the
weake
and
vnskilfull
.
For
they
gather
toogither
the
contraryeties
in
the
sayings
of
those
,
whose
trauell
GOD
hath
vzed
too
the
clenzing
of
his
Churche
in
this
laste
olde
age
of
the
worlde
:
when
as
notwithstanding
,
they
are
not
able
too
shewe
any
true
contrarietie
in
no
part
of
the
foundation
of
the
doctrine
and
woorshipping
of
God
,
howsoeuer
these
Prothëuses
transforme
themselues
intoo
a
thousande
shapes
.
By
these
practises
of
Sathan
wée
sée
it
brought
too
passe
,
that
the
wilful
sorte
are
made
more
stoute
in
their
superstition
:
and
the
weaker
and
vnstedier
sort
doo
for
the
most
part
giue
ouer
,
too
the
great
gréef
of
all
the
godly
:
and
vnlesse
Chryst
make
hast
of
his
comming
,
it
is
too
bée
feared
least
many
wil
bée
wrapped
ageine
in
their
former
darknesse
.
What
is
too
bée
doone
in
this
case
my
brethren
I
beséeche
you
?
Wée
muste
beware
of
Sathans
wyles
:
Wée
muste
haue
an
eye
backe
too
the
examples
of
our
aunceters
,
Abel
,
Abraham
,
the
Prophets
,
Chryst
,
and
his
Apostles
.
Let
vs
accompany
oure selues
with
them
in
doctrine
,
woorshipping
,
and
Inuocation
.
Let
vs
not
bee
disquyeted
at
the
multitude
of
our
enimies
.
Let
vs
not
bée
mooued
at
the
number
of
the
runnagates
.
Let
vs
not
bée
dismayed
in
harte
at
the
persecution
and
miseries
,
whyche
the
godly
are
fayne
too
suffer
in
this
worlde
.
Let
vs
not
onely
haue
an
eye
too
the
lowlynesse
of
the
church
,
which
in
this
world
lyeth
vpon
the
ground
despised
:
but
also
let
vs
haue
an
eye
too
Chryst
tryumphing
,
who
wil
in
time
to
come
reward
those
with
the
glory
of
blissed
immortalitie
,
whome
hée
maketh
like
vntoo
hym selfe
in
thys
life
,
so
they
continue
stedfast
too
the
ende
.
Let
vs
beare
in
minde
this
most
weightie
saying
of
Chrystes
:
Watche
and
pray
,
that
yée
enter
not
intoo
temptation
.
That
whiche
I
say
too
you
(
sayth
hée
)
I
say
too
all
.
The
world
tempteth
:
the
fleshe
prouoketh
:
the
armies
of
Heretikes
trouble
:
the
stumbling
blockes
of
doctrine
and
manners
offende
:
the
fonde
quarellings
of
proude
persones
vexe
:
ageinste
all
these
things
the
surest
remedie
is
too
call
vppon
GOD
.
For
it
is
not
for
nought
,
that
Salomon
sayeth
:
The
name
of
the
Lorde
is
a
moste
strong
Towre
:
the
ryghtuous
man
shall
flée
vntoo
it
,
and
bée
saued
.
In
oure
calling
vppon
God
,
let
vs
haue
an
eye
too
the
Propheticall
and
Apostolike
churche
,
and
let
vs
arme
our
mindes
ageinst
the
Idoll
gaddings
of
Mahomet
and
the
Papistes
,
and
ageynste
the
wranglyngs
of
the
Heretikes
.
Lette
vs
oftentimes
bethinke
vs
,
vppon
how
sure
and
vnmouable
foundations
the
continuall
doctrine
of
the
Churche
,
and
the
stedfaste
religion
of
the
Catholike
Churche
is
grounded
.
Lette
vs
bethinke
vs
of
the
heauenly
Reuelations
,
wherby
GOD
himselfe
reueled
his
will
vntoo
men
,
when
hée
spake
too
the
holy
Patriarkes
and
Prophets
:
whiche
wil
of
his
,
hée
hath
confirmed
by
many
woonderful
miracles
,
bothe
in
the
olde
and
new
testament
.
Let
vs
beholde
the
moste
swéet
consent
of
Moyses
,
the
Prophets
,
Chryst
,
and
the
Apostles
in
doctrine
and
religion
.
Let
vs
bée
stirred
vp
too
the
acknowledging
of
GOD
,
by
the
example
of
many
Martirs
,
who
(
with
Abell
the
firste
Martir
)
confirmed
the
heauenly
doctrine
with
their
owne
bloud
.
Let
vs
absteyne
from
fonde
disputyng
,
by
whiche
the
bonde
of
peace
(
whiche
is
charitie
)
is
broken
:
and
let
vs
rather
applye
oure selues
too
godly
life
,
than
too
suttle
and
vnprofitable
disputations
,
by
meanes
of
whiche
,
what
euill
hathe
rysen
in
the
Churche
,
it
gréeueth
mée
ryght
sore
at
the
harte
too
thynke
.
For
although
in
these
realmes
(
GOD
bee
thanked
)
there
bée
a
very
great
calme
and
a
godly
agréement
in
al
our
churches
:
yet
notwithstanding
godlinesse
wold
we
should
bée
sory
for
the
miseries
of
those
,
whiche
at
this
day
are
afflicted
through
the
vnsesonable
strife
of
certein
persons
,
wherwith
the
mindes
of
many
princes
&
diuers
others
are
wounded
.
Howbeit
sith
wée
are
not
able
too
remedy
these
euils
,
let
vs
flée
too
him
,
who
alonly
is
able
too
doo
al
things
.
Pray
yée
therfore
with
the
whole
church
of
Chryst
,
vnto
the
eternal
God
the
father
of
our
Lord
Iesu
Chryst
,
that
he
wil
gather
to
himself
a
church
in
this
world
,
&
that
he
wil
in
the
same
church
mainteine
the
purenesse
of
doctrin
,
&
the
true
worshipping
of
him
:
so
as
wée
may
woorship
him
aright
,
&
for
euermore
magnifie
&
praise
him
.
Pray
him
too
gouerne
with
his
spirit
our
most
méeke
soueraine
Lord
king
Frederike
the
second
of
the
name
,
who
as
he
hath
succéeded
his
most
holy
father
in
the
kingdom
:
so
also
is
hée
the
very
right
heir
of
his
fathers
vertues
:
&
is
not
only
a
prince
that
beareth
special
loue
too
iustice
&
equitie
:
but
also
a
singuler
fauorer
and
patrone
,
or
rather
a
most
faithfull
foster
father
of
the
churches
&
schooles
.
Pray
too
Chryst
that
he
wil
with
his
spirite
rule
the
counsellers
and
nobilitie
of
the
realm
,
&
the
gouerners
of
churches
,
ciuill
offices
,
schooles
,
and
housholdes
,
giuing
them
courage
too
mainteyne
Gods
glorie
,
true
doctrine
,
and
honest
discipline
,
so
as
wée
may
leade
a
peaceable
and
quiet
lyfe
,
with
all
godlynesse
and
honestie
.
Pray
for
all
the
states
of
this
realm
,
that
all
may
knit
them selues
toogither
in
swéete
concord
,
&
one
reléeue
an
other
,
so
as
the
superiors
may
think
that
their
inferiors
shal
be
coheires
with
them
of
Gods
kingdom
:
&
the
inferiors
obey
their
superiors
in
the
Lord
,
as
Paul
willeth
them
:
so
that
al
the
degrées
of
this
realm
béeing
setled
in
a
moste
swéete
tunablenesse
,
wée
may
liue
peaceably
&
quietly
.
Pray
ageinst
the
enimies
of
the
king
&
this
realme
.
Pray
Christ
too
represse
the
rage
of
Sathan
,
&
too
graunt
vntoo
his
church
teachers
&
shepherds
agréeing
in
true
doctrine
and
godlinesse
,
which
may
set
foorth
gods
glorie
by
teaching
aright
,
&
by
example
of
godly
life
:
too
the
intent
that
at
the
length
all
of
vs
fully
beholding
the
glorie
of
the
Lord
with
open
face
,
as
it
were
in
a
glasse
,
may
bée
transformed
intoo
the
same
likenesse
,
as
it
were
from
glorie
too
glorie
,
by
the
spirite
of
the
Lord
.
So
bée
it
.
Now
remayneth
that
I
should
say
somwhat
concerning
mine
own
purpose
,
namely
wherfore
I
haue
published
these
expositions
of
the
gospels
vpon
the
Sundays
.
About
a
fourten
yéeres
ago
,
I
vttred
priuatly
certein
short
notes
vpon
the
sundays
Gospels
too
my
scholers
at
home
at
my
house
,
to
the
intent
I
might
by
this
my
small
trauell
,
further
their
studies
,
not
thinking
at
all
too
haue
put
them
foorth
.
But
what
folowed
?
The
things
that
wer
edited
too
a
few
scholers
,
were
communicated
too
many
.
And
when
I
perceyued
,
that
diuers
sought
earnestly
after
them
:
I
enlarged
them
somwhat
a
sixe
yéeres
ago
.
And
now
at
length
the
entreatance
of
certeine
godly
Shepherds
,
compelled
me
too
publish
them
and
put
them
foorth
in
print
.
Wherfore
séeing
that
this
woorke
is
wholly
ordeyned
for
the
godly
ministers
of
the
Gospell
,
I
thought
it
good
(
right
déere
brethren
)
too
put
foorth
this
my
trauaile
vnder
your
name
.
If
yée
shall
reape
any
thing
thereby
,
giue
GOD
the
thanks
,
and
commende
me
too
God
with
your
Prayers
.
This
one
thing
haue
I
earnestly
regarded
,
namely
too
set
foorth
purely
the
doctrine
of
the
Catholike
Church
,
whiche
bothe
the
vniuersitie
of
Wirtemberge
▪
maynteyned
a
fortie
yeres
agon
,
and
yet
stil
mainteineth
:
And
also
which
those
most
excellent
men
the
studentes
of
this
Uniuersitie
,
D.
Iohn
Machabeus
of
the
Alpes
:
D.
Peter
Palladie
,
D.
Iohn
Seming
,
and
D.
Olaus
Chrisostomus
,
(
all
which
doo
now
rest
in
the
Lord
,
looking
for
full
deliueraunce
by
the
comming
of
the
Sonne
of
God
)
haue
taught
.
In
this
consent
stande
wée
also
,
who
haue
succéeded
them
in
office
in
this
Schoole
:
and
wée
pray
God
hartily
,
that
wée
may
liue
and
die
in
this
consent
.
For
wée
doo
not
dout
but
that
this
is
the
continuall
consent
of
Gods
Churche
,
as
wée
haue
sufficiently
shewed
before
.
I
beséech
God
the
Father
of
our
Lorde
Iesus
Chryst
,
too
knit
vs
toogither
with
his
spirite
,
that
wée
may
bée
at
vnitie
in
him
.
Fare
yée
well
,
and
God
sende
yée
good
lucke
in
Chryste
.
At
Hafnie
the
.xxx.
of
Marche
.
The
yeare
since
Chryst
was
borne
.
1561.
The
fyrst
Sunday
in
Aduent
.
¶
The
Gospell
.
Math.
xxj
.
AND
WHEN
THEY
drewe
nigh
vntoo
Ierusalem
,
and
were
come
vntoo
Bethphage
vntoo
mount
Oliuete
,
then
sent
IESVS
twoo
of
his
disciples
,
saying
vntoo
them
:
Go
intoo
the
towne
that
lieth
ouer
againste
you
,
and
anon
yee
shall
finde
an
Asse
bound
,
and
hir
colte
with
hir
,
loose
them
and
bring
them
vntoo
mee
.
And
if
any
man
saye
awght
vntoo
you
,
say
yee
the
Lorde
hath
neede
of
them
,
and
straight
way
hee
will
let
them
go
.
All
this
was
doone
,
that
it
might
bee
fulfilled
which
was
spoken
by
the
Prophet
,
saying
:
Tell
yee
the
daughter
of
Sion
:
beholde
thy
King
commeth
vntoo
thee
meeke
,
sitting
vpon
an
Asse
and
a
colte
,
the
foale
of
an
Asse
vsed
vntoo
the
yoke
.
The
disciples
went
and
did
as
Iesus
commaunded
them
,
and
brought
the
Asse
and
the
colte
,
and
put
on
their
clothes
,
and
sette
him
thereon
.
And
many
of
the
people
spred
their
garments
in
the
way
.
Other
cut
downe
braunches
from
the
trees
,
and
strawed
them
in
the
way
.
Moreouer
the
people
that
went
before
,
and
they
also
that
came
after
,
cryed
,
saying
:
Hosanna
too
the
sonne
of
Dauid
:
Blissed
is
he
that
commeth
in
the
name
of
the
Lord
:
Hosanna
in
the
highest
.
The
exposition
of
the
Text.
FORASMVCH
AS
this
feast
(
of
Aduent
or
)
of
the
comming
of
our
Lorde
,
is
the
first
of
all
in
order
,
which
is
solemnized
in
the
church
:
It
is
necessarie
that
wée
bée
put
in
minde
what
things
are
too
bée
considered
in
euery
seuerall
feast
,
least
either
with
the
wicked
and
Heathenish
world
we
abuse
them
too
the
dishonor
of
God
:
or
else
solemnize
them
with
lesse
deuotion
than
it
béecommeth
vs
,
not
without
the
offence
of
many
.
In
generall
,
there
are
thrée
things
too
bée
considered
in
euery
feast
.
The
storie
,
which
is
the
foundation
of
the
feast
:
the
benefite
,
whereof
the
storie
maketh
mention
:
and
the
true
and
lawfull
vse
of
the
feast
.
For
as
the
storie
instructeth
the
mind
:
So
the
benefite
of
God
,
(
the
remembrance
wherof
the
storie
stablisheth
)
dooth
nourish
and
strengthen
Faith
.
Out
of
which
Faith
issueth
thankfulnesse
,
which
praiseth
God
for
the
benefite
receiued
,
with
mind
,
with
voyce
,
with
confession
and
with
behauior
:
In
which
thankfulnesse
the
true
vse
of
the
Feast
is
too
bée
séene
.
These
thrée
things
are
too
bée
applied
vntoo
all
feastes
.
Wherfore
inasmuch
as
this
feast
is
instituted
concerning
the
comming
of
our
Lord
,
the
storie
of
his
comming
,
which
perteineth
too
the
Conception
,
birth
,
doctrine
,
and
dooings
of
Christ
,
(
which
are
the
chéef
Articles
of
our
beléef
,
)
is
too
bée
lerned
.
The
benefite
of
God
,
(
which
is
to
saue
the
lost
shéepe
by
the
sacrifise
propiciatorie
,
)
is
too
bée
recorded
in
remembrance
.
With
the
first
the
mind
is
too
bée
instructed
,
&
with
this
latter
,
Fayth
is
too
bée
cherrished
and
strengthened
:
too
th
entent
that
theruppon
may
spring
thankfulnesse
of
mind
,
wherby
wée
both
with
mind
,
voice
,
confession
and
behauior
▪
set
out
the
glory
of
God
whoo
hath
voutchsaued
to
giue
his
sonne
for
vs
.
Now
too
the
entent
this
present
feast
may
become
the
more
behoouefull
,
bothe
too
the
glory
of
God
,
and
too
the
instruction
of
our selues
:
I
will
entreat
of
thrée
places
in
order
,
which
are
these
.
-
1
Of
the
comming
of
the
Lord
.
-
2
The
description
of
Christ
our
king
,
&
of
his
kingdome
.
-
3
Of
the
Citizens
of
this
king
,
of
their
duetie
,
and
in
conclusion
of
the
true
vse
,
and
healthful
meditation
of
the
Lordes
comming
.
¶
Of
the
first
.
TO
the
intent
wée
may
the
better
&
certeinlier
be
instructed
of
the
comming
of
our
Lord
Iesus
Christ
,
too
the
praise
of
God
and
the
helthful
edifiyng
of
our selues
:
Let
vs
with
S.
Bernard
propound
sixe
circumstances
to
bée
weyed
in
it
,
whiche
are
these
.
Whoo
hée
is
that
commeth
:
from
whence
:
whither
:
too
what
purpose
:
when
:
and
what
way
.
1
He
that
commeth
is
(
according
to
the
testimony
of
Gabriel
)
the
sonne
of
the
highest
,
equall
too
the
moste
high
Father
in
true
Godhead
.
Heereby
we
may
learne
how
great
is
his
maiestie
,
dignitie
&
power
.
Hée
that
commeth
is
the
séede
of
the
woman
,
very
man
of
the
séed
of
Abraham
and
Dauid
,
according
too
the
oracles
of
the
Prophets
,
&
the
testimonies
of
the
Apostles
:
lesse
than
the
father
as
touching
his
very
manhood
.
Whereby
wée
may
lerne
,
with
what
societie
of
nature
hée
is
alyed
vntoo
vs
,
so
as
we
néed
not
too
bée
afraid
too
come
vntoo
him
.
It
is
Christ
then
that
commeth
:
whoo
is
bothe
very
God
and
very
man
:
béeing
one
persone
in
twoo
natures
:
whoo
is
bothe
able
too
saue
,
bicause
hée
is
God
:
and
wil
saue
,
bicause
hée
hath
taken
our
nature
vppon
him
,
that
he
might
bée
made
a
sacrifice
for
vs
.
2
From
whence
commeth
hée
?
he
commeth
from
heauen
:
hée
commeth
out
of
the
bosome
of
the
father
,
whoo
filleth
all
things
,
and
is
inuisible
euery where
.
Also
,
he
commeth
in
the
virgins
womb
,
conceiued
by
the
woorking
of
the
holy
ghost
.
Hée
is
nourished
with
the
virgins
bloud
:
hée
is
borne
:
hée
is
brought
vp
:
hée
is
circumcised
.
3
Whither
commeth
hée
?
Hée
commeth
intoo
the
world
,
which
was
made
by
him
.
He
commeth
intoo
his
owne
,
&
his
owne
receiued
him
not
.
Hée
came
intoo
the
lower
partes
of
the
earthe
.
And
out
of
all
dout
,
this
is
that
great
misterie
wherof
the
Apostle
speaketh
.
1.
Tim.
3.
God
was
shewed
openly
in
the
fleshe
,
iustified
in
the
spirit
,
beholden
of
the
Angels
,
preached
of
vntoo
the
Gentiles
,
beléeued
vppon
in
the
world
,
and
receiued
vp
intoo
glorye
.
4
Too
what
purpose
came
hée
?
The
causes
of
the
Lordes
comming
intoo
the
world
,
the
voyce
of
God
foretelleth
:
the
Types
prefigurate
:
the
sayings
of
the
Prophets
proclaime
:
the
woordes
and
woorkes
of
the
Lord
being
come
,
doo
proue
:
the
writyngs
and
Preachings
of
the
Apostles
witnesse
:
and
the
ioyfull
congregation
of
all
Sainctes
confesseth
.
God
sayd
too
the
Serpent
Gen.
3.
The
séede
of
the
woman
shall
tread
downe
thy
head
.
Which
text
the
Apostle
expounding
sayth
:
Christ
appéered
too
destroy
the
woorks
of
the
diuel
.
The
same
god
did
oftentimes
beat
the
méening
of
this
saying
intoo
the
holy
Fathers
heades
,
and
specially
intoo
Abrahams
,
saying
:
In
thy
séed
shal
all
nations
bée
blissed
.
By
these
things
then
it
is
too
bée
vnderstand
,
that
Christ
came
for
twoo
causes
.
The
first
is
to
destroy
the
works
of
the
diuel
:
and
the
other
,
too
bring
the
blissyng
vpon
the
children
of
Abraham
,
that
is
too
say
,
vpon
all
that
shall
receiue
Christ
by
fayth
,
as
Abraham
did
.
For
when
Adam
had
by
his
fall
yéelded
him selfe
and
all
his
ofspring
bondslaues
vnder
the
Tirannie
of
Sathan
,
and
cast
them
intoo
deserued
curse
:
the
rightuousnesse
of
God
required
,
that
either
wée
should
suffer
due
deserued
punishment
,
or
else
that
some
of
mankinde
should
satisfie
Gods
iustice
.
Now
forasmuch
as
no
meane
power
was
able
too
vanquish
the
diuell
and
pacifie
Gods
wrath
:
the
sonne
of
God
commeth
foorth
of
his
secret
dwelling
place
:
he
commeth
intoo
the
world
:
he
becomes
man
:
he
taketh
our
case
vpon
him
:
he
ouerthroweth
the
kingdome
of
the
deuill
,
and
pacifieth
his
Fathers
wrath
being
made
vntoo
vs
both
our
sacrifice
and
our
préest
.
This
selfe
same
thing
doo
many
types
figurate
:
as
the
sacrifices
of
the
Fathers
,
the
pascall
Lambe
,
the
sprinklyng
of
the
red
cowes
blood
vpon
the
people
and
moreouer
the
Arke
of
couenant
,
and
all
the
Aaronical
sacrifice
with
all
the
rites
and
ceremonies
thereof
.
Innumerable
sayings
of
the
Prophetes
doo
declare
these
selfe
same
causes
of
the
Lordes
commyng
with
agréeable
consent
:
as
Esay
.
53.
He
suffered
our
diseases
,
and
bare
our
sorowes
in
déede
,
he
was
wounded
for
our
transgressions
and
was
torne
for
our
iniquities
.
The
Lord
did
take
vpon
him
the
iniquities
of
vs
al.
Many
such
testimonies
as
these
,
are
in
the
Prophets
,
which
for
bréefnesse
sake
I
omit
.
The
woordes
and
woorkes
of
Chryst
at
his
comming
,
doo
proue
the
same
thing
:
Come
vntoo
mée
(
sayth
he
)
all
yée
that
labour
,
and
are
heauie
loden
,
and
I
will
refresh
you
.
Also
,
he
that
beléeueth
in
mée
shall
not
perishe
,
but
haue
life
euerlasting
.
Also
:
For
these
do
I
sanctifie
my self
,
that
is
to
say
,
I
offer
my selfe
a
sacrifice
too
God
the
father
for
the
purgyng
of
their
sinnes
.
Which
thing
,
not
onely
the
great
numbre
of
miracles
that
he
did
,
and
by
which
he
destroyed
the
woorkes
of
the
diuell
,
doo
assuredly
proue
:
but
also
his
very
death
,
and
his
glorious
victorie
ensuing
the
same
.
The
testimonies
of
the
Apostles
,
who
is
able
to
numbre
?
Paule
sayth
,
He
dyed
for
our
sinnes
,
and
rose
ageine
for
our
iustification
.
The
same
man
wryteth
thus
:
Him
that
knewe
no
sinne
,
hée
made
sinne
,
too
the
intent
that
wée
might
bée
made
the
rightuousnesse
of
god
in
him
.
Iohn
Baptist
cryeth
out
:
Behold
the
Lamb
of
God
,
that
taketh
away
the
sinnes
of
the
worlde
.
Iohn
the
Apostle
:
Iesus
Chryst
clenseth
vs
from
al
our
iniquitie
.
The
same
apostle
making
a
bréefe
summe
of
Christes
benefites
,
writeth
:
Christ
appéered
too
destroy
the
diuels
woorkes
.
Finally
,
the
whole
Churche
of
Christ
ioyfully
through
Christes
spirit
confesseth
these
selfe
same
causes
of
Christes
comming
,
singing
thus
:
Thou
taking
vpon
thée
to
deliuer
man
didst
not
abhorre
the
virgins
wombe
.
Thou
when
thou
haddest
ouercome
the
sharpnes
of
death
,
didst
set
open
the
kingdome
of
heauen
to
all
beléeuers
.
Now
if
yée
demaund
the
time
of
his
comming
,
the
Apostle
Paul
answereth
:
After
that
the
fulnesse
of
time
was
come
,
God
sent
out
his
sonne
borne
of
woman
,
bound
vnder
the
law
,
too
the
intent
he
should
redéeme
them
that
were
giltie
of
the
law
,
that
wée
might
receiue
the
adoption
of
children
.
He
came
therfore
neither
later
nor
slowlyer
than
hée
ought
too
come
.
Concerning
this
time
of
the
Lords
comming
,
the
Prophets
Iacob
and
Daniell
spake
before
.
Of
which
thing
more
shal
bée
spoken
in
the
day
of
the
Lordes
birth
.
One
thing
more
is
yet
behind
:
namely
the
way
by
which
hée
commeth
.
This
also
is
too
bée
sought
out
diligently
,
that
wée
may
méet
him
rightly
.
Therfore
like
as
too
our
saluation
he
came
once
in
the
flesh
visible
,
so
too
saue
eche
mans
soule
,
wheresoeuer
his
woord
is
thought
vpon
,
red
,
or
preached
,
hée
commeth
daily
in
spirit
and
inuisible
:
yea
rather
hée
is
there
alwayes
present
according
too
his
promise
:
I
will
bée
with
you
vntoo
the
end
of
the
world
.
And
then
againe
shal
hée
appéere
visible
too
iudge
the
quick
&
the
dead
,
too
the
intent
that
they
which
héertofore
held
scorne
too
take
him
for
their
phisitian
and
sauyour
,
shall
then
féele
him
a
most
iust
iudge
and
punisher
of
their
wickednesse
.
Of
which
comming
wée
shall
héere
more
the
next
Sunday
.
And
thus
much
bréefly
concerning
the
comming
of
the
Lord
.
¶
Of
the
seconde
.
THe
second
place
which
the
text
of
the
Gospel
conteineth
,
importeth
the
description
of
Christ
our
king
,
and
of
his
kingdom
.
Which
description
is
confirmed
by
the
testimonie
of
Zacharie
:
which
the
Euangelist
alledgeth
that
wée
may
vnderstand
,
how
this
pomp
was
not
instituted
rashly
,
but
foreshewed
long
before
,
according
too
the
wil
of
God
and
the
secrete
counsell
of
the
Trinitie
.
For
this
pomp
teacheth
vs
many
things
,
of
the
state
of
Christ
our
king
and
of
his
kingdome
.
First
this
pomp
of
Chrystes
riding
intoo
Hierusalem
,
maketh
a
difference
betwéen
Christ
our
king
and
the
kings
of
the
world
,
and
sheweth
the
diuersitie
of
their
kingdomes
.
For
this
base
pompe
dooth
sufficiently
argue
,
that
neyther
Chryst
is
a
worldly
king
,
nor
the
administration
of
his
kingdom
worldly
.
For
worldly
kings
(
to
the
intent
they
may
bée
counted
honorable
of
their
people
,
)
are
gorgeously
apparelled
.
In
likewyse
the
administration
of
worldly
kingdomes
requireth
gorgeousnesse
,
and
sumptuous
furniture
.
Secondly
this
storie
teacheth
that
vnder
this
base
pompe
,
lieth
hid
a
certeine
almightinesse
&
godhead
.
For
when
hée
sayeth
,
loose
yée
and
bring
vnto
mée
:
and
ageine
,
the
Lord
hath
néed
of
them
:
and
also
,
he
shall
by
and
by
let
them
go
:
Christ
our
king
giueth
vs
too
vnderstand
,
that
by
his
heauenly
power
hée
is
able
too
bring
too
passe
what
hée
listeth
:
yea
and
that
hée
hath
the
hartes
and
willes
of
men
in
his
hand
.
Therefore
although
the
kingdome
of
Christ
séem
dispisable
in
this
world
:
yet
notwithstanding
if
a
man
look
vpon
the
power
&
diuinitie
of
the
king
,
nothing
is
more
stately
:
nothing
is
more
mightie
:
nothing
finally
is
more
glorious
,
than
it
.
Moreouer
the
prophecy
of
the
Prophete
conteyneth
thrée
things
.
First
an
exhortation
too
the
churche
,
at
that
time
cast
downe
and
vtterly
vnder
foot
.
Be
glad
(
saith
he
)
and
leap
for
ioy
thou
daughter
of
Sion
.
Héereby
wée
are
taught
that
the
Gospel
perteyneth
too
them
that
are
cast
down
&
vnder
foot
,
and
altoogither
broken
in
spirit
.
Secondly
this
prophecie
coteyneth
a
commaundement
from
God
,
that
wée
should
doo
homage
too
this
king
,
like
as
the
second
Psalme
exhorteth
wher
it
sayeth
,
kisse
the
sonne
.
Thirdly
this
prophecy
conteineth
a
description
of
the
person
of
Christ
:
namely
that
he
is
the
king
that
was
promised
too
the
church
.
Beholde
(
saith
it
)
thy
king
commeth
.
As
if
he
should
haue
said
,
héer
is
at
length
that
king
that
was
promised
thée
,
of
whom
are
written
so
many
testimonies
,
which
shall
restore
the
kingdome
of
God
,
that
the
diuel
hath
inuaded
&
destroyed
through
sinne
.
He
saieth
,
that
this
king
is
gentle
&
méek
,
too
the
intent
we
should
not
shun
him
as
a
cruell
Tirant
,
but
rather
come
vntoo
him
with
full
confidence
,
and
demaund
of
him
the
saluation
promised
.
And
wheras
hée
setteth
him
foorth
poore
,
that
is
too
bée
referred
too
the
state
of
this
present
life
.
Whoose
will
it
was
too
bée
poor
for
this
purpose
,
that
he
might
with
his
spirit
enrich
vs
that
are
poore
,
and
make
vs
blissed
for
euer
.
¶
Of
the
thirde
.
THe
Citizens
of
this
King
are
described
vnder
the
persons
of
Christes
disciples
,
and
of
the
people
,
whoose
example
wée
must
followe
,
if
wée
wil
bée
reckened
among
the
Citizens
of
Christes
kingdome
.
First
therefore
,
let
vs
with
Chrystes
disciples
bring
the
Asse
vntoo
him
.
That
is
to
say
,
let
vs
too
whom
the
ministration
of
the
woord
is
committed
,
doo
all
things
that
are
appointed
vs
,
too
the
glorie
of
Christe
,
and
the
enlarging
of
his
kingdome
.
Secondly
let
vs
lay
our
clothes
vpon
the
Asse
:
whiche
thing
wée
shall
then
rightly
doo
,
when
wée
employ
all
oure
power
and
abilities
too
the
preseruation
of
the
Ministerie
.
Also
wée
must
cut
downe
bowes
from
the
trées
,
&
cast
them
before
Christe
,
that
is
too
say
,
wée
must
preache
Christe
,
and
acknowledge
him
too
bée
the
eternall
king
,
whose
kingdome
wée
shall
wishe
too
flourish
for
euer
like
the
Palme
trée
,
that
it
may
not
sinck
downe
vnder
the
burthens
of
the
miseries
of
this
world
.
Wée
must
cry
Hosanna
,
that
is
too
say
,
wée
must
call
vpon
him
with
faith
,
and
confesse
him
too
bée
our
King
,
assuring
our selues
that
his
kingdome
is
blissed
in
the
highest
.
And
héerevpon
wée
may
bréefly
gather
,
what
is
the
right
vse
and
helthfull
meditation
of
this
feast
,
concerning
the
helthful
comming
of
Christe
.
The
first
vse
therfore
is
,
to
endeuour
that
this
king
may
come
vntoo
vs
.
And
how
shall
that
bée
brought
too
passe
?
He
is
called
too
vs
by
true
repentance
,
kept
by
substanciall
faith
,
and
delighted
by
pure
worshipping
.
The
second
is
too
put
vs
in
minde
of
thankfulnes
,
that
wée
glorifie
him
with
heart
,
voice
,
confession
and
behauiour
.
Whoo
for
our
sakes
came
vntoo
vs
:
who
béeing
made
man
,
gaue
him selfe
for
our
sinnes
,
too
deliuer
vs
out
of
this
present
euil
world
,
according
too
the
wil
of
God
our
father
,
too
whom
bée
glorie
for
euer
and
euer
.
Amen
.
The
ij
.
Sunday
in
Aduent
.
¶
The
Gospell
.
Luke
.
xxj
.
THere
shall
bee
signes
in
the
Sunne
and
in
the
Moone
,
and
in
the
Starres
:
and
in
the
earthe
the
people
shall
bee
at
their
wits
end
,
thorow
dispaire
.
The
Sea
and
the
water
shall
roare
,
and
mennes
heartes
shall
fayle
them
for
feare
,
and
for
looking
after
those
things
whiche
shal
come
on
the
earth
:
For
the
powers
of
Heauen
shal
moue
:
And
then
shall
they
see
the
Sonne
of
man
come
in
a
Cloude
,
with
power
and
great
glorie
.
When
these
things
begin
to
come
to
passe
,
then
look
vppe
,
and
lift
vp
your
heades
,
for
your
redemtion
draweth
nie
.
And
he
shewed
them
a
similitude
:
Beholde
the
Fig
tree
,
and
all
other
trees
:
when
they
shoot
foorth
their
buddes
,
yee
see
and
knowe
of
your
owne
selues
,
that
Sommer
then
is
nigh
at
hand
.
So
likewise
yee
also
(
when
yee
see
these
things
come
too
passe
)
bee
sure
that
the
kingdome
of
GOD
is
nie
.
Verely
I
say
vntoo
you
:
this
generation
shall
not
passe
,
til
all
be
fulfilled
.
Heauen
and
earth
shall
passe
,
but
my
woordes
shall
not
passe
.
Take
heed
vntoo
your selues
therefore
,
least
at
any
time
youre
hartes
bee
ouercome
with
surfetting
and
dronkennesse
,
and
cares
of
this
lyfe
,
and
that
that
day
come
on
you
vnwares
.
For
as
a
snare
shall
it
come
on
all
them
that
sit
on
the
face
of
the
whole
earth
.
Watche
therefore
continually
and
pray
,
that
yee
may
obtaine
grace
too
flee
all
this
that
shall
come
,
and
that
yee
may
stand
before
the
sonne
of
man
.
The
exposition
of
the
text
.
LIke
as
the
last
Sunday
the
church
celebrated
the
remembrance
of
Christs
comming
in
the
fleshe
:
so
this
lesson
of
the
Gospell
entreateth
of
his
second
coming
,
and
belongeth
too
that
Article
of
our
faith
,
wherin
wée
confesse
with
hart
and
mouth
,
that
the
same
Lorde
whiche
came
héeretoofore
too
bée
a
mediator
and
Sauior
of
them
that
beléeue
in
him
,
shall
come
héereafter
too
iudge
the
quick
and
the
dead
:
that
they
which
in
this
life
haue
receiued
Christe
,
and
acknowledged
him
too
bée
their
sauior
,
should
bée
raysed
ageine
in
their
bodies
,
&
be
rewarded
with
euerlasting
life
:
and
that
those
whiche
haue
despised
him
,
in
following
their
owne
affections
too
the
dishonor
of
God
,
should
bée
punished
euerlastingly
with
deserued
torments
.
Of
this
Euangelical
lesson
,
let
there
bée
made
thrée
places
.
-
1
Of
Christes
comming
too
iudgement
.
-
2
The
vse
&
frute
of
the
forewarning
of
the
same
comming
-
3
Christes
exhortation
too
his
Disciples
,
that
they
should
bée
ready
without
let
.
¶
Of
the
first
.
OCcasion
of
this
sermon
concerning
Christes
comming
,
arose
vpon
the
talke
betwéene
Christe
and
his
disciples
in
the
Temple
of
Ierusalem
.
For
when
the
disciples
woondred
at
the
sumptuousnesse
of
the
Temple
:
the
Lorde
him selfe
answered
,
that
the
time
would
come
,
it
shoulde
bée
so
wasted
one
day
,
that
one
stone
should
not
bée
left
vpon
another
.
His
disciples
hearing
this
,
demaunded
him
of
the
time
.
Too
whom
hée
answering
,
declared
the
tokens
that
should
go
before
the
destruction
of
Hierusalem
,
strengthning
them
leaste
they
shoulde
bée
discouraged
in
their
mindes
,
for
the
euils
that
were
at
hand
.
Héerevpon
taking
occasion
,
hée
passeth
on
too
the
vniuersall
and
last
iudgement
,
and
reckeneth
vp
the
signes
that
shall
goe
before
it
.
Howbéeit
,
too
the
intent
al
things
may
become
the
cléerer
vntoo
vs
,
first
wée
will
examine
fiue
circumstaunces
whiche
the
text
comprehendeth
.
And
afterward
wée
wil
describe
the
iudgement
it selfe
according
to
the
Scriptures
.
The
first
of
the
circumstances
therfore
,
is
concerning
the
time
▪
For
he
sheweth
the
time
by
signes
,
&
confirmeth
the
same
by
comparison
.
And
there
are
many
kindes
of
signes
whiche
go
before
the
comming
of
the
Lord
vnto
iudgement
.
The
first
signe
is
séene
in
the
Sunne
and
the
Moone
,
and
the
starres
:
which
what
maner
of
one
it
shall
bée
,
Marke
in
his
.xiij.
chapter
vttereth
in
these
woords
.
The
Sunne
shal
be
darkned
,
that
is
too
say
,
there
shal
be
many
Eclipses
of
the
sunne
.
And
the
moone
shal
not
yéeld
foorth
hir
light
,
namely
while
she
also
suffreth
eclipse
.
And
the
starres
shal
fal
from
heauen
,
that
is
too
wit
,
shal
séeme
too
fal
.
That
many
of
this
kinde
of
signes
are
alredy
past
,
our
present
age
beareth
witnesse
.
For
there
neuer
hapned
so
many
eclipses
,
either
of
the
sun
or
of
the
Moone
.
The
second
signe
of
the
iudgement
at
hand
,
is
the
perplexitie
of
people
through
despaire
:
the
méening
whereof
is
(
as
Mathew
and
Marke
interprete
it
:
)
that
nation
shall
rise
against
nation
,
and
kingdom
against
kingdom
,
and
no
place
shall
bée
frée
from
warres
.
And
doth
not
these
dayes
testifie
the
world
too
bée
full
of
such
signes
?
The
thirde
kinde
of
signes
,
are
of
the
sea
,
of
flouds
,
of
the
aire
,
of
tempests
,
of
horrible
tumultes
,
and
of
certaine
vnaccustomed
and
vehement
windes
.
And
hathe
not
our
age
séene
very
many
signes
of
this
sort
?
The
fourth
kind
of
signes
issueth
out
of
the
second
&
third
,
which
is
a
pining
away
for
feare
,
and
for
looking
after
those
things
that
shall
come
vpon
the
whole
world
.
The
fifth
sort
is
:
that
the
powers
of
heauen
shall
bée
moued
,
that
is
too
say
,
there
shal
bée
vnwoonted
sights
in
heauen
,
and
earthquakes
in
the
earth
.
Too
bée
short
,
both
heauen
and
earth
shall
(
after
a
sort
)
resemble
the
countenaunce
of
the
angry
iudge
,
that
sinners
béeing
moued
by
these
tokens
of
Gods
wrath
,
should
repent
and
turne
vntoo
the
Lord
.
These
signes
doth
the
Lord
apply
in
this
wise
too
the
last
iudgement
.
Behold
the
Figtrée
,
&
all
other
trées
:
when
they
haue
shot
foorth
their
buddes
,
yée
séeing
it
,
doo
know
of
your selues
,
that
sommer
is
nye
at
hand
.
So
likewise
when
yée
sée
these
things
come
too
passe
,
vnderstand
yée
that
the
kingdom
of
god
is
nye
.
For
these
signes
out
of
all
creatures
which
are
caried
vp
&
downe
,
shal
bée
as
it
were
messengers
,
by
whose
mouth
such
men
shal
bée
summoned
to
appéere
at
that
dreadful
iudgement
seat
,
as
running
at
ryot
héere
in
this
world
haue
neglected
their
owne
saluation
,
and
like
dronken
men
haue
despised
Christ
,
the
author
of
saluation
.
Besydes
these
fiue
sortes
of
signes
,
whereof
the
text
maketh
mention
,
there
are
others
also
.
Math.
24.
Marke
.
13.
2.
Thes.
2.
Daniel
.
2.
&
.
7.
Apoc.
17.
all
which
are
as
it
were
certaine
visible
sermons
of
repentance
,
by
which
god
forewarneth
men
too
flée
too
his
sonne
our
Lord
Iesus
Chryste
,
in
whom
only
is
saluation
.
The
second
circumstance
is
,
that
he
which
is
the
sonne
of
God
,
and
man
,
Iesus
Christ
,
shal
bée
a
iudge
.
Wherin
bothe
the
godly
and
vngodly
haue
to
learne
.
The
godly
,
too
knowe
that
hée
shall
bée
their
iudge
,
who
had
promised
eternall
life
too
all
that
beléeue
in
him
,
adding
an
othe
:
Uerely
I
say
vntoo
you
,
all
that
beléeue
in
mée
,
shall
not
perishe
,
but
haue
life
euerlasting
.
This
promis
confirmed
with
an
othe
,
cannot
by
any
meanes
fayle
.
And
the
vngodly
haue
too
lerne
,
either
too
repent
and
forsake
the
rable
of
the
wicked
,
and
so
too
enioy
their
saluation
purchased
by
Chryst
:
or
else
too
remember
that
he
whom
they
haue
refused
too
bée
theyr
Sauyoure
,
shal
adiudge
them
to
endlesse
paines
:
that
then
at
least
wise
,
they
may
(
too
their
great
miserie
)
learne
,
howe
horrible
a
thing
it
is
,
too
fall
intoo
the
hands
of
the
liuing
God
.
The
third
circumstance
is
,
that
hée
shall
come
in
the
clouds
,
glorious
and
terrible
,
not
a
seruaunt
as
before
,
but
a
Lord
:
not
too
bée
iudged
,
but
too
iudge
:
not
now
too
allure
men
too
repentance
,
but
too
punish
vnrepentant
persones
with
eternall
paines
:
and
that
as
a
righteous
iudge
.
The
fourth
circumstance
is
,
that
he
shall
come
mightie
,
with
power
and
great
glorie
:
wherby
it
is
too
bée
learned
,
that
he
can
bothe
damne
the
rebellious
,
&
is
able
too
rewarde
the
beléeuers
with
eternall
life
.
The
fifth
circumstance
expresseth
the
cause
of
Chrystes
comming
vntoo
iudgement
,
so
farre
forth
as
it
perteineth
too
the
godly
.
Your
redemption
is
at
hand
.
By
which
saying
,
like
as
Christ
sheweth
that
his
Churche
shall
not
bée
wel
at
ease
in
this
world
(
for
before
that
day
,
it
can
not
be
deliuered
from
the
vanitie
of
the
world
)
so
he
dooeth
too
vnderstand
,
that
the
accomplishment
of
Chrystes
benefits
towards
his
Churche
,
is
the
ful
deliuerance
from
all
euils
:
wherwith
is
ioyned
the
perfect
fruition
of
the
eternall
God
,
with
euerlasting
ioy
.
These
things
therfore
perteine
too
the
comfort
of
the
godly
.
But
as
touching
the
vngodly
,
this
day
of
the
Lordes
comming
,
shall
bée
a
day
of
wrathe
and
sorrowe
and
not
of
deliuerance
:
a
day
of
mist
and
darknesse
and
not
of
light
:
a
day
of
moorning
,
and
not
of
mirth
:
a
day
of
destruction
,
and
not
of
saluation
.
And
the
maner
of
the
iudgement
is
described
in
the
.25
.
of
Mathew
by
these
words
.
When
the
sonne
of
man
shal
come
in
his
maiestie
and
all
the
Angels
with
him
:
then
shall
he
sit
vppon
the
throne
of
maiestie
,
and
all
nations
shal
bée
gathered
toogither
before
him
,
and
he
shal
seperate
them
a
sunder
,
as
a
shepeherd
putteth
his
shéepe
a
side
from
the
Gotes
,
and
shall
set
the
shéepe
on
his
right
hand
,
and
the
Gotes
on
his
left
.
Then
shal
the
king
say
too
them
on
his
right
hand
:
come
yée
blissed
of
my
Father
,
and
possesse
you
the
kingdome
prepared
for
you
from
the
beginning
of
the
world
.
For
I
was
hungry
and
yée
gaue
mée
too
eate
.
&c.
And
vntoo
them
on
his
left
hand
he
shal
say
:
Away
from
mée
yée
cursed
intoo
euerlasting
fyre
which
is
prepared
for
the
Diuell
and
his
Angels
.
For
I
was
hungry
and
yée
gaue
mée
no
meat
.
&c.
And
so
the
vngodly
shall
go
intoo
euerlasting
punishment
,
but
the
rightuous
intoo
euerlasting
life
.
And
in
the
Apocalipse
.
20.
chapt
.
Hée
shall
sit
vppon
a
great
white
throne
,
at
whose
looke
the
heauen
and
earth
shal
flée
away
,
and
the
dead
both
great
and
small
shall
stand
in
the
sight
of
his
throne
:
and
then
shal
bée
opened
the
booke
of
life
and
the
bookes
of
consciences
,
&
they
shall
bée
iudged
by
those
things
that
are
written
in
those
bookes
,
according
too
their
woorks
.
They
that
haue
doon
good
,
shal
go
intoo
euerlasting
life
:
and
they
that
haue
doone
euill
,
intoo
euerlasting
fire
.
Now
in
the
sentence
of
iudgement
,
twoo
things
are
too
be
considered
.
On
Gods
behalfe
,
blissing
:
on
mennes
behalfe
,
good
woorks
.
When
he
sayth
,
come
yée
blissed
of
my
Father
,
he
méeneth
that
they
are
fréely
saued
through
Iesus
Chryst
,
whom
they
haue
receiued
by
Faith
.
For
in
Chryst
only
are
men
blissed
,
receiued
intoo
Gods
fauor
,
&
fréely
iustified
.
But
when
he
calleth
foorth
too
good
woorks
,
the
Lord
dooth
it
,
not
for
that
they
are
causes
of
saluation
,
but
for
other
respectes
.
Namely
,
for
that
they
are
witnesses
of
true
fayth
&
the
feare
of
God
:
and
moreouer
,
that
by
setting
before
them
a
recompence
of
the
miseries
which
they
abide
in
this
life
,
hée
may
the
more
stirre
them
vp
too
godly
and
holy
conuersation
.
¶
Of
the
seconde
.
WHy
Christ
forewarned
his
disciples
of
his
comming
too
iudgement
,
he
declareth
,
when
he
sayth
:
When
these
things
begin
too
come
too
passe
,
looke
vp
and
lift
vppe
your
heads
.
&c.
All
these
things
wil
put
vs
in
minde
of
a
certaine
continuall
repentaunce
in
this
life
.
But
what
doo
wée
?
wée
sée
the
last
day
redy
too
light
in
our
necks
,
and
yet
neuerthelesse
wée
delay
too
repent
,
and
féede
our
owne
fansies
.
What
doo
noble
men
?
What
doo
princes
?
what
doo
learned
men
?
what
doo
vnlearned
men
?
what
doo
townes
men
?
what
doo
countrey
folke
?
and
too
bée
short
,
what
doo
(
in
maner
)
al
men
?
What
is
hée
that
earnestly
myndeth
this
forewarnyng
of
Christes
?
Wée
make
more
accompt
of
a
ferme
in
the
countrey
,
than
of
the
kyngdome
of
GOD
.
Yea
rather
who
is
hée
that
preferreth
not
the
commodities
of
this
life
(
bée
they
neuer
so
slender
)
before
the
health
of
his
soule
?
¶
Of
the
thirde
.
BIcause
Chryst
foresaw
with
what
euils
the
world
should
ouerflow
about
the
time
of
his
comming
,
hée
framed
an
exhortation
,
partly
to
the
intent
they
shuld
eschue
the
things
which
at
that
time
should
exclude
the
greatest
part
of
the
world
from
the
promised
saluation
:
and
chiefly
too
the
intent
they
should
shewe
them selues
stout
souldiers
,
too
fight
with
watching
and
Prayer
against
this
world
,
vnder
the
standarde
of
only
Iesus
Chryst.
And
too
the
intent
they
may
bée
the
readyer
vntoo
bothe
,
hée
alledgeth
reasons
too
persuade
them
.
For
hée
both
telles
them
that
that
day
shall
come
vpon
the
sodain
:
and
also
declareth
plainly
,
that
by
this
meanes
they
shall
bée
quite
rid
from
all
euils
,
and
bée
set
in
the
presence
of
the
sonne
of
God
.
Therfore
he
sayth
:
Take
héede
too
your selues
that
your
harts
bée
not
at
any
tyme
ouerloden
wyth
surfettyng
and
droonkennesse
,
and
the
cares
of
this
worlde
.
These
then
are
the
thyngs
that
are
too
bée
eschued
,
that
is
too
say
:
surfetting
,
dronkennesse
,
and
the
care
of
this
world
:
namely
vngodly
and
Heathenish
care
,
which
quencheth
the
faith
of
Christ
.
In
as
muche
as
it
is
most
manifest
,
that
all
estates
of
the
worlde
are
wrapped
and
snarled
in
these
euils
:
so
much
the
more
ought
this
exhortation
of
Chrystes
too
bée
in
our
sight
,
least
wée
perishe
béeing
deceiued
with
the
euill
trades
of
this
world
.
Furthermore
,
where
as
the
Lorde
addeth
:
Watche
yee
continually
in
Prayer
,
hée
teacheth
with
what
things
it
béehoueth
those
too
bée
occupied
,
the
couet
too
escape
the
euils
that
are
too
come
.
In
that
summe
he
requireth
,
the
shunning
of
euill
things
,
and
the
earnest
folowing
of
good
things
.
Bothe
these
the
Apostle
ioyneth
toogither
in
his
Epistle
vntoo
Titus
,
writing
:
Renouncing
all
vngodlinesse
&
worldly
lusts
,
let
vs
liue
sobrely
,
vprightly
,
and
godlily
in
this
world
,
looking
for
the
blissed
hope
,
and
the
coming
of
the
glorie
of
the
great
GOD
,
too
whome
bée
praise
,
soueraintie
and
glorie
world
without
end
.
Amen
.
The
thirde
Sunday
in
Aduent
.
¶
The
Gospell
.
Luke
.
xj
.
WHen
Iohn
being
in
pryson
heard
the
workes
of
Christ
,
he
sent
two
of
his
disciples
,
and
said
vntoo
him
:
Art
thou
hee
that
shall
come
,
or
doo
wee
looke
for
an
other
?
Iesus
answered
and
sayd
vntoo
them
:
Go
and
shew
Iohn
ageine
what
yee
haue
hearde
and
seene
.
The
blinde
receiue
their
sight
,
the
lame
walk
,
the
leapres
are
clensed
,
and
the
deafe
heare
,
the
deade
are
raised
vp
,
and
the
poore
receiue
the
glad
tidings
of
the
Gospell
,
and
happie
is
he
that
is
not
offended
by
mee
.
And
as
they
departed
,
Iesus
began
too
say
vntoo
the
people
concerning
Iohn
:
What
went
ye
out
intoo
the
wildernesse
too
see
?
A
reede
that
is
shaken
with
the
wind
?
or
what
went
yee
out
for
to
see
?
A
man
clothed
in
soft
rayment
?
beholde
,
they
that
weare
soft
clothing
,
are
in
kings
houses
.
But
what
went
yee
out
for
to
see
,
a
Prophet
?
verily
I
say
vntoo
you
more
than
a
Prophet
.
For
this
is
he
of
whome
it
is
written
:
Beholde
,
I
sende
my
messanger
before
thy
face
,
which
shall
prepare
thy
way
before
thee
.
The
exposition
of
the
text
.
THis
gospel
describeth
vntoo
vs
the
kingdom
of
Chryst
,
and
peinteth
it
out
in
his
proper
colours
:
so
much
at
least
wise
as
perteyneth
too
the
outward
appéerance
therof
,
which
is
séene
with
outwarde
eyes
.
For
if
yée
regard
his
secrete
power
with
the
eyes
of
faith
,
it
is
a
most
bright
&
a
most
glorious
thing
.
In
this
place
therefore
is
intreated
only
of
his
outward
shape
.
The
forerunner
lieth
in
prison
.
Wherby
wée
are
warned
that
Christes
kingdome
is
put
vnder
the
crosse
.
The
disciples
being
in
doute
,
are
sent
foorth
:
howbeit
vntoo
Chryst
only
.
Chryst
the
king
himself
is
conuersant
among
the
poore
,
the
blind
,
the
deafe
,
and
the
leapres
.
These
are
healed
and
receiue
the
glad
tydings
of
saluation
,
which
things
the
mighty
,
noble
and
wise
men
of
the
world
despise
.
In
fewe
woords
,
as
this
Gospel
peynteth
out
the
Kingdome
of
Chryst
:
so
it
confirmeth
the
mynistery
of
Iohn
,
&
by
assured
arguments
proueth
,
that
Christ
is
the
true
Messias
,
that
was
promised
to
the
fathers
.
Notwithstanding
,
for
more
plentiful
doctrines
sake
,
let
this
Gospell
bée
distributed
intoo
foure
parts
which
are
these
.
-
1
Is
shewed
bothe
the
lot
and
office
of
the
ministers
of
the
woorde
.
-
2
The
question
of
Iohn
.
-
3
The
aunswere
of
Chryst.
-
4
The
commendation
and
praise
of
Iohn
.
¶
Of
the
first
.
ANd
when
Iohn
being
in
prison
,
heard
the
works
of
Christ
,
he
sent
twoo
of
his
Disciples
vntoo
him
.
Iohn
béeing
bound
in
gyues
,
teacheth
by
his
owne
example
what
is
the
lot
of
the
ministers
of
the
word
.
And
the
same
Iohn
by
sending
his
disciples
vnto
Chryst
,
sheweth
the
true
dutie
of
the
ministers
of
the
worde
.
I
will
therfore
speake
of
either
of
them
in
order
,
and
first
of
their
state
in
this
lyfe
.
Iohn
exhorteth
men
to
repentance
,
and
findeth
fault
with
their
wickednesse
.
And
what
happens
to
him
for
it
?
that
doth
the
storie
tell
Math.
14.
for
there
it
is
shewed
,
that
bycause
Iohn
reproued
Herode
,
and
told
him
it
was
not
lawfull
for
him
to
haue
his
brothers
wife
,
he
was
cast
in
prison
,
and
at
lengthe
lost
his
heade
.
This
rewarde
receiued
the
holy
Baptist
at
the
vngodly
tyrantes
hande
.
For
as
a
Surgion
if
he
touch
the
wound
of
a
mad
man
,
and
go
about
too
cure
it
,
can
looke
for
none
other
thyng
,
but
that
the
mad
man
should
fall
vpon
him
,
and
render
euil
for
good
:
euen
so
if
the
minister
of
Gods
woorde
reproue
the
sinne
of
any
vngodly
man
(
&
especially
of
any
tyrant
)
to
the
intent
he
should
repent
and
hée
heled
of
the
wound
of
sin
:
let
him
loke
for
none
other
than
threats
,
reuilyngs
,
and
death
.
How
true
thys
is
,
not
only
Iohns
example
techeth
,
but
also
the
storie
of
the
whole
Churche
,
and
the
storie
bothe
of
the
olde
and
newe
Testament
.
For
this
haue
so
many
béen
famous
through
martyrdom
:
For
this
haue
so
many
Prophets
béen
put
to
death
:
for
this
were
the
apostles
persecuted
:
for
this
was
Paul
murthered
,
Peter
crucified
,
&
diuers
others
diuersly
tormented
:
which
things
doo
put
vs
in
mynd
of
the
lot
of
the
sainctes
in
this
life
.
But
happy
is
the
Crosse
which
Chryst
auoucheth
too
bée
noble
.
Blissed
is
the
Crosse
,
whiche
is
the
waye
too
true
and
euerlasting
victorie
by
Chryst
Iesus
.
And
therfore
the
mynisters
of
the
Gospell
must
not
bée
slack
in
their
dutie
bycause
of
persecution
:
but
béeing
stirred
vp
by
the
example
of
Iohn
,
they
must
doe
theyr
duetie
manfully
,
which
consisteth
chéefly
in
these
poynts
:
First
,
let
them
preache
Chryst
,
and
shewe
the
Lambe
that
taketh
away
the
sinnes
of
the
world
.
Then
let
them
rebuke
sinne
.
For
they
are
the
instruments
of
the
holy
Gost
,
who
by
them
reproueth
the
world
of
sinne
,
as
wée
sée
in
Iohn
.
Thirdly
let
them
beautifie
their
mynisterie
by
their
holy
and
godly
life
.
Fourthly
let
them
despise
the
threatnings
of
the
world
as
Iohn
did
,
putting
them selues
in
a
redynesse
too
suffer
any
torments
rather
than
to
séeme
slack
in
their
office
.
Fifthly
,
if
it
happen
them
too
bée
cast
intoo
prison
,
and
too
bée
put
too
torture
for
performing
their
dutie
accordingly
,
what
shall
they
then
doo
?
Shall
they
denie
Chryst
?
in
no
wyse
.
But
they
shall
sende
theyr
Disciples
vntoo
Chryst
:
not
fearing
them
that
an
doo
no
more
but
kil
the
body
:
but
him
rather
,
who
as
hée
can
destroy
bothe
body
and
soule
,
so
also
can
hée
saue
them
bothe
.
Thus
much
is
spoken
bréefly
concernyng
the
first
place
.
¶
Of
the
second
.
ARt
thou
hee
that
shall
come
,
or
doo
wee
looke
for
an
other
?
The
errour
of
Iohns
disciples
conserning
the
Messias
,
gaue
occasion
of
this
message
and
demaunde
.
For
they
béeing
partly
offended
at
the
outward
appéerance
of
Chryst
(
as
it
appereth
by
the
Lords
answer
)
and
partly
béeing
begiled
through
affection
too
theyr
maister
,
mystooke
Iohn
too
haue
béen
the
Messias
.
Iohn
too
the
intent
too
rid
his
disciples
of
this
errrour
,
sendeth
them
too
Chryst
,
too
enquire
of
hym
whether
hée
were
the
very
Messias
,
or
whether
some
other
were
styll
too
bée
looked
for
:
that
by
this
meanes
they
myght
bothe
by
words
and
déedes
of
Chryste
himselfe
,
bée
more
fully
instructed
concernyng
Chryste
,
that
he
was
the
true
Messias
and
not
Iohn
.
Iohn
then
sendeth
not
his
disciples
to
Chryst
,
for
that
he
himselfe
douted
of
Chryst
:
but
too
procure
the
saluation
of
his
douting
disciples
.
Let
vs
therefore
learne
of
Iohn
,
too
haue
a
lowly
opinion
of
our selues
,
that
wée
take
not
any
thing
vppon
vs
arrogantly
.
And
let
vs
learne
of
his
disciples
,
to
performe
obedience
too
our
superiours
:
and
specially
too
them
that
by
woorde
and
lyfe
doo
send
vs
the
right
way
to
Chryst.
¶
Of
the
third
.
BUt
what
aunswereth
Chryst
?
Go
and
beare
Iohn
woord
what
ye
heare
and
see
.
The
blinde
see
,
the
lame
walke
,
the
lepres
are
clensed
,
the
deafe
heare
,
the
dead
rise
ageyne
,
the
poore
receyue
the
glad
tydings
of
the
Gospell
,
and
blissed
is
he
that
is
not
offended
at
mee
.
This
answer
conteineth
foure
things
:
signes
vndoutedly
shewing
the
true
Messias
:
the
image
of
the
Churche
in
thys
life
:
to
whome
the
Gospell
perteyneth
:
and
an
admonition
that
no
man
should
bée
offended
at
the
outwarde
appéerance
of
Chryst
and
his
Church
.
The
proofe
that
Iesus
himselfe
is
the
very
Messias
is
this
.
Whosoeuer
by
his
owne
power
,
giueth
sight
too
the
blinde
:
to
the
criples
,
ablenesse
too
go
vpright
:
to
the
lepres
,
helth
:
too
the
deafe
,
hearing
:
to
the
dead
,
lyfe
:
and
preacheth
the
glad
tydings
of
the
gospel
too
the
poore
,
(
that
is
to
say
)
too
the
consciences
that
are
broken
and
sorowful
with
the
féeling
of
sinne
:
)
Hée
out
of
all
doubte
is
the
true
Messias
.
For
Esay
prophesieth
of
the
Messias
in
these
:
Ye
weake
hearted
bée
of
good
comfort
,
feare
not
:
Behold
your
God
shall
bring
a
discharge
of
vengeance
.
God
himself
shall
come
,
and
saue
vs
:
Wherby
shal
we
know
him
?
the
Prophet
answereth
:
Then
shall
the
eyes
of
the
blinde
bée
opened
:
and
the
eares
of
the
deafe
shall
heare
:
and
the
lame
shall
leape
as
a
hart
:
and
the
toongs
of
many
shal
be
loosened
.
And
the
same
prophet
sayth
:
The
spirit
of
the
Lord
is
vpon
mée
,
bicause
he
hath
annointed
mée
to
preach
glad
tidings
to
the
poore
,
that
I
should
remedie
them
that
are
broken
in
heart
,
and
preach
libertie
too
prisoners
,
and
let
them
out
that
are
shut
vp
.
In
as
much
then
as
yée
sée
mée
(
according
too
the
foresayings
of
the
Prophets
)
too
perfourme
these
things
by
mine
owne
power
:
why
doo
yée
not
acknowlege
mée
to
be
the
Messias
?
And
so
Christ
by
this
demonstration
proueth
himselfe
to
be
the
true
Messias
,
and
teacheth
that
it
is
his
office
too
giue
aide
too
the
miserable
and
afflicted
.
Furthermore
,
the
image
of
the
church
&
kingdom
of
Christ
is
séene
héere
to
be
despised
before
the
world
.
The
hearers
of
Christ
,
are
,
the
poore
,
the
sick
,
and
the
despised
in
the
sight
of
the
world
:
vnto
these
doth
Christ
preach
the
way
of
saluation
,
and
healeth
their
diseases
.
And
like
as
he
did
then
heale
the
diseases
of
the
body
:
euen
so
at
this
day
healeth
he
the
consciences
of
sinners
wounded
with
sin
,
&
bringeth
spiritual
gladnesse
to
their
hartes
:
whiche
thing
they
féele
in
very
déede
which
in
true
inuocation
doo
heare
the
voice
of
the
Gospel
.
Where
he
sayeth
that
the
poore
receiue
the
glad
tydings
of
the
Gospell
,
he
sheweth
to
whom
the
Gospel
belongeth
:
namely
to
the
poore
,
that
is
to
say
,
to
the
broken
in
hart
for
the
filthynesse
of
their
sinnes
.
Whereupon
it
is
sayd
in
the
psalme
.
A
sacrifice
too
god
is
a
troubled
spirite
:
a
contrite
and
humbled
hart
,
O
God
,
shalt
thou
not
despise
.
And
an
other
Psalme
:
Whiche
healeth
them
that
be
of
a
broken
harte
.
And
Esaye
the
.57
.
GOD
dwelleth
with
the
broken
and
lowly
spirite
,
too
quicken
the
spirite
of
the
lowly
,
and
too
quicken
the
heart
of
the
broken
.
The
Gospell
then
perteineth
only
too
such
as
féeling
their
owne
sinnes
,
are
sorie
for
them
,
and
are
afrayde
of
Gods
iudgement
,
and
cast
away
purpose
of
sinning
any
more
.
The
Gospell
therfore
is
a
ioyfull
tydings
of
the
forgiuenesse
of
sinnes
,
and
a
comfort
in
the
heart
through
the
woord
and
the
holy
ghost
,
which
belongeth
vntoo
them
only
that
repent
and
beléeue
the
Gospell
,
receyue
remission
of
theyr
sinnes
,
are
endued
with
the
rightuousnesse
of
Chryst
(
which
béeing
imputed
too
them
for
theyr
owne
,
they
appéere
as
ryghtuous
in
the
sight
of
God
)
are
endued
with
the
holy
Ghost
,
and
being
now
made
a
newe
creature
in
Chryst
,
beginne
too
obey
Chryst
through
Faith
,
and
endeuer
daily
too
abounde
in
all
knowledge
and
vnderstanding
.
Philip.
j.
The
Lords
admonishment
,
Blissed
is
hee
that
is
not
offended
at
mee
,
giueth
an
inckling
héere
,
first
that
Iohns
Disciples
were
offended
at
the
person
of
Christ
:
secondly
it
warneth
all
men
in
generall
,
not
too
bée
offended
at
the
outward
appéerance
of
Chrystes
kingdome
:
so
as
they
should
eyther
not
receiue
the
Gospell
at
all
,
or
else
hauing
receiued
it
,
should
reiect
it
:
after
which
sort
many
are
in
all
times
offended
,
Cicero
in
his
time
was
so
offended
at
the
bondage
of
Gods
people
,
that
hée
would
not
receiue
the
Doctrine
of
the
Churche
.
Euery
citie
(
sayth
hée
too
Laelius
)
hath
his
peculiar
religion
,
and
wée
haue
ours
.
Though
Hierusalem
were
in
prosperitie
,
and
that
the
Iewes
were
in
quietnesse
:
yet
notwithstanding
should
wée
for
the
glory
of
our
Empyre
,
the
maiestie
of
our
name
,
and
the
traditions
and
customes
of
our
auncetors
,
holde
scorne
of
the
superstitions
of
their
religion
:
and
now
much
more
,
bicause
that
nation
hath
shewed
what
good
wil
it
beareth
to
our
empire
,
by
warres
,
and
how
déere
it
is
too
the
Gods
immortall
,
in
that
it
is
subdued
and
let
out
too
ferme
.
&c.
These
foure
things
doo
the
Papistes
also
boast
of
at
this
day
,
Glorie
,
maiestie
of
name
,
traditions
of
elders
,
&
Lordship
.
But
Christ
in
this
place
biddeth
vs
take
héede
,
that
wée
suffer
not
our selues
too
be
deceiued
with
such
ghosts
:
but
rather
that
we
should
ioyne
our selues
with
the
litle
and
despised
flock
,
which
heareth
the
voice
of
the
shepherd
Christ
.
For
it
is
more
wisedom
too
enter
intoo
the
Arke
with
Noe
and
a
fewe
other
,
and
too
bée
saued
from
the
daunger
of
the
floud
,
than
with
the
greatest
and
most
florishing
part
of
the
world
to
perish
.
It
is
better
too
reioice
with
Lazarus
full
of
biles
in
Abrahams
bosome
,
than
with
the
riche
glutton
too
bée
punished
with
the
torments
of
hell
.
¶
Of
the
fourth
.
AS
they
departed
,
Iesus
began
too
speake
to
the
people
concerning
Iohn
.
What
went
yee
out
intoo
the
wildernesse
too
see
?
&c.
This
commendation
of
Iohn
serueth
too
this
end
,
that
the
people
should
highly
estéeme
the
ministery
of
Iohn
&
beléeue
his
voice
,
as
that
which
was
heauenly
.
And
Christ
in
this
commendation
,
ioyneth
toogither
al
the
things
that
béecome
a
right
Apostle
,
and
he
praiseth
him
for
foure
vertues
:
first
for
constancie
,
for
he
compareth
him
too
an
immoueable
rock
,
which
is
not
shaken
of
the
windes
as
a
réede
.
Went
ye
out
too
see
a
reede
shaken
with
the
wind
?
as
if
hée
shold
haue
sayd
,
Iohn
is
no
such
man
:
but
rather
like
a
firm
rocke
,
which
yéeldeth
too
no
tempestes
nor
waues
.
The
true
preacher
of
the
Gospell
therfore
must
neither
for
feare
of
men
,
nor
for
fauour
,
swarue
from
the
truthe
:
Which
thing
(
alas
for
sorow
)
too
many
doo
now
adayes
.
Secondly
,
he
commendeth
Iohn
for
his
kinde
of
life
,
that
is
too
wit
,
for
that
hée
liued
not
a
nice
life
,
as
the
flattering
courtiers
:
nor
sought
estimation
,
as
they
that
hunt
for
the
fauor
of
men
:
but
led
a
life
méete
for
his
office
and
calling
,
suche
as
neither
hindred
the
seruice
of
God
,
nor
made
him
slouthful
in
executing
his
duetie
.
This
generally
perteineth
also
too
all
the
ministers
of
Gods
woorde
:
Namely
that
they
should
liue
in
suche
wise
,
as
neither
nicenesse
may
be
séene
in
their
behauiour
,
nor
they
them selues
bée
by
other
vaine
things
hindred
too
doo
their
dutie
.
Thirdly
hée
commendeth
Iohn
for
the
excellentnesse
of
his
Prophecie
,
for
hée
preferreth
him
before
all
other
Prophets
.
Fourthly
hée
commendeth
him
for
the
message
that
hée
commeth
of
.
For
this
is
hée
of
whom
it
is
said
:
Beholde
I
sende
my
messenger
before
thy
face
,
whiche
shall
prepare
thy
way
beefore
thée
.
Therfore
is
Iohn
the
ambassador
of
Messias
,
&
the
forerunner
that
maketh
way
for
the
king
comming
after
,
by
preaching
of
repentance
.
This
mans
example
must
the
ministers
of
the
Gospell
(
after
a
certaine
maner
of
theirs
)
followe
.
They
must
prepare
the
way
vntoo
Christe
:
they
muste
bring
men
vntoo
Christe
.
They
muste
shew
the
only
way
vnto
saluation
,
Christ
Iesus
:
Too
whom
bée
honour
and
glorie
for
euer
.
So
bée
it
.
The
fourth
Sunday
in
Aduent
.
¶
The
Gospell
.
Iohn
.
j.
THis
is
the
recorde
of
Iohn
:
when
the
Iewes
sent
Preestes
and
Leuites
from
Ierusalem
,
too
aske
him
:
what
art
thou
?
And
he
confessed
and
denied
not
,
&
sayde
plainly
:
I
am
not
Christe
.
And
they
asked
him
:
what
then
,
arte
thou
Helias
?
and
he
saythe
:
I
am
not
art
thou
the
Prophet
?
and
he
answered
,
no.
Then
sayd
they
vntoo
him
:
What
art
thou
that
wee
may
giue
an
answere
vntoo
them
that
sente
vs
?
what
sayest
thou
of
thy self
?
he
said
:
I
am
the
voice
of
a
cryer
in
the
wildernesse
:
make
streight
the
waye
of
the
Lorde
,
as
sayde
the
Prophet
Esay
.
And
they
whiche
were
sent
,
were
of
the
Phariseys
:
and
they
asked
him
,
and
sayd
vntoo
him
:
why
baptisest
thou
then
,
if
thou
bee
not
Christe
,
nor
Helias
,
neyther
that
Prophete
?
Iohn
aunswered
them
,
saying
:
I
doo
Baptise
with
water
,
but
ther
standeth
one
among
you
,
whom
you
knowe
not
,
he
it
is
,
whiche
though
he
came
after
me
,
was
before
mee
,
whoose
shoo
latchet
I
am
not
worthy
too
vnloose
.
These
things
were
doone
at
Bethabara
,
beyond
Iordan
where
Iohn
did
baptise
.
The
exposition
of
the
text
.
THe
occasion
of
this
Gospell
was
this
:
The
Phariseys
had
heard
how
that
Iohn
set
vppe
a
new
manner
of
doctrine
,
and
broughte
in
new
ceremonies
:
and
that
without
authoritie
from
the
Bishops
:
As
how
hée
had
men
prepare
the
way
of
the
Lorde
:
how
he
receyued
all
Iewrie
vntoo
baptisme
:
how
he
cryed
that
the
promised
king
and
Messias
was
at
hand
.
The
Phariseis
being
moued
at
the
reporte
of
these
things
,
sent
messengers
too
him
intoo
the
wildernesse
too
demaunde
of
him
by
what
authoritie
hée
did
those
things
.
This
they
did
,
not
for
that
they
were
desirous
to
giue
eare
too
his
doctrine
:
but
rather
that
they
might
destroye
bothe
Christe
and
him
:
that
they
might
kéepe
styll
their
owne
gainful
ceremonies
:
and
that
(
without
any
regarde
had
too
the
welfare
of
the
people
committed
too
their
charge
)
they
might
mainteine
their
owne
authoritie
.
The
example
of
whom
our
Papists
doo
lay
before
them selues
&
folow
it
stoutly
inough
.
The
summe
therof
is
this
:
that
they
enquire
of
Iohn
whether
hée
bée
Christe
:
and
that
Iohn
(
as
a
true
seruaunt
of
Christ
)
beareth
record
vntoo
Christ
,
and
biddeth
them
make
streight
the
way
of
the
Lord
:
couertly
confirming
his
own
vocation
too
bée
heauenly
.
For
instruction
sake
let
this
Gospel
bée
deuided
intoo
thrée
places
.
-
1
Iohns
recorde
concerning
Christe
.
-
2
The
description
of
Iohn
:
and
in
him
of
all
godly
ministers
of
Gods
woord
.
-
3
What
it
is
too
prepare
the
way
of
the
Lord
.
¶
Of
the
first
.
IN
the
record
of
Iohn
,
six
things
are
too
be
considered
.
First
whoo
are
sent
,
and
why
they
are
sent
.
Those
that
are
sent
,
are
Pharisies
,
and
they
are
sent
from
Pharisies
:
moste
holy
men
(
too
outward
appéerance
)
from
moste
holy
men
:
whiche
séemed
too
them selues
the
pillers
of
Gods
church
which
had
prerogatiue
of
succession
:
whiche
chalenged
too
them selues
alone
the
title
of
the
churche
.
But
beholde
,
they
that
séemed
too
bée
the
heads
of
the
church
,
are
enemies
of
Christ
.
Wherby
we
may
lerne
,
that
credit
is
too
bée
giuen
neither
to
titles
nor
too
successions
,
but
only
vntoo
Gods
woord
.
Also
we
may
mark
the
craft
of
Sathan
,
which
these
Pharisies
had
lerned
of
their
master
Sathan
.
For
they
enquire
héere
,
not
bicause
they
fauoured
eyther
Christ
or
Iohn
(
as
they
would
séem
to
haue
doone
)
:
but
too
the
intent
too
haue
destroyed
them
both
,
as
did
the
Serpent
in
Paradice
.
2
Too
whome
is
recorde
borne
?
vntoo
Christe
.
Whoo
beareth
record
?
Iohn
.
By
this
,
lerne
twoo
things
.
First
,
that
the
ministerie
of
the
woorde
must
shoote
at
the
marke
,
that
is
,
too
beare
recorde
vntoo
Christ
.
Secondly
,
that
it
is
the
arte
of
a
Christian
,
too
stay
him self
vpon
the
pure
confession
of
Christ
,
ageinst
the
crafts
of
Sathan
.
3
Before
whom
is
recorde
borne
?
Before
the
world
and
Christes
enemies
.
Wherby
it
is
too
bée
lerned
:
that
the
godly
man
must
confesse
Christ
before
all
the
whole
world
,
with
the
perill
of
his
estimation
,
his
goodes
,
and
his
life
,
whereuntoo
,
partly
the
promise
,
and
partly
the
threatning
will
prouoke
vs
.
The
promise
is
this
:
whoosoeuer
shall
confesse
mée
before
men
,
him
also
will
I
confesse
before
my
heauenly
father
.
The
threatning
is
this
:
whoosoeuer
shall
bée
ashamed
of
mée
before
men
,
of
him
also
will
I
bée
ashamed
before
my
heauenly
father
.
4
The
summe
of
Iohns
record
concerning
Christ
,
is
this
.
That
Christe
is
very
man
,
very
God
,
the
true
Messias
,
and
the
forgiuer
of
sinnes
.
For
when
hée
sayeth
,
he
it
is
that
was
too
come
after
mee
hée
sheweth
his
true
manhood
:
and
wher
he
addeth
,
and
yet
was
before
me
,
hée
confesseth
his
godhead
.
But
wheras
hée
sayeth
,
and
hee
standeth
among
you
,
whome
you
knowe
not
,
he
answereth
too
their
question
,
&
pronounceth
Iesus
too
bee
the
Messias
.
The
lauer
of
baptism
dooth
openly
declare
,
that
it
is
th
office
of
the
Messias
to
forgiue
sinnes
.
5
The
vse
and
frute
of
this
recorde
is
,
that
wée
ought
too
beléeue
the
witnesse
of
Iohn
,
and
embrace
Christe
the
true
forgiuer
of
sinnes
,
whoo
hath
washed
vs
from
all
our
sinnes
with
his
owne
blood
:
whereof
hée
hath
deliuered
vntoo
vs
an
effectuall
signe
,
namely
Baptisme
,
of
whiche
wée
wil
intreat
else
where
.
6
The
Phariseis
are
an
Image
of
disguised
Christians
,
(
that
is
too
say
,
hipocrites
)
which
cannot
away
with
the
doctrine
of
true
godlinesse
:
but
feine
them selues
godly
in
outward
behauior
,
and
pretend
too
bée
most
holy
,
whereas
they
beare
another
persone
inwardlye
:
and
thereupon
it
is
,
that
such
are
called
hypocrites
.
For
like
as
they
are
hypocrites
in
Enterludes
,
which
in
apparel
and
outward
gesture
represent
persons
absent
:
Euen
so
the
Pharisies
set
foorth
as
it
were
but
onely
a
visor
of
godlinesse
which
is
farre
from
them
,
for
men
to
looke
vpon
:
where
vpon
they
are
called
Hypocrites
,
as
whoo
(
althoughe
in
very
déede
they
bée
vngodly
in
their
hearts
:
yet
)
doo
séeme
outwardly
moste
holy
.
¶
Of
the
seconde
.
I
Am
the
voice
of
a
cryer
in
the
desert
.
First
Iohn
defineth
all
Prophets
,
Apostles
,
and
ministers
of
Gods
woord
that
they
are
a
voice
.
Secondly
that
they
are
not
a
vain
voice
,
but
the
voice
of
a
cryer
,
that
is
to
say
of
a
preacher
.
Thirdly
,
in
the
desert
,
that
is
too
say
in
the
whole
world
.
Fourthly
the
hearers
are
doon
to
vnderstand
of
the
woorthinesse
of
the
voice
,
for
it
is
not
the
voice
of
man
,
but
of
God
,
that
cryeth
.
&c.
Fiftly
,
that
Iohn
alledgeth
the
testimonie
of
Esay
.
For
the
godly
preacher
must
auouch
nothing
without
the
testimonie
of
the
holy
scriptures
.
This
present
testimonie
is
taken
out
of
the
.40
.
Chapter
.
Sixthly
,
the
preachers
also
are
warned
,
that
they
father
not
another
mannes
voyce
vppon
God
,
than
his
owne
.
For
such
as
doo
so
,
are
not
the
ministers
of
God
,
but
the
bellowes
of
the
Deuil
,
which
kind
of
men
wée
ought
to
flée
no
lesse
than
woolues
.
¶
Of
the
third
.
TOo
make
way
too
the
lord
,
is
(
by
the
witnesse
of
the
same
Iohn
Baptist
,
)
too
woorke
repentance
.
And
not
without
great
cause
did
Iohn
vse
this
figure
of
spéech
,
which
properly
perteineth
vntoo
worldly
kingdomes
.
For
the
wayes
where
kings
shall
passe
,
are
woont
too
bée
prepared
or
made
leuel
ageinst
their
comming
,
too
the
intent
they
may
go
without
peril
and
stumbling
.
This
dooth
Esay
expound
,
when
he
sayth
.
Euery
vally
shall
bée
raised
,
and
euery
mountaine
and
hil
shal
bée
made
leuel
,
and
the
crooked
wayes
shal
bée
made
streight
,
and
the
rough
places
shal
bée
made
smoothe
.
These
things
are
too
bée
vnderstoode
spiritually
,
concerning
all
impedimentes
bothe
inward
&
outward
,
which
may
hinder
the
comming
of
Christ
our
king
vnto
vs
.
Inward
impediments
are
lacke
of
the
knowledge
of
God
,
lustes
,
leudnesse
,
foolish
boldnesse
and
such
like
.
Outward
impediments
are
,
all
stumbling
blockes
which
Sathan
casteth
in
our
wayes
,
in
doctrine
,
in
the
Sacraments
,
&
in
conuersation
.
And
(
too
speake
the
matter
in
few
woords
,
)
the
mountains
(
that
is
to
say
,
whatsoeuer
is
high
in
the
world
)
are
to
be
cast
down
by
the
preaching
of
the
law
.
The
vallies
,
(
that
is
too
say
,
such
as
are
broken
in
spirit
)
are
to
be
raised
vp
by
preching
of
the
gospel
.
Bréers
(
that
is
to
say
,
euil
life
&
leud
affections
,
)
are
too
bée
stubbed
vp
by
new
obedience
,
&
with
an
earnest
desire
too
frame
the
life
according
to
goddes
woord
.
And
too
th
entent
that
that
may
bée
doon
,
it
is
required
first
,
that
there
bée
criers
in
the
desert
.
Secondly
there
is
néede
of
wholsom
doctrine
,
which
is
the
lampe
of
them
that
prepare
the
way
.
Thirdly
it
is
requisite
,
that
when
the
Lord
commeth
,
(
that
is
too
say
,
when
the
grace
of
God
shyneth
in
our
hearts
)
wée
yéeld
our selues
obedient
through
true
repentance
,
and
shew
our selues
too
bée
gods
people
,
by
dooing
homage
vnto
Christ
our
Lord
.
Lastly
it
behooueth
vs
too
offer
vntoo
him
gifts
and
the
sacrifice
of
our
lips
,
that
is
too
say
,
too
acknowledge
him
,
both
with
mind
,
voice
,
confession
,
and
conuersation
.
Howbéeit
in
as
much
as
these
things
cannot
bée
vnderstood
without
applying
of
examples
:
We
wil
bréefly
declare
the
méening
of
Iohn
and
of
the
Prophet
by
examples
.
The
summe
of
Iohns
sermon
was
this
:
Doe
penance
,
and
beleue
the
Gospell
:
which
is
all
one
with
that
which
he
sayeth
out
of
Esay
,
prepare
the
way
of
the
Lord
.
How
did
hée
that
?
He
did
beate
downe
the
hilles
:
For
when
he
saw
many
of
the
Pharisies
and
Saduces
come
vntoo
his
Baptim
,
hée
sayd
vntoo
them
.
Yée
generation
of
Uipers
,
whoo
taught
you
to
flée
from
the
wrath
that
is
too
come
?
Say
not
within
your selues
wée
haue
Abraham
too
our
Father
.
For
I
say
vntoo
you
,
that
god
is
able
,
euen
out
of
these
stones
,
too
raise
vp
children
vntoo
Abraham
,
for
now
is
the
axe
layd
too
the
roote
of
the
trée
.
Euery
trée
that
yéeldeth
not
good
frute
,
shal
bée
hewen
down
and
cast
intoo
the
fire
.
Sée
héere
,
how
Iohn
maketh
the
mountaines
lowe
.
First
when
hée
calleth
them
the
generation
of
Uipers
,
he
findeth
fault
with
their
leud
hart
,
which
was
desirous
of
blood
,
and
vnthankful
.
Secondly
he
taketh
away
the
cause
of
their
chéefe
boasting
.
For
they
had
a
pride
in
themselues
,
bycause
they
were
the
children
of
Abraham
.
But
hée
telleth
them
,
that
this
auaileth
them
nothing
.
For
GOD
is
not
an
accepter
of
persones
.
Neither
are
those
by
and
by
the
children
of
Abraham
,
which
are
borne
of
the
fleshly
séede
of
Abraham
:
but
those
are
Abrahams
children
,
which
followe
Abraham
in
faith
and
obedience
,
like
as
Christ
beareth
witnesse
in
the
Gospell
of
S.
Iohn
,
calling
them
the
children
of
the
Deuill
,
which
boasted
themselues
too
bée
the
children
of
Abraham
.
Thirdly
hée
addeth
a
threatning
,
vnlesse
they
amend
,
The
ax
(
sayth
he
)
is
layd
too
the
roote
of
the
trée
.
That
is
to
say
,
Gods
vengeance
is
not
farre
of
,
that
euery
euil
trée
may
be
cut
downe
,
and
cast
into
the
fire
.
In
likewise
must
other
ministers
of
Gods
word
dig
downe
the
mountaines
,
by
telling
men
their
faultes
,
by
taking
away
the
cause
of
boasting
,
and
by
laying
before
them
the
punishments
,
which
rest
vpon
all
them
that
amend
not
.
Then
shal
they
also
raise
vp
the
vallies
:
and
how
?
Euen
as
Iohn
did
in
shewing
Chryst
,
when
he
sayd
:
behold
the
Lamb
of
god
that
taketh
away
the
sinnes
of
the
world
.
When
he
sayth
,
behold
,
he
allureth
them
to
faith
.
When
he
addeth
,
the
Lamb
of
God
which
taketh
away
the
sinnes
of
the
world
,
he
expresseth
the
ground
of
reconciliation
.
Thirdly
he
cutteth
vp
the
n2
,
when
he
sayth
:
bring
yée
forth
fruts
worthy
of
repentance
.
A
like
example
haue
wée
in
the
Prophet
Nathan
.
First
he
did
cast
downe
the
mountaine
,
that
is
to
say
,
the
hipocrisie
in
Dauid
:
who
hauing
commmitted
aduoutry
and
murder
,
liued
carelesse
as
though
he
had
done
very
well
.
And
this
did
he
by
propounding
a
parable
of
twoo
men
,
of
whome
the
one
was
poore
and
the
other
rich
.
The
rich
man
had
many
Oxen
and
shéepe
,
&
the
poore
man
had
nothing
but
only
one
shéepe
,
which
he
had
bought
and
nourished
,
and
which
had
growen
vp
in
his
house
among
his
owne
children
,
eating
with
hym
of
his
bread
,
and
drinking
of
his
cuppe
,
and
sléeping
in
his
bosome
,
and
was
to
him
as
his
daughter
.
But
when
a
stranger
came
to
the
rich
mans
,
the
riche
man
tooke
this
poore
mannes
shéepe
,
and
set
it
on
the
table
for
his
guest
,
sparing
his
owne
.
When
Dauid
heard
this
,
he
was
sore
displeased
,
saying
:
he
is
the
child
of
death
that
hath
done
this
déede
.
Nathan
aunswered
,
thou
art
the
same
man
.
Thou
hast
slaine
Urias
the
Hethite
with
the
sword
,
and
hast
taken
his
wife
too
bée
thy
wife
.
Behold
(
sayth
the
Lord
)
I
wil
raise
vp
mischief
ageinst
thée
.
Sée
how
Nathan
chargeth
Dauid
with
his
sin
,
taketh
away
the
matter
of
boasting
,
least
he
should
think
he
ought
not
too
bée
punished
bycause
he
was
a
king
:
and
he
threatneth
punishment
vntoo
him
.
Héere
is
that
great
mountaine
and
hipocrisie
beaten
downe
.
But
when
Nathan
saw
Dauid
cast
downe
&
vnder
foote
,
in
so
much
that
he
sayd
with
a
great
outcry
,
I
haue
sinned
ageinst
the
Lord
:
hée
raiseth
vp
this
vallie
,
saying
:
the
Lord
hath
taken
away
thy
sinne
,
thou
shalt
not
dye
.
Afterward
also
he
cutteth
vp
the
Bréers
,
when
by
prophecying
the
death
of
his
sonne
for
a
punishment
,
hée
kéepeth
him
in
his
dutie
.
After
the
same
sort
,
Peter
in
the
Actes
of
the
Apostles
,
first
by
preaching
the
law
,
cutteth
the
combes
of
the
Iewes
,
and
maketh
low
their
mountaines
.
He
chargeth
them
with
their
sinnes
:
he
telleth
them
it
bootes
them
nothing
at
all
too
bée
of
the
posteritie
of
Abraham
,
and
he
layeth
before
them
the
threatnings
of
punishments
vnlesse
they
amend
.
By
and
by
after
,
when
he
héereth
how
they
are
stricken
too
the
hart
,
and
cast
downe
with
consideration
of
their
sinne
,
he
rayseth
them
vp
,
by
offering
Chryst
vntoo
them
.
He
biddeth
them
repent
and
bée
baptised
in
the
name
of
Chryst.
And
finally
he
taketh
héede
that
no
Bréers
grow
vp
,
by
promising
them
the
holy
Ghoste
.
These
examples
are
notable
,
and
agree
to
the
conuersion
of
the
first
man
.
Adam
by
folowing
his
new
schoolemaster
the
Deuil
,
wexed
proud
.
Him
dooth
God
first
cast
downe
too
the
ground
by
rebuking
him
,
in
setting
before
his
eyes
the
greatnesse
of
his
sinne
.
Anon
after
,
he
raiseth
him
vp
ageine
,
by
giuing
him
a
promis
of
the
séede
that
should
tread
downe
the
Serpents
head
.
Likewise
the
Lorde
abaseth
the
proude
Pharisies
,
and
raiseth
vp
the
troubled
Mary
Magdalene
,
whom
he
encourageth
too
godly
and
holy
lyfe
,
saying
:
Thy
faith
hath
made
thee
whole
,
goe
in
peace
.
But
as
for
those
ministers
of
the
woord
,
which
after
this
sort
do
neither
beate
downe
the
mountaines
,
nor
raise
vp
the
vallies
,
nor
cut
vp
the
brambles
:
they
dele
not
like
the
seruants
of
God
,
but
like
the
bondslaues
of
the
Deuil
,
and
of
their
owne
bellye
.
Many
make
outcries
in
generall
termes
ageinst
whordome
,
incest
,
vsurie
,
and
other
vices
:
but
there
are
few
that
wil
chardge
a
man
with
his
faults
too
his
face
,
as
Iohn
did
Herod
,
the
Pharisies
and
hypocrites
:
as
Chryst
did
to
his
héerers
:
as
Ambrose
did
to
Theodosius
.
And
why
doo
they
not
so
?
Partly
bicause
they
wey
not
earnestly
whose
roome
they
supply
:
and
partly
bycause
they
feare
hazarde
of
their
life
and
goodes
.
But
let
them
ageinst
this
blindnesse
and
fearfulnesse
,
set
the
commaundement
of
their
calling
,
&
the
promis
whereby
Chryst
hath
assured
his
seruaunts
that
he
wil
be
present
with
them
,
and
that
he
imputeth
doone
vntoo
himselfe
whatsoeuer
is
doone
vnto
his
ministers
.
Furthermore
they
must
confirme
themselues
by
the
stedfastnesse
and
example
of
Iohn
&
of
other
holy
ministers
,
&
they
must
from
tyme
to
time
pray
vnto
god
,
to
giue
them
corage
,
that
they
may
bée
bolde
too
doo
those
things
which
may
make
too
the
furtherance
of
his
glorie
,
too
whom
bée
honor
world
without
end
.
Amen
.
The
feast
of
Christes
birth
.
¶
The
Gospell
.
Luke
.
ij
.
THere
went
out
a
commaundement
from
Augustus
the
Emperour
that
all
the
worlde
should
be
taxed
.
And
this
first
taxing
was
made
,
when
Cyrenius
was
liuetenannt
in
Syria
.
And
euery
▪
man
went
vntoo
his
owne
Citie
too
bee
taxed
.
And
Ioseph
also
ascended
from
Galylie
,
out
of
a
Citie
called
Nazareth
intoo
Iewrye
vntoo
the
Citie
of
Dauid
which
is
called
Bethleem
,
bycause
he
was
of
the
house
and
linage
of
Dauid
,
too
bee
taxed
with
Mary
his
spoused
wife
,
which
was
with
child
.
And
it
fortuned
whyle
they
were
there
,
hir
tyme
was
come
that
she
should
bee
deliuered
,
and
shee
brought
foorth
hir
first
begotten
sonne
,
and
wrapped
him
in
swadling
clothes
and
layd
him
in
a
maunger
,
bycause
there
was
no
roome
for
them
within
the
Inne
.
And
there
were
in
the
same
region
shepherds
abyding
in
the
feeld
,
and
watching
their
flocke
by
night
.
And
loe
,
the
Angel
of
the
Lorde
stoode
hard
by
them
,
and
the
brightnesse
of
the
Lord
shone
round
about
them
,
&
they
were
sore
afrayd
.
But
the
Angel
sayd
vntoo
them
,
Bee
not
afrayd
.
For
behold
I
bring
you
tydings
of
great
ioy
,
that
shall
come
too
all
people
.
For
vntoo
you
is
borne
this
day
in
the
Citie
of
Dauid
a
sauior
,
wich
is
Chryst
the
Lorde
.
And
take
this
for
a
signe
:
ye
shall
find
the
child
swadled
and
layd
in
a
maunger
.
And
streight
way
there
was
with
the
Angel
a
multitude
of
heauenly
souldiers
lauding
God
and
saying
.
Glorie
too
God
on
high
,
and
peace
on
the
earth
,
and
vntoo
men
good
wil
.
The
exposition
of
the
text
.
THYS
Storie
is
a
confirmation
of
the
Article
of
oure
beléefe
,
Whiche
was
borne
of
the
Uirgin
Marie
.
Which
Article
setteth
forth
vntoo
vs
hys
newe
byrth
,
whiche
sanctifieth
the
olde
,
Adamish
and
corrupte
byrth
,
in
all
them
that
take
holde
vppon
this
CHRISTE
by
Fayth
:
And
albeit
that
this
Article
of
Chrystes
birth
oughte
too
bée
throughly
knowne
,
euen
vntoo
the
children
of
the
Chrystians
:
yet
notwithstandyng
,
the
Church
for
great
causes
hath
appointed
a
certeine
Feast
thereuntoo
:
verely
that
the
Storie
thereof
,
with
his
circumstaunces
,
may
bée
set
foorth
and
learned
:
not
onely
that
wée
might
bée
delighted
with
the
declaration
of
this
most
goodlie
storie
:
but
rather
much
more
that
the
vse
and
profite
of
this
most
high
Article
,
may
bée
séen
in
strengthening
and
raising
vp
of
mens
consciences
.
For
the
holy
stories
are
not
too
bée
red
as
the
stories
of
men
,
but
too
the
intent
wée
should
continually
thinke
vppon
them
,
and
exercise
our selues
in
them
,
for
our
teaching
,
instruction
,
and
comfort
,
and
too
the
intent
that
by
reading
the
scriptures
,
wée
may
haue
hope
.
Hereof
wée
wil
make
but
twoo
places
,
wherin
lie
hid
many
other
as
shall
appéere
:
and
these
they
bée
.
-
1
The
storie
of
Christes
birth
with
his
circumstances
and
members
.
-
2
The
vse
and
practise
of
this
storie
.
¶
Of
the
first
.
IN
the
Storie
let
vs
consider
nine
members
:
whereof
the
first
is
concerning
the
time
.
Christe
was
borne
after
the
building
of
Rome
,
the
751.
yéere
:
after
the
creation
of
the
world
the
.3963
.
yéere
.
the
42.
yéere
of
the
reigne
of
the
Emperor
Augustus
.
From
the
birth
of
Christe
vntoo
this
present
day
,
are
fulfilled
.1560
.
yéeres
.
But
why
dooth
the
Euangelist
make
mention
so
euidently
of
the
time
,
of
the
Emperoures
commaundement
,
and
of
the
léeuetenant
Cyrenius
?
There
are
thrée
causes
.
The
first
is
,
the
foresayings
of
the
Prophets
.
The
Prophecies
of
Christes
comming
,
are
of
twoo
sortes
.
For
some
doo
simply
declare
that
Messias
should
come
,
with
out
foreappoynting
any
certeine
time
:
Of
which
sorte
are
these
:
The
séede
of
the
woman
shall
treade
downe
the
Serpents
head
.
Also
,
in
thy
séede
shall
all
nations
be
blissed
.
And
Esay
.
7.
Behold
a
mayd
shall
conceiue
.
&c.
Also
Dauid
:
The
Lord
sayd
vntoo
my
Lord
.
&c.
And
Balaam
,
there
shall
ryse
a
Starre
out
of
Iacob
.
Other
Prophecies
foretell
the
time
and
yéere
of
Christes
passion
,
and
of
his
reigne
.
Iacob
:
The
Scepter
shall
not
bée
taken
from
Iuda
,
vntill
Zilo
come
,
that
is
too
say
,
hir
sonne
,
namely
the
sonne
of
the
woman
.
As
if
he
had
sayde
,
the
séede
of
the
woman
that
is
promised
,
too
destroye
the
woorkes
of
the
Deuill
,
shall
then
come
,
when
the
Scepter
shall
bée
taken
from
Iuda
.
Therefore
when
as
Luke
maketh
mention
of
Augustus
,
of
the
tribute
,
and
of
the
foreine
gouernour
,
he
meaneth
that
euen
then
the
time
was
come
,
wherein
it
behoued
Chryst
to
bée
borne
,
according
to
the
Prophecie
of
Iacob
.
Danyell
also
expressed
in
his
ninthe
Chapter
the
yéere
of
Christes
crucifying
and
resurrection
,
in
this
wyse
.
Know
thou
and
vnderstande
,
that
from
the
end
of
this
talke
of
the
leading
backe
of
the
people
,
and
building
ageine
of
Hierusalem
,
vntoo
Chryst
the
Capteine
,
there
shall
bée
seuen
wéekes
,
and
thrée
score
and
twoo
wéekes
.
And
after
thrée
score
and
two
wéekes
Christ
shal
bée
slaine
.
And
in
one
wéeke
shall
he
stablish
his
couenant
with
many
,
and
in
halfe
a
wéeke
shall
he
make
the
Sacrifise
too
cease
.
Héere
dooth
Daniell
foretell
plainely
the
time
of
Christes
deathe
.
But
thrée
thinges
are
too
bée
marked
héere
.
What
a
wéeke
is
:
when
the
account
is
to
bée
begonne
:
and
why
he
disposeth
the
thrée
score
and
tenne
wéekes
intoo
thrée
sortes
.
A
wéeke
in
this
place
is
not
too
bée
taken
for
a
wéeke
of
dayes
,
but
of
yéeres
,
as
in
Leuit.
25.
so
that
a
wéeke
may
conteine
seuen
yéeres
,
and
seuentie
wéeks
,
foure
hundred
,
foure
score
and
ten
yeares
.
But
from
what
tyme
must
wée
begin
too
account
them
?
from
the
end
of
the
talke
.
This
end
of
the
talke
,
diuers
men
vnderstand
diuersly
.
Some
referre
it
to
the
decrée
of
Cyrus
,
who
after
the
accomplishment
of
the
thrée
score
and
ten
yéeres
of
the
Captiuitie
,
graunted
the
Iewes
leaue
too
returne
and
build
the
temple
of
Hierusalem
.
How
bée
it
for
as
much
as
the
building
of
it
was
letted
by
their
neighbors
the
space
of
fortie
and
two
yéeres
,
vntill
Artaxerxes
with
the
long
hands
,
graunted
new
licence
ageine
,
at
which
time
Haggeus
and
Zacharias
also
prophecied
of
the
building
of
the
Temple
,
that
it
should
goe
foreward
:
there
are
that
begin
too
recken
from
the
second
yéere
of
Longhand
.
If
wée
folow
the
first
reckening
,
there
shall
bée
thrée
score
and
ten
wéekes
of
yéeres
vntoo
the
birth
of
Christ
.
If
we
follow
the
latter
,
there
shall
bée
thrée
score
and
ten
wéekes
of
yéeres
,
vntoo
the
baptim
of
Christe
,
sauing
halfe
a
wéeke
,
that
is
too
say
,
thrée
yéeres
and
a
halfe
,
in
which
time
Christe
stablished
his
Testament
,
according
to
the
saying
of
Daniell
.
If
yée
conferre
these
thinges
with
the
storyes
,
yée
shall
finde
that
Luke
noted
the
time
of
Christes
birth
according
to
this
reckening
.
The
second
cause
,
is
that
the
Iewes
may
be
confuted
whiche
looke
still
for
a
Messias
,
now
after
that
the
common
weale
of
Moyses
hath
béene
vtterly
extinguished
many
hundred
yéeres
ago
.
The
third
cause
is
that
we
should
bée
assured
,
that
Christe
is
borne
and
giuen
vnto
vs
in
very
déed
already
,
whom
God
long
agoe
promised
too
bée
the
deliuerer
of
mankinde
out
of
the
chappes
of
the
serpent
.
The
second
is
of
the
place
.
Hée
is
borne
in
Bethléem
,
and
in
wayfaring
.
In
Bethléem
,
for
too
fulfill
the
Prophecie
of
Micheas
whiche
Mathew
alledgeth
in
his
second
Chapiter
,
out
of
the
fifth
of
Micheas
:
And
in
wayfaring
,
too
giue
vs
too
vnderstand
,
that
Christes
Churche
shall
in
this
world
continue
in
wayfarings
,
and
that
not
without
contempt
and
persecution
.
The
same
thing
dooth
Iohn
declare
,
by
his
thryce
repeating
of
one
sentence
.
The
darknesse
comprehended
him
not
:
the
world
knew
him
not
:
his
owne
receyued
him
not
.
And
these
things
doo
argue
that
Christes
kingdome
is
not
worldly
.
The
third
is
of
his
parents
.
According
too
his
manhoode
,
hée
is
borne
in
wedlocke
truely
:
but
of
a
mayden
:
of
which
thing
there
are
right
weightie
causes
.
The
first
is
,
promisse
.
The
séede
of
the
woman
shall
treade
downe
the
Serpentes
heade
.
Also
:
Beholde
a
maide
shall
bréede
childe
and
bring
foorth
a
sonne
.
The
second
is
necessitie
:
for
no
manne
that
is
borne
according
too
the
course
of
nature
,
is
without
spot
and
sinne
.
Therfore
was
it
of
necessitie
,
that
the
Messias
should
by
the
holy
Ghost
bée
conceiued
of
the
séede
of
a
mayd
,
without
the
séede
of
man
,
too
the
intent
he
might
bée
cleane
from
all
spot
of
sinne
,
as
it
became
the
true
Emanuell
God
and
man
too
bée
.
The
fourth
for
that
Christe
is
very
God
and
verye
man
,
I
must
out
of
the
first
Chapiter
of
Iohn
speake
of
the
Godhead
of
Christe
,
and
declare
the
circumstances
of
time
,
maner
,
matter
,
place
,
déede
,
and
cause
.
Therefore
if
thou
demaunde
when
Christe
was
as
touching
his
Godhead
?
Iohn
answereth
.
In
the
beginning
was
the
woorde
,
that
is
to
say
,
the
woord
was
before
the
beginning
of
all
things
that
were
created
.
Christe
then
is
no
creature
.
If
thou
aske
how
hée
was
?
Iohn
answereth
,
and
the
woorde
was
with
God
:
Ergo
he
is
another
person
than
God
the
father
.
If
thou
enquire
what
he
was
?
He
answereth
&
the
woord
was
God
:
by
which
saying
is
mente
,
that
the
substaunce
of
the
Godhead
is
all
one
.
If
thou
demaunde
what
hée
did
?
Hée
answereth
,
all
thinges
were
made
by
him
.
If
thou
aske
what
hée
doeth
?
He
answereth
,
hee
lightneth
euery
man
that
commeth
intoo
this
worlde
.
If
thou
aske
whether
hée
came
?
He
answereth
,
intoo
this
worlde
he
came
,
intoo
his
owne
hée
came
.
If
thou
aske
in
what
manner
hée
came
?
Hée
answereth
,
the
woorde
became
fleshe
.
If
thou
demaunde
wherefore
he
came
?
He
answereth
that
he
myght
giue
power
too
as
many
as
beléeue
in
him
,
too
bée
made
the
sonnes
of
GOD
.
If
thou
aske
when
hée
came
?
He
answereth
,
there
was
a
man
sente
from
GOD
whoose
name
was
Iohn
.
&c.
These
things
I
thought
good
too
touche
bréeflye
concerning
the
Godhead
of
Chryst.
The
fifth
is
of
the
Cradle
of
Chryst
,
whiche
signifieth
nothing
else
than
contempt
of
the
worlde
and
vtter
pouertie
,
whiche
pouertie
it
was
Christes
will
too
taste
of
,
too
the
intent
hée
might
make
vs
riche
.
Let
proude
folkes
looke
intoo
this
Cradle
,
and
lay
downe
their
loftinesse
.
Let
poore
men
looke
into
it
,
and
cease
to
despaire
,
as
though
they
were
despised
for
their
pouertie
.
Héere
is
too
bée
noted
the
abuse
of
all
things
created
by
God
.
Bethléem
serueth
for
lucre
,
&
the
Inne
for
guests
:
&
Christe
the
King
and
Lorde
of
all
things
is
thrust
out
intoo
a
stable
.
So
also
at
this
day
,
the
Church
is
despised
,
while
the
vngodly
flowe
in
riches
,
honor
and
power
.
The
sixth
is
of
the
appéering
of
the
angels
,
whoo
first
testifie
that
the
Lord
is
come
:
and
secondly
shewe
by
their
very
brightnesse
,
what
maner
of
king
the
new
born
Christ
shuld
bée
:
and
thirdly
they
declare
by
their
himne
,
what
maner
of
benefits
he
shall
bestow
,
and
what
maner
of
glory
is
yéelded
therby
vntoo
God
.
The
seuenth
is
of
the
preaching
of
the
Angels
vntoo
the
shepeherds
.
Feare
not
:
for
beholde
I
bring
you
glad
tidings
of
greate
ioye
that
shal
bee
among
all
people
,
bycause
there
is
borne
vntoo
you
this
day
a
Sauiour
(
which
is
Christ
the
Lord
)
in
the
Citie
of
Dauid
.
And
this
shal
bee
a
signe
vntoo
you
:
you
shall
finde
the
childe
wrapped
in
swadling
clothes
,
and
layd
in
a
maunger
.
This
Sermon
is
the
excellentest
of
all
Sermons
that
euer
were
made
in
the
worlde
before
,
wherof
there
are
many
partes
.
First
the
Angels
forbid
the
shepherds
too
bée
afraid
:
wherby
they
shew
that
Christ
came
too
take
away
the
curse
of
the
law
,
and
sinne
,
for
which
the
curse
came
vpon
men
.
The
second
is
the
preaching
of
glad
tidings
:
I
bring
you
tidings
of
great
gladnesse
.
When
hée
saith
greate
,
hée
putteth
a
difference
betwéen
it
,
and
the
ioy
of
the
world
,
which
lasteth
but
a
shorte
time
,
and
is
grounded
vppon
a
weake
foundation
.
But
this
ioy
whiche
the
Angels
bring
tidings
of
,
is
called
greate
for
foure
causes
.
First
for
the
matter
or
substaunce
of
it
,
whiche
is
great
:
namely
the
reconciling
of
vs
vntoo
GOD
.
Secondly
for
the
continuance
and
stedfastnesse
of
it
,
for
it
endureth
for
euer
,
and
it
abideth
constant
.
Thirdly
for
that
it
dooth
not
perteine
too
a
few
only
,
but
vntoo
all
men
that
by
faith
receiue
this
tidings
of
the
gladnesse
.
Fourthly
for
that
it
is
spirituall
,
perteyning
too
the
saluation
of
the
whole
man
.
The
third
point
is
:
the
cause
and
ground
of
this
gladnesse
.
Bicause
(
saith
hée
)
this
day
is
borne
vntoo
you
a
Sauioure
whiche
is
Christe
the
Lord
.
The
fourth
:
he
sheweth
the
place
.
In
the
Citie
of
Dauid
(
saith
hée
)
that
is
too
wéete
,
Bethléem
.
The
fifth
:
a
signe
is
added
too
the
woord
.
For
hée
sayeth
:
this
shall
bée
a
signe
vntoo
you
.
Yée
shall
finde
the
childe
lapped
vp
in
clothes
,
and
layed
in
a
maunger
.
This
signe
dooth
twoo
things
.
First
it
leadeth
them
the
right
way
vntoo
the
Childe
,
least
in
séeking
him
they
should
mistake
him
.
For
albéeit
that
all
moothers
doo
wrappe
their
children
in
swadling
cloutes
,
yet
they
lay
them
not
in
maungers
.
Secondly
it
putteth
a
difference
betwéene
the
kingdome
of
this
childe
,
and
the
kingdoms
of
this
world
.
For
the
worldly
kingdoms
haue
outward
gloriousnesse
.
And
these
are
the
partes
of
the
Angels
sermon
.
The
eyght
is
of
Christes
birth
.
First
hée
is
reuealed
vntoo
the
Shepeheardes
.
Whereby
twoo
things
are
too
bée
learned
.
One
,
that
Christes
kingdome
is
not
worldely
.
Another
,
that
Christes
kingdome
belongeth
too
the
poore
:
according
too
this
saying
,
the
poore
receiue
the
glad
tidinges
of
the
Gospell
.
The
ninthe
is
of
the
song
of
the
Angelles
:
whiche
is
:
Glorye
vntoo
God
on
high
,
in
earth
peace
,
and
too
men
good
will
?
This
song
dooth
in
a
meruelous
bréefnesse
,
comprehend
the
frute
of
the
Lords
birth
,
which
consisteth
in
thrée
things
.
For
first
,
glorie
is
attributed
vntoo
God
.
Secondly
peace
is
made
vntoo
men
.
And
thirdly
is
shewed
the
good
will
of
God
towardes
men
.
First
therefore
when
the
Angelles
say
,
Glorye
vntoo
God
on
high
.
Their
meaning
is
,
that
no
man
can
yéelde
true
glorie
vntoo
GOD
,
without
the
true
knoweledge
of
Chryste
.
Uerely
man
was
created
vntoo
this
ende
,
that
hée
should
glorifie
his
creator
.
But
through
the
fall
of
our
first
parentes
it
came
too
passe
,
that
neyther
hee
knew
GOD
aryght
,
nor
glorified
him
aright
.
If
thou
demaund
what
it
is
too
giue
glorie
vntoo
God
?
too
giue
glorie
vntoo
any
bodye
:
is
nothing
else
but
too
attribute
true
vertue
vntoo
him
.
As
when
some
king
dealeth
iustly
,
wisely
,
valiantly
,
and
mercifully
,
his
subiectes
yéelde
him
glorie
:
that
is
too
say
,
his
subiectes
like
well
of
his
doings
,
and
wyth
singular
good
will
doo
blaze
them
abrode
.
And
in
like
wise
is
glorie
giuen
vntoo
God
,
when
his
vertues
are
rightly
acknowledged
and
felt
,
as
his
wisdome
,
his
rightuousnesse
,
his
puissance
,
his
mercifulnesse
,
his
truth
,
and
suche
others
.
The
wisdome
of
God
is
séene
in
this
,
that
he
repaireth
ageine
man
whom
he
had
created
too
his
glory
:
so
as
he
might
by
his
sonne
borne
of
a
virgin
,
recouer
ageine
the
Image
of
God
which
he
had
lost
through
sinne
,
and
so
giue
glorie
too
the
wisdome
of
God
.
His
rightuousenesse
is
séene
by
this
,
that
hée
would
not
receiue
intoo
fauour
man
that
had
sinned
,
without
amendes
made
for
the
wrong
that
hée
had
done
.
For
whereas
it
was
of
necessitie
,
that
eyther
man
muste
haue
perished
euerlastingly
for
his
sinne
,
or
else
that
some
one
of
mankynd
must
haue
made
satisfaction
vntoo
God
,
by
abyding
punishment
for
all
mankind
,
God
gaue
his
owne
sonne
,
whoo
taking
manhood
vppon
him
,
hath
in
the
same
satisfied
the
rightuousenesse
of
God
:
and
therefore
is
the
praise
of
rightuousnesse
worthily
too
bée
attributed
too
God
,
for
the
birthe
of
Chryst
our
Lord
.
His
puissance
is
commended
,
in
that
hée
hathe
through
Chryst
ouercome
the
Serpent
and
his
séede
,
yea
and
rooted
out
his
kingdome
,
so
farre
foorthe
as
pertayneth
vntoo
all
them
that
take
holde
by
fayth
vppon
thys
Iesus
that
is
borne
.
His
mercyfulnesse
shineth
in
this
,
that
by
his
sonne
and
for
his
Sonnes
sake
,
hée
taketh
ageyne
intoo
fauoure
Mankinde
forlorne
and
oppressed
by
the
tyrannie
of
the
Deuyll
,
and
ouerwhelmed
wyth
excéedyng
great
myseries
,
calamities
,
death
,
hell
,
and
damnation
.
Thys
mercyfulnesse
of
God
excéedeth
all
the
woorkes
of
God
,
whych
both
the
good
Angels
and
the
elect
men
shall
set
out
euerlastingly
,
yea
and
the
verye
Deuyls
shall
acknowledge
,
though
against
theyr
willes
.
His
truth
is
made
manifest
in
this
,
that
bearing
in
minde
his
promises
of
olde
time
,
hée
performeth
that
which
hée
had
promised
long
agoe
.
For
at
such
time
as
our
first
parents
fell
intoo
sinne
,
hée
promysed
them
the
séede
of
the
woman
,
which
should
treade
downe
the
head
of
the
Serpent
:
and
this
promise
hée
fulfilleth
now
in
giuing
vs
his
sonne
.
For
these
vertues
therfore
,
glorie
is
too
bée
giuen
too
God
,
and
that
specially
by
those
that
féele
his
benefites
.
This
glorie
is
then
rightly
yéelded
vntoo
him
,
first
as
soone
as
wée
acknowledge
this
woonderful
benefit
of
God
:
Secondly
,
when
we
imbrace
his
sonne
by
fayth
:
Thirdly
,
when
we
praise
God
with
minde
,
with
voyce
,
with
confession
,
and
with
behauiour
:
And
fourthly
when
wée
allure
as
many
as
wée
can
too
the
knowledging
of
him
.
Afterwarde
,
when
the
Angels
say
,
Peace
on
earth
,
there
is
noted
the
chéefe
benefite
of
Chryst
,
for
which
hée
came
intoo
the
worlde
,
namely
that
peace
might
bée
made
betwéene
GOD
and
man
.
Thys
peace
is
the
mutuall
consent
of
God
and
men
.
Of
GOD
receyuing
men
intoo
his
fauoure
for
hys
sonnes
sake
:
And
of
men
receyuing
through
fayth
the
benefite
offered
,
wyth
rendryng
of
thankes
and
continuall
thankfulnesse
of
minde
.
Most
swéete
are
the
frutes
of
this
peace
:
that
is
to
say
,
accesse
vnto
God
,
ioyfulnesse
of
spirite
,
a
good
conscience
,
and
gladsome
passage
out
of
this
lyfe
.
The
things
that
breake
this
peace
,
are
sinnes
doone
against
conscience
,
carelessenesse
,
and
neglecting
of
the
woorde
.
And
therfore
they
are
too
bée
shunned
no
lesse
than
plagues
.
In
the
last
place
they
adde
:
And
too
men
good
will
.
That
is
too
wéet
:
As
soone
as
God
is
reconciled
vntoo
men
through
Christ
,
hée
fauoreth
and
embraceth
them
with
a
true
and
fatherly
affection
,
as
moste
déerely
beloued
children
,
whom
hée
holdeth
right
déere
,
as
adopted
in
Christe
.
Of
this
good
will
speaketh
Dauid
also
in
his
fifth
Psalme
.
Bicause
thou
shalt
blisse
the
righteous
,
O
Lorde
,
thou
defendest
him
with
thy
good
wil
as
with
a
shéelde
.
When
as
Dauid
in
this
place
compareth
Gods
good
will
too
a
shéeld
,
he
sheweth
the
true
vse
and
frute
thereof
.
For
hée
meaneth
,
that
Gods
fauoure
is
too
vs
in
stéede
of
a
buckler
,
wherewith
wée
are
defended
against
the
weapons
of
them
that
assault
vs
.
The
deuil
brandisheth
his
fiery
dartes
at
vs
:
but
this
shéeld
kéepeth
vs
safe
.
And
so
of
all
others
.
¶
Of
the
seconde
.
THe
vse
of
it
is
double
.
Generall
,
which
is
deriued
of
the
whole
historie
:
and
Speciall
,
which
is
deriued
of
the
seuerall
parts
.
The
generall
vse
therefore
,
is
that
wée
should
learne
to
receiue
and
embrace
our
true
Sauiour
God
&
man
borne
of
the
virgin
,
by
setting
him
against
all
our
miseries
,
sinne
,
death
,
curse
,
Gods
wrath
,
and
hell
:
assuring
our selues
that
this
sonne
of
God
and
Mary
(
is
according
vnto
the
prophecie
of
Esay
)
borne
too
vs
,
and
giuen
too
vs
:
yea
and
that
,
too
the
intent
hée
shoulde
bée
righteousnesse
and
saluation
too
all
that
beléeue
in
him
.
The
speciall
vse
of
it
is
manifolde
:
First
that
wée
should
learne
of
Christs
parents
,
too
bée
obedient
too
magistrates
.
Secondly
,
that
wée
should
lerne
of
the
shepherds
,
to
giue
credite
to
the
testimonies
concerning
Christ
:
too
séek
Christ
:
and
too
return
too
the
woorks
of
our
vocation
.
Thirdly
that
we
should
learn
of
the
Angels
,
first
too
preache
Christe
too
them
that
are
vnknowen
:
wherby
all
the
godly
ministers
of
Gods
woord
may
comforte
them selues
in
their
ministerie
,
for
that
they
teache
the
same
thing
that
was
deliuered
beefore
by
so
princely
spirites
.
Moreouer
,
wée
may
learn
of
the
Angels
and
shepherds
togither
,
too
confesse
this
Christ
.
Finally
wée
may
learne
too
glorifie
God
,
and
too
sing
with
the
angels
,
Glory
be
to
God
on
high
,
too
whom
bée
honour
and
praise
world
without
end
.
Amen
.
The
second
holyday
in
Christmas
called
S.
Stephens
day
.
¶
The
Gospell
.
Math.
xxiij
.
BEholde
,
I
sende
vntoo
you
Prophets
and
wise
men
and
Scribes
,
and
some
of
them
yee
shal
kil
and
crucifie
:
and
some
of
them
shal
ye
scourge
in
your
Synagoges
,
and
persecute
them
from
citie
too
citie
:
that
vpon
you
may
come
all
the
rightuous
blood
which
hath
been
shed
vppon
the
earth
,
from
the
blood
of
righteous
Abell
,
vntoo
the
blood
of
Zacharias
,
the
sonne
of
Barachias
,
whome
yee
slew
betweene
the
Temple
and
the
aultare
.
Verely
I
say
vntoo
you
:
all
these
things
shall
come
vppon
this
generation
.
O
Ierusalem
,
Ierusalem
,
thou
that
killest
the
prophets
,
and
stonest
them
which
are
sent
vntoo
thee
,
howe
often
woulde
I
haue
gathered
thy
children
toogither
,
euen
as
the
henne
gathereth
hir
chickens
vnder
hir
wings
,
and
ye
would
not
?
Behold
,
your
house
is
left
vnto
you
desolate
.
For
I
say
vntoo
you
:
Yee
shall
not
see
mee
hencefoorth
,
til
that
yee
say
:
Blissed
is
hee
that
commeth
in
the
name
of
the
Lord
.
The
exposition
of
the
Text.
BEFORE
wée
goe
in
hande
with
the
Exposition
of
the
Text
,
bicause
this
day
is
dedicated
to
Saint
Steuen
,
I
will
declare
why
the
feastes
of
saincts
are
woont
too
bée
halowed
in
the
church
of
God
;
and
what
wée
ought
too
marke
in
the
example
of
Saint
Stephen
.
Dayes
are
kept
holy
in
the
Churche
of
GOD
,
not
after
the
maner
of
the
heathen
,
as
is
woont
too
bee
among
the
Papists
,
that
wée
should
cal
vpon
the
saints
as
patrons
&
intercessors
:
which
thing
cannot
be
doon
without
horrible
sacriledge
&
contempt
of
the
son
of
god
:
but
there
are
many
right
weighty
causes
why
it
is
profitable
that
the
feasts
of
certeine
saints
,
should
bée
reteyned
in
our
Churches
,
&
they
bée
chéefly
sixe
.
The
first
cause
is
,
that
the
continual
historie
of
the
church
may
bée
alwayes
before
our
eyes
,
which
must
bée
vnto
vs
both
a
rule
to
liue
by
,
&
a
mean
to
put
vs
in
mind
of
gods
prouidence
For
if
it
bée
a
pleasure
too
reade
the
histories
of
heathen
men
,
in
whom
apéered
a
visor
of
some
vertue
:
vndoutedly
it
wil
bée
much
more
pleasure
to
read
the
histories
of
those
in
whom
shoon
bright
the
liuely
images
of
true
vertues
,
as
in
Paule
,
Péeter
,
Mary
,
Stephen
,
Magdalen
,
the
théefe
,
and
many
others
.
The
second
is
,
that
the
testimonies
of
the
doctrine
,
of
the
ministerie
of
teaching
,
and
of
the
Church
,
might
bée
considered
.
For
there
were
miracles
doone
,
there
were
woonderfull
callings
too
the
ministerie
of
the
Churche
,
and
the
doctrine
was
set
open
throughe
the
whole
Churche
.
In
these
testimonies
it
is
a
moste
beautifull
sight
,
too
behold
the
continuall
consent
of
the
true
Churche
,
in
the
writings
of
the
Prophets
and
Apostles
,
and
in
the
groundes
or
chéefe
articles
of
the
faith
,
and
too
discerne
the
true
doctrine
of
the
Churche
from
the
corruptions
,
lies
,
and
deceits
of
all
ages
.
The
third
is
,
that
GOD
should
bée
glorified
,
and
thanks
yéelded
vntoo
him
,
for
opening
him selfe
vntoo
vs
,
for
delyuering
vs
his
doctrine
,
for
shewing
his
presence
in
the
churche
,
&
for
making
vs
frée
Denizens
of
that
company
,
whiche
is
witnessed
too
bée
his
true
Churche
,
and
true
woorshippers
of
him
.
The
fourth
is
,
that
the
examples
may
strengthen
our
faith
when
wée
reade
that
their
prayers
were
hearde
,
and
that
they
were
helped
from
heauen
,
as
it
is
sayde
in
the
.xxxiij.
psalme
:
This
poore
man
cried
vntoo
the
Lord
,
and
the
Lorde
heard
him
:
we
conceiue
assured
hope
,
that
hée
will
likewise
helpe
vs
when
wée
call
vpon
him
.
Let
euery
one
of
vs
therfore
determine
and
reason
with
him selfe
in
this
wise
:
God
receiued
Magdalene
,
the
Théefe
,
and
Paule
intoo
fauor
vppon
repentance
,
notwithstanding
their
excéeding
great
sinnes
,
wherwith
they
had
offended
God
before
.
Therfore
wil
I
flée
vntoo
the
same
Lorde
God
,
that
hée
may
take
mée
intoo
fauour
also
.
Hée
vouchsafed
to
pardon
Péeter
after
his
horrible
fall
:
and
therfore
though
I
bée
falne
,
I
wil
not
dispair
:
for
hée
is
alwayes
stable
in
him self
,
and
euermore
like
him selfe
,
and
there
is
no
respect
of
persons
with
him
.
The
fifth
is
,
that
euery
one
of
vs
should
follow
the
example
of
the
Saincts
in
our
vocation
.
Paule
was
not
quayled
with
the
hugenesse
of
persecutions
,
but
taught
the
Gospell
constantly
.
His
example
let
the
ministers
of
Gods
woord
folow
.
Iohn
feared
not
the
threats
of
Herod
:
therefore
let
the
godlye
preacher
learne
by
his
example
,
too
set
lighte
by
the
woodnesse
of
the
world
.
Abraham
through
faith
trayned
vp
his
house
holylie
in
the
true
feare
of
God
,
and
in
calling
vpon
him
.
Therfore
let
all
godly
housholders
lern
at
his
hand
,
and
so
let
all
other
examples
bée
applyed
.
The
sixt
is
,
that
the
memoriall
of
Saincts
may
bée
pleasant
vntoo
vs
,
and
their
vertue
bée
commended
,
for
that
they
vsed
well
the
gifts
of
GOD
,
for
that
they
are
Gods
houses
and
witnesses
of
him
,
for
that
they
are
garnished
with
great
vertues
,
and
for
that
they
are
vntoo
vs
,
liuely
examples
of
conuersion
,
faith
,
repentaunce
,
stedfastnesse
,
pacience
,
and
other
vertues
.
These
sixe
causes
are
the
weightiest
,
for
whiche
bothe
the
memoriall
of
the
Sainctes
(
according
too
the
example
of
the
auncient
Churche
)
is
reteyned
,
and
their
feasts
halowed
:
which
points
béeing
rightly
obserued
,
all
things
turn
too
the
glory
of
God
,
and
too
the
welfare
of
our selues
.
Now
must
I
speak
a
litle
concerning
Stephen
,
in
whose
storie
let
vs
consider
these
circumstances
:
his
religion
,
his
office
in
the
Church
,
the
defence
of
his
religion
,
his
constancie
in
confessing
it
,
his
calling
vppon
Chryste
,
his
comforte
,
and
the
ende
of
his
life
.
The
religion
of
Stephen
.
Stephen
was
a
christian
,
a
man
full
of
faith
and
the
holy
ghoste
,
full
of
grace
and
manlinesse
.
For
where
as
is
true
faithe
there
is
the
holye
Ghoste
.
The
greater
encreasment
that
faith
taketh
so
muche
the
more
dooth
the
holy
Ghoste
witnesse
him self
too
bée
present
,
kindling
motions
in
mens
heartes
agréeable
with
the
lawe
of
God
.
Contrarywise
,
where
the
holy
Ghoste
is
not
felt
effectuall
,
there
also
it
is
manifest
that
true
faith
is
away
.
Wée
haue
héere
therfore
that
which
we
may
followe
in
Stephen
,
that
is
too
wéete
,
an
effectuall
faith
,
whervntoo
the
holy
ghost
beareth
witnesse
.
Those
men
followe
not
Stephens
faith
,
which
haue
it
in
their
mouth
,
and
yet
therewithall
wallowe
in
wicked
lustes
,
and
runne
headlong
whither
soeuer
their
blinde
affections
leade
them
.
Stephens
office
in
the
church
,
was
too
minister
too
the
poore
and
too
kéepe
the
treasure
of
the
church
too
the
vse
of
the
poore
sainctes
:
in
whiche
office
no
dout
but
hée
was
diligent
.
For
he
had
the
holy
ghoste
his
gouerner
,
and
true
faith
and
charitie
as
a
rule
too
woorke
by
.
Let
maisters
of
Hospitalles
and
Deacons
then
set
thys
man
before
their
faces
.
Firste
let
them
bring
faith
with
them
,
without
whiche
no
charge
nor
office
can
be
executed
as
it
ought
for
to
bée
.
Secondly
in
the
execution
,
let
them
shew
them selues
too
bée
gouerned
by
the
holy
ghoste
,
that
they
doo
not
eyther
deale
too
hardly
with
the
poore
,
or
laye
out
the
goodes
at
other
mennes
pleasure
,
or
bée
slacke
in
their
dutie
,
or
purloyne
it
away
them selues
,
or
els
bestowe
that
vppon
others
whiche
of
right
belongeth
vntoo
the
poore
:
but
let
them
performe
all
faithfulnesse
in
their
office
,
bearing
in
minde
,
that
God
is
a
looker
vppon
their
dealing
:
assuring
them selues
,
that
those
of
whom
they
haue
the
chardge
,
are
the
membres
of
Christe
:
and
beléeuing
verily
,
that
they
ouer
whome
they
are
set
,
are
the
temples
of
God
,
how
muche
soeuer
they
bée
brought
vnder
foote
with
pouertie
,
diseases
,
and
store
of
biles
and
botches
.
How
Stephen
defended
the
religion
that
hée
professed
,
hée
sheweth
in
the
sixt
and
seuenth
chapters
of
the
Acts.
He
dooth
not
in
daunger
forsake
his
profession
:
hée
cloketh
it
not
,
as
many
doo
.
But
hée
is
a
constant
and
manfull
defender
of
his
religion
.
The
multitude
of
sects
whiche
at
that
time
swarmed
,
hindred
him
not
at
all
.
Hée
was
not
abashed
at
the
authoritie
of
the
Phariseys
and
great
men
in
Iewry
.
But
setting
him self
manfully
against
sects
,
he
susteyneth
the
brunt
of
the
people
alone
,
and
defendeth
his
religion
with
a
long
oration
:
whiche
example
let
vs
followe
also
.
His
constancie
in
his
confession
appéereth
héereby
,
that
he
is
not
feared
from
his
confession
,
neyther
by
threatnings
,
nor
by
excommunication
,
nor
by
stoning
:
but
as
(
an
inuincible
Souldiour
)
holdeth
faste
his
Confession
,
euen
in
the
myddes
of
peryls
.
This
also
is
set
foorth
as
an
example
too
vs
.
His
calling
vpon
Christe
,
at
suche
tyme
as
hée
lay
ouerwhelmed
with
stones
,
bothe
sheweth
hys
fayth
,
and
also
beareth
recorde
of
the
charitie
of
this
man
.
For
hée
made
intercession
for
them
that
put
him
too
death
,
and
he
made
not
intercession
for
them
in
vain
.
For
Paule
whoo
was
the
kéeper
of
their
garmentes
that
stoned
Stephen
,
was
afterward
conuerted
.
Comfort
is
founde
in
thys
inuocation
.
For
he
sawe
the
sonne
of
God
(
for
whose
sake
he
suffred
these
things
)
standing
at
the
right
hand
of
GOD
,
and
making
intercession
for
him
,
through
which
consolation
the
bitternesse
of
his
punishment
,
was
not
a
little
asswaged
.
If
wée
therfore
followe
the
example
of
this
man
in
our
Crosse
or
persecution
,
wée
shall
assuredly
féele
the
present
help
of
GOD
,
comforting
vs
with
his
holy
spirite
.
The
end
of
his
life
was
moste
ioyfull
.
For
in
this
prayer
Lorde
Iesu
receyue
my
soule
,
he
yéelded
vp
his
ghoste
,
and
fell
a
sléepe
in
the
Lorde
.
And
so
hée
bothe
finished
his
race
,
and
kept
his
faith
,
and
also
(
as
a
stout
conqueror
)
obteined
a
garland
with
glory
.
Let
vs
therfore
at
the
time
of
our
death
also
,
set
him
for
an
example
before
our
eyes
.
Now
let
vs
looke
vpon
the
text
of
the
Gospel
,
the
summe
wherof
is
this
:
Christ
foretelleth
the
daungers
of
the
ministers
of
Gods
woord
,
and
threatneth
punishment
too
their
persecuters
.
Wée
for
instruction
sake
,
will
entreat
of
foure
places
which
are
these
.
-
1
The
foretelling
of
the
persecutions
of
the
ministers
of
Gods
woord
.
-
2
The
aggrauating
of
the
sinne
of
the
persecuters
.
-
3
The
threatning
of
punishment
.
-
4
The
vpbraiding
of
the
vnthankfulnesse
of
them
that
refuse
Christ
,
when
hée
allureth
them
too
repentaunce
.
¶
Of
the
first
.
BEhold
I
send
vntoo
you
prophets
and
wise
men
,
and
scribes
,
and
of
them
some
yee
shall
kill
and
crucifie
,
and
some
of
them
you
shall
whip
in
your
synagoges
,
and
yee
shall
persecute
them
from
Citie
too
Citie
.
Thys
speaketh
Christ
too
the
Iewes
,
who
séemed
at
that
time
too
bée
the
very
churche
of
GOD
,
and
dooth
them
too
vnderstand
with
howe
greate
outrage
they
shoulde
in
time
too
come
,
persecute
his
Ambassadors
the
Prophets
and
Apostles
.
Uerily
God
sendeth
his
woord
,
too
the
intent
that
such
as
receiue
his
woorde
and
beléeue
it
,
might
bée
saued
.
Nowe
that
some
by
meanes
therof
become
worser
,
it
is
not
too
bée
imputed
vntoo
God
,
but
too
the
malice
of
men
,
which
will
not
followe
God
that
draweth
them
by
his
woord
.
Why
the
vngodly
shall
persecute
the
apostles
,
the
Lord
sheweth
plainly
in
the
tenth
of
Mathew
,
where
he
sayeth
:
And
yée
shall
bée
hated
of
all
man
for
my
names
sake
.
Iohn
the
.xvj.
And
the
houre
commeth
,
that
whosoeuer
sleaeth
you
,
shall
think
he
doth
God
hye
seruice
.
And
these
things
shall
they
doo
too
you
,
bycause
they
know
not
the
father
nor
mee
.
Héere
hée
alledgeth
the
cause
,
why
the
vngodly
are
so
mad
vppon
the
godly
,
that
is
to
say
:
bicause
they
knowe
not
God
:
which
want
of
knowing
God
bringeth
too
passe
,
that
the
murtherers
them selues
doo
think
they
offer
holy
sacrifices
vnto
God
,
when
they
put
the
faithfull
too
death
.
Yea
and
they
that
knowe
not
God
,
runne
hedlong
into
hipocrisie
,
and
out
of
hipocrisie
intoo
murther
,
vntill
they
haue
filled
vp
the
measure
of
their
wickednesse
.
What
then
dooth
Christ
?
He
commeth
too
the
sicke
.
But
they
as
folke
out
of
their
wittes
,
set
them selues
against
Christe
,
whom
they
couet
too
dispatch
out
of
the
world
.
He
by
his
ministers
sheweth
them
their
disease
.
They
on
the
other
side
,
will
be
knowen
of
no
disease
:
and
therfore
they
bothe
dispise
the
Phisitian
and
persecute
his
messengers
.
¶
Of
the
seconde
.
THat
vppon
you
may
come
all
the
righteous
blood
that
is
shed
vpon
the
earth
,
from
the
blood
of
righteous
Abel
.
&c.
How
sore
the
persecuters
of
the
church
doo
sinne
,
he
sheweth
héere
.
For
hée
sayth
that
they
shall
bée
giltie
of
all
the
blood
of
the
Sainctes
that
euer
was
shed
,
no
lesse
than
if
they
wyth
their
owne
hands
had
slaine
all
the
godly
men
and
sainctes
,
yea
and
Christ
him selfe
.
For
amongst
all
the
vngodly
,
there
is
a
certeine
alyance
of
vngodlynesse
,
whiche
maketh
their
punishementes
a
lyke
gréeuous
,
and
their
giltinesse
a
lyke
equall
.
¶
Of
the
thirde
.
VErely
I
say
vntoo
you
,
all
these
thinges
shall
come
vppon
this
generation
.
Althoughe
these
things
are
peculiarlye
spoken
of
the
Iewes
béeing
persecuters
:
yet
generally
they
perteine
to
all
persecuters
of
the
Church
.
The
othe
that
the
Lorde
addeth
,
teacheth
vs
two
things
.
First
that
the
vngodly
shall
one
day
in
déede
bée
caried
too
punishment
,
how
long
so
euer
hée
séeme
too
delay
their
iudgement
.
And
secondly
,
that
the
godly
which
suffer
persecution
,
shal
one
day
bée
gloriously
deliuered
,
and
their
ennimies
bée
put
too
euerlasting
torments
.
Whereby
the
godly
may
learne
,
not
too
grudge
at
the
vngodly
persecuters
,
but
rather
too
bée
moued
with
compassion
for
their
assured
damnation
,
and
too
make
intercession
for
them
,
that
the
Lord
will
turne
them
,
that
they
bée
not
al
damned
,
according
as
Stephan
did
,
as
wée
haue
heard
before
.
¶
Of
the
fourth
.
O
Hierusalem
,
Hierusalem
,
which
sleaest
the
Prophets
.
&c.
These
woordes
of
Christ
calling
vppon
Hierusalem
by
name
,
conteine
first
an
vpbraiding
.
Secondly
,
they
declare
Christes
affection
towardes
them
.
Thirdly
,
they
doo
vs
too
vnderstand
,
that
they
perish
through
their
owne
default
:
and
lastly
they
threaten
punishment
.
For
when
he
sayth
,
how
often
wold
I
haue
gathered
thée
toogither
:
hée
vpbraideth
them
with
vnthankfulnesse
,
for
that
they
would
neither
receiue
the
benefite
that
was
offered
them
,
nor
had
any
regarde
of
their
owne
welfare
,
and
much
lesse
would
acknowledge
the
liberalitie
of
their
benefactor
,
or
be
thankful
too
him
for
it
.
Would
God
that
a
number
of
them
that
heare
the
Gospell
at
this
day
were
not
like
them
,
which
thing
verily
they
shew
by
their
frutes
.
The
Lord
declareth
his
affection
towards
them
,
when
he
compareth
himself
too
a
hen
,
which
loueth
hir
chickens
most
entierly
,
and
doth
al
that
shée
is
able
too
doo
,
too
the
intent
shée
may
kéepe
them
from
the
foules
that
are
ennimies
too
them
.
God
forbid
that
it
should
enter
intoo
any
godly
hart
,
too
think
that
Christ
determined
otherwise
with
him self
concerning
the
Iewes
by
some
secrete
wil
,
than
he
pretended
by
his
teares
and
by
his
spéech
.
For
it
is
a
horrible
thing
too
think
,
that
there
are
contrary
willes
in
Chryst
,
who
himselfe
condemneth
a
double
heart
.
Therefore
hée
willed
their
saluation
in
déede
,
according
too
the
saying
of
the
Prophet
:
I
will
not
the
death
of
a
sinner
:
but
that
hée
should
conuert
and
liue
.
In
the
third
place
,
when
the
Lord
sayth
,
And
thou
wouldest
not
▪
he
openly
testifieth
,
that
the
Iewes
peryshed
through
their
owne
default
,
and
that
of
their
owne
malice
they
striued
against
Christ
,
who
offered
them
saluation
.
Hée
sayeth
not
,
And
God
would
not
receiue
thee
intoo
fauoure
but
,
thou
wouldest
not
.
Wherfore
wée
may
learne
twoo
things
héereby
:
One
is
,
that
béeing
made
warer
by
the
harme
of
the
Iewes
,
wée
giue
eare
too
Gods
woorde
,
and
yéeld
our selues
obedient
too
Christ
,
when
he
allureth
vs
,
&
that
wée
striue
not
against
the
holy
Ghost
,
who
stirreth
vp
the
witts
of
al
men
,
that
héere
the
Gospell
.
An
other
is
,
that
whosoeuer
héere
the
woord
&
obey
it
not
,
doo
perishe
through
their
owne
fault
.
Whose
destruction
and
damnation
is
not
too
bée
ascribed
too
any
destinie
or
secrete
will
of
God
,
as
thoughe
there
were
some
whom
hée
would
not
haue
saued
.
Fourthly
when
he
addeth
,
And
your
house
shall
bee
left
desolate
vnto
you
:
Although
this
threatning
of
punishment
perteine
in
speciall
too
the
Iewes
that
were
persecuters
,
too
whom
he
threatneth
the
vtter
ouerthrow
of
their
religion
,
common
weale
,
and
priuate
state
:
yet
in
generall
,
it
perteyneth
too
al
persecuters
of
the
gospell
.
And
he
thretneth
them
,
that
at
least
wise
some
of
them
shoulde
amende
.
For
all
the
thretnings
of
the
prophets
haue
a
couert
condition
,
namely
vnlesse
yée
repent
:
like
as
wée
sée
in
the
Niniuites
,
and
as
wée
héere
Chryst
witnessing
in
these
woords
:
Unlesse
yée
repent
,
yée
shall
perish
all
toogither
.
Luke
.
xiij
.
Let
vs
then
bée
warned
by
this
threatning
(
if
wée
minde
too
scape
the
wrath
of
God
)
too
repent
vs
in
good
earnest
,
and
too
call
vpon
Chryst
our
sauiour
with
true
gronings
,
that
he
may
kéepe
vs
in
true
faith
and
inuocation
:
Too
whom
with
GOD
the
father
and
the
holy
Ghost
bée
praise
,
honour
,
and
glorie
for
euer
and
euer
.
Amen
.
The
third
holiday
in
Christmas
,
commonly
called
S.
Iohn
the
Euangelists
day
.
¶
The
Gospell
.
Iohn
.
xxj
.
IEsus
sayd
vntoo
Peter
:
Folow
thou
mee
.
Peter
turned
about
,
and
saw
the
Disciple
whom
Iesus
loued
folowing
(
whiche
also
leaned
on
his
brest
at
Supper
)
and
sayd
,
Lorde
,
whiche
is
hee
that
betrayeth
thee
?
When
Peter
therefore
saw
him
,
hee
sayde
vntoo
Iesus
:
Lorde
,
what
shall
hee
heere
doo
?
Iesus
sayde
vntoo
him
:
If
I
will
haue
him
too
tarrie
till
I
come
,
what
is
that
too
thee
?
Follow
thou
mee
.
Then
went
this
saying
abroade
among
the
brethren
,
that
that
Disciple
should
not
die
.
Yet
Iesus
sayed
not
too
him
,
hee
shall
not
die
:
but
if
I
will
that
he
tary
til
I
come
,
what
is
that
too
thee
?
The
same
Disciple
is
he
which
testifieth
of
these
things
:
and
wrote
of
these
things
:
and
wee
knowe
that
his
testimonie
is
true
.
There
are
also
many
other
things
whiche
Iesus
did
,
the
whiche
if
they
should
bee
written
euery
one
,
I
suppose
the
worlde
could
nor
conteine
the
bookes
that
should
bee
written
.
The
exposition
of
the
text
.
THe
summe
of
the
Gospell
.
After
that
Christe
had
asked
Peter
thrice
,
whether
hée
looued
him
,
hée
commaunded
him
too
followe
him
:
meaning
thereby
,
that
he
should
glorifie
him
by
his
death
.
Furthermore
,
by
correcting
Peters
errour
,
the
Euangelist
correcteth
the
opinion
of
the
other
disciples
:
who
misvnderstanding
the
Lordes
woordes
,
were
in
a
wrong
opinion
,
that
Iohn
should
not
die
.
Last
of
al
he
auoucheth
,
that
the
Gospel
whiche
Iohn
wrate
concerning
Christe
is
true
.
And
of
this
Gospel
let
vs
make
foure
places
:
whiche
are
these
.
-
1
The
talke
betwéene
Christ
and
Peter
,
&
Christs
commaundement
that
he
should
folow
him
.
-
2
As
euery
mans
vocation
is
commended
too
him
:
so
is
curiousnesse
condemned
.
-
3
The
correcting
of
the
errour
of
Christes
disciples
risen
of
the
mistaking
of
the
Lordes
woordes
.
-
4
A
commendation
of
the
Gospel
written
by
Iohn
.
¶
Of
the
first
.
ANd
when
he
had
sayd
so
,
he
said
vntoo
Peter
,
folowe
mee
.
Bicause
Peter
had
denied
Christ
thrice
,
it
was
the
Lordes
wil
to
restore
him
too
his
former
estate
and
Apostleship
,
by
his
thrice
confessing
him
.
For
it
was
méete
that
hée
whiche
had
so
often
denied
his
Lord
and
maister
,
should
by
this
meane
(
and
as
it
were
by
this
discipline
)
bée
chastised
and
tried
,
and
that
his
conuersion
should
bée
made
knowen
.
There
are
thrée
things
whiche
Christ
dooth
héer
with
Peter
.
First
,
hée
asketh
him
thrée
times
whither
hée
looueth
him
:
Too
whom
Péeter
answereth
thrice
also
,
that
by
this
thrée
times
confessing
,
hée
might
washe
away
his
thrice
denying
of
him
,
and
so
bée
restored
into
his
place
againe
.
Secondlye
hée
commendeth
vntoo
him
the
office
of
Apostleship
thrice
,
saying
:
Féed
my
shéepe
,
that
is
too
say
,
bée
my
Apostle
too
gather
my
shéepe
vntoo
me
,
by
the
doctrine
of
the
Gospell
,
by
my
sacramentes
,
and
by
holy
life
.
Here
it
is
giuen
vs
too
vnderstand
,
that
the
duetie
of
the
Apostleship
(
yea
and
of
all
ministers
of
Gods
woord
)
is
too
féede
Christes
shéepe
.
Besides
this
,
by
the
metaphor
of
Shéepe
,
is
signified
what
maner
a
companie
of
men
that
shall
bée
,
whiche
is
figured
vnder
the
name
of
shéepe
.
First
therefore
somewhat
must
bée
sayde
héere
of
the
manner
of
féeding
,
and
secondlye
of
the
Shéepe
.
Christ
féedeth
,
and
the
apostles
and
other
ministers
of
the
woorde
,
féede
:
but
the
manner
of
them
all
is
not
alike
.
For
Christ
féedeth
as
owner
and
shepherde
of
the
shéep
:
the
apostles
féede
as
his
seruantes
.
Christe
inwardly
by
his
spirite
:
the
Apostles
,
by
their
outwarde
ministerie
.
For
suche
as
in
crueltie
of
conditions
were
Beares
or
Lions
:
they
make
tame
through
the
Lordes
woorking
inwardly
by
his
holy
spirite
.
And
so
they
bring
them
intoo
the
shéepfolde
of
Christ
,
that
is
too
say
,
Christes
kingdome
:
and
this
they
doo
by
putting
too
the
keys
of
Christes
churche
,
giuen
them
of
Chryst
the
true
shepeheard
.
Nothing
else
are
these
keys
than
the
woord
and
Faith
.
The
minister
applyeth
the
woorde
outwardely
,
and
the
spirite
of
Chryste
inwardly
ioyneth
fayth
too
the
preaching
.
For
the
preaching
of
Gods
woorde
concerning
the
forgiuenesse
of
sinnes
too
bée
obteyned
through
Christ
,
is
the
onely
key
too
open
the
kingdome
of
heauen
.
Now
,
if
he
that
heareth
,
ioyneth
also
thervnto
true
faith
,
and
do
verily
agrée
vnto
the
Gospell
:
then
commeth
also
the
other
key
.
With
these
two
keis
is
the
kingdom
of
heuen
opened
,
and
forgiuenesse
of
sinnes
obteined
.
That
is
too
say
,
the
Ambassage
of
Chryst
sheweth
,
wherein
that
which
is
spoken
figuratiuely
vnder
the
name
of
keyes
,
is
expressed
in
cléere
and
plaine
meanyng
woordes
.
When
hée
sayth
:
Go
and
preach
the
gospell
too
all
creatures
:
Behold
,
héere
haue
you
the
firste
key
.
And
when
hée
addeth
,
hee
that
beleeueth
,
shall
bee
saued
.
Hée
sheweth
the
other
key
.
The
woord
and
fayth
therfore
are
the
twoo
keys
wherewith
the
kingdome
of
heauen
is
opened
.
The
woorde
is
applyed
outwardly
by
the
Minister
,
which
béeing
receyued
by
the
vertue
of
the
spirite
,
engendreth
Faythe
,
wherethrough
men
enter
intoo
the
shéepefolde
of
Chryst.
And
when
the
shepherds
haue
let
in
the
shéepe
into
Christes
shéepfolde
,
they
must
féede
them
with
the
woord
,
and
with
his
Sacraments
.
When
any
stray
from
the
shéepfold
,
they
must
fetch
them
backe
againe
wyth
theyr
shéepehookes
:
that
is
too
say
,
with
rebuking
them
.
If
any
bée
weake
and
sickely
,
they
must
refresh
them
with
chéerfull
comforte
.
And
they
must
alwayes
kéep
watche
about
their
flock
,
least
wolues
come
and
breake
vp
the
folde
,
and
scatter
the
shéepe
.
All
these
things
the
Lorde
committed
too
Peter
,
and
the
other
Apostles
,
or
rather
too
all
the
ministers
of
the
Gospell
,
when
hée
sayd
too
Peter
:
féede
my
shéepe
.
But
why
calleth
he
them
shéep
whom
the
apostles
bring
vntoo
Chryst
?
I
finde
specially
thrée
causes
.
Wherof
the
first
is
,
for
that
it
behoueth
them
too
bée
méeke
which
professe
Chryste
,
or
will
bée
named
Christians
.
For
it
becommeth
not
them
that
will
bée
registred
intoo
Chrystes
houshold
,
too
bée
cruel
like
Lions
,
rauening
like
Wolues
,
wylie
like
foxes
lecherous
like
Goats
,
filthy
like
swine
,
or
too
shewe
them selues
in
affections
like
too
other
wilde
beastes
.
The
second
cause
is
,
for
that
like
as
shéepe
doo
know
the
voyce
of
their
owne
shepeherde
,
and
flée
from
a
straunger
:
so
the
godly
acknowledge
Chryste
onely
for
their
teacher
,
and
will
héere
those
onely
that
vtter
his
woord
,
and
not
any
other
:
how
greatly
renoumed
so
euer
they
bée
:
no
thoughe
they
were
Angels
from
heauen
.
The
thirde
cause
is
,
for
that
like
as
shéepe
followe
their
owne
shepherde
whither
so
euer
he
goeth
:
so
must
the
godly
folowe
Christ
in
life
,
in
persecution
,
and
in
glorie
:
beholding
hys
lyfe
as
a
rule
too
leade
their
life
by
,
bearing
his
Crosse
through
pacience
,
as
often
as
néede
shall
require
,
and
afterwarde
becomming
partakers
of
his
glorie
,
whose
companions
they
had
bene
in
persecution
:
according
as
Paule
sayth
:
If
wée
suffer
with
him
,
wée
shall
also
bée
glorified
with
him
.
Hereby
therfore
may
the
godly
ministers
of
the
woord
learne
too
féede
Christes
flock
.
And
let
the
shéepe
bée
méeke
,
let
them
héere
the
voyce
of
their
shepherd
only
:
and
let
them
folowe
him
in
life
,
in
crosse
,
and
in
glorie
.
The
thirde
thing
that
Christ
dooth
héere
,
is
that
he
doothe
Peter
too
vnderstand
with
what
kinde
of
death
,
hée
shoulde
glorifie
God
,
when
he
sayth
:
When
thou
wert
yong
,
thou
diddest
girde
thy selfe
,
and
wentest
whither
thou
woldest
:
but
when
thou
art
olde
,
thou
shalte
stretche
out
thy
hande
,
and
an
other
shall
girde
thee
and
leade
thee
whither
thou
woldest
not
.
It
is
ment
by
these
woordes
,
that
Peter
for
confessing
Christ
,
should
one
day
be
crucified
:
which
thing
Irenaeus
and
diuers
of
the
auncient
writers
testifie
too
haue
béene
done
at
Rome
,
in
the
reigne
of
Nero.
Herevntoo
Christ
addeth
his
commaundement
vntoo
Peter
,
and
bids
him
folow
him
,
&
not
deny
him
any
more
,
as
he
had
heretofore
done
:
but
too
shew
him self
stoutly
an
inuincible
souldier
of
Christ
euen
vntoo
death
.
And
let
euery
one
of
vs
think
the
same
too
bée
spoken
too
him selfe
.
¶
Of
the
second
.
PEter
turning
about
,
sawe
the
disciple
whom
Iesus
loued
,
folowing
,
who
also
leaned
vpon
his
breast
at
the
Supper
:
and
when
hee
saw
him
.
Peter
sayde
vntoo
Iesus
:
Lorde
,
and
what
shall
he
doo
?
too
whom
Iesus
answered
:
If
I
wil
haue
him
tarie
till
I
come
,
what
is
that
too
thee
?
folow
thou
mee
.
Peter
hearing
of
the
Lorde
that
hée
shoulde
one
day
suffer
sharpe
punishement
for
Christes
sake
,
considereth
not
so
muche
what
was
too
bée
doone
on
his
owne
parte
,
as
hée
is
carefull
what
shall
become
of
others
.
Hée
is
ready
too
beare
the
crosse
for
Christes
sake
:
but
by
the
way
throughe
weaknesse
of
the
flesh
there
commeth
vpon
him
a
certeine
curiousnesse
whiche
maketh
him
inquisitiue
of
those
things
that
belong
not
vnto
him self
.
For
,
so
great
is
the
frailtie
of
man
,
that
always
in
our
own
aduersities
,
wée
haue
an
eye
too
the
happines
of
others
:
wherby
wée
make
our
crosse
more
bitter
and
harder
too
our selues
.
Wée
would
with
a
good
wil
that
none
should
be
happier
than
ourselues
.
For
according
too
the
common
prouerb
.
It
dooth
a
man
good
too
haue
company
in
shipwreck
.
But
when
as
the
Lord
rebuketh
this
curiousnesse
in
Peter
,
wée
ought
too
knowe
,
that
this
reproofe
perteyneth
too
vs
also
.
And
too
the
intent
too
correcte
this
faulte
in
the
Apostle
,
he
sayth
,
What
is
that
too
thee
?
followe
thou
mee
.
As
if
hée
had
sayde
.
Looke
not
thou
vpon
the
happinesse
of
other
men
,
but
rather
sée
too
this
,
that
thou
doo
thine
owne
duetie
,
and
that
thou
beare
what
so
euer
the
Lorde
shall
lay
vppon
thée
too
beare
.
So
is
it
the
Lordes
will
that
wée
shoulde
take
héede
too
our
owne
vocation
,
in
the
feare
of
GOD
.
Hée
will
not
that
wée
shoulde
thinke
oure selues
the
more
vnhappie
,
though
other
séeme
too
bée
in
better
case
.
For
euery
vocation
hath
his
crosse
annexed
thervntoo
,
whiche
is
to
be
born
with
a
quiet
minde
.
All
(
sayeth
Paule
)
that
will
liue
godlily
in
Christ
,
shall
suffer
persecution
.
No
man
therefore
(
so
hée
bée
godly
)
shal
be
exempted
from
the
Crosse.
Wherefore
casting
away
heathenishe
curiositie
,
let
euery
man
abide
in
the
vocation
that
hée
is
called
vntoo
.
Let
him
bée
quiet
,
and
meddle
with
his
owne
matters
,
according
too
Paules
counsell
.
Hée
willeth
vs
too
bée
quiet
,
that
wée
bée
not
busied
in
other
mens
matters
as
wicked
men
bée
:
and
as
many
bée
now
a
dayes
.
Hée
wil
haue
vs
too
meddle
with
our
owne
matters
,
that
is
too
say
,
hée
wil
haue
euery
one
of
vs
too
looke
too
the
thinges
that
pertaine
too
his
owne
calling
.
And
too
the
intent
that
may
bée
doone
,
there
are
fiue
things
too
bée
regarded
in
euery
vocation
.
First
the
calling
or
vocation
muste
bée
lawful
.
Secondly
faith
and
charitie
must
bée
the
rulers
too
direct
our
dooings
by
in
our
vocation
.
Thirdly
,
if
any
thing
chaunce
amisse
in
our
vocation
,
a
man
must
comforte
him self
in
that
his
conscience
assureth
him
that
his
vocation
is
lawful
.
Fourthly
,
a
man
must
employ
his
vocation
too
the
glorie
of
God
and
the
profite
of
Christes
churche
.
Lastly
forasmuche
as
nothing
hath
luckie
successe
in
a
mans
vocation
,
without
Gods
blissing
:
hée
must
pray
too
God
too
put
too
his
helping
hande
.
If
a
man
doo
this
in
the
true
feare
of
God
,
verelye
hée
shall
finde
,
that
his
vocation
shall
not
bée
vnprofitable
vntoo
the
Churche
of
God
.
¶
Of
the
third
.
THere
went
a
saying
among
the
brethern
;
that
that
Disciple
should
not
die
.
Sée
how
easely
men
slip
intoo
errour
,
Christe
sayth
,
if
I
wil
haue
him
tary
,
what
is
that
too
thée
?
and
his
disciples
tooke
it
as
thoughe
he
sayde
,
I
will
that
hée
shall
tarie
and
not
die
til
I
come
.
Héere
therfore
wée
are
admonished
too
take
good
héed
in
the
reading
of
holy
scripture
,
that
wée
builde
not
therevppon
any
other
things
than
are
spoken
.
Then
let
vs
embrace
those
things
that
are
cléer
and
euident
:
Such
things
as
are
spoken
with
condition
or
darkly
,
let
vs
confer
with
playner
places
:
&
let
vs
call
vpon
God
too
giue
vs
the
key
of
true
knoweledge
,
that
wée
may
vnderstand
without
error
,
such
things
as
perteine
too
our
saluation
.
From
vnprofitable
questions
,
(
such
as
make
nothing
too
edification
,
)
let
vs
absteine
:
knowing
that
God
liketh
wel
this
simplicitie
,
according
too
this
saying
:
Séek
not
for
things
that
are
aboue
thy
reache
.
¶
Of
the
fourth
.
THe
Euangelist
him selfe
closeth
vp
his
Gospel
,
saying
:
This
is
the
same
disciple
which
beareth
witnesse
of
these
things
and
wrate
them
.
And
wee
knowe
that
his
witnesse
is
true
.
This
is
as
it
were
a
sealing
vp
of
the
Gospel
that
Iohn
wrate
.
When
hée
saith
we
knowe
,
he
meaneth
that
the
Gospell
is
certeine
,
true
,
and
infallible
.
This
Gospell
hée
calleth
a
witnesse
,
bicause
it
beareth
witnesse
of
Christe
and
his
benefits
.
Too
what
end
Iohn
wrate
his
Gospel
,
hée
him self
declareth
in
the
end
of
the
xx
.
chapter
,
where
hée
saith
:
And
these
things
are
written
,
that
yee
may
beleue
that
Iesus
is
Christ
the
sonne
of
God
,
and
that
by
beleeuing
yee
may
haue
life
throughe
his
name
.
There
are
therfore
twoo
ends
of
the
Gospel
:
namely
,
the
knowledge
of
Iesus
Christ
:
and
saluation
through
trust
in
him
,
too
whom
bée
glory
for
euermore
.
Amen
.
The
Sunday
within
Crristmas
weeke
.
¶
The
Gospell
.
Luke
.
ij
.
ANd
his
Father
and
Mother
marueyled
at
those
things
that
were
spoken
of
him
.
And
Simeon
blissed
them
,
and
sayde
vntoo
Mary
his
Moother
.
Beholde
he
is
set
for
many
too
fall
vpon
,
and
too
raise
vp
many
in
Israell
,
&
for
a
signe
that
is
spoken
agaynst
.
Moreouer
the
swoord
shall
passe
through
thy
soule
,
that
the
thoughtes
may
bee
discouered
out
of
many
hartes
.
And
there
was
Anne
a
Prophetisse
the
daughter
of
Phanuell
of
the
tribe
of
Aser
.
Shee
was
growen
very
olde
,
and
had
lyued
with
a
husband
seauen
yeeres
from
hir
virginitie
.
And
this
widowe
being
almoste
foure
score
yeeres
of
age
,
departed
not
out
of
the
Temple
,
but
serued
in
fasting
and
prayer
day
and
nighte
.
And
shee
comming
in
the
same
houre
,
in
likewise
confessed
vntoo
the
Lorde
,
and
spake
of
him
vntoo
all
that
looked
for
redemption
at
Hierusalem
.
And
after
that
they
had
made
an
ende
of
all
things
according
too
the
lawe
of
the
Lord
,
they
returned
intoo
Galilee
intoo
their
owne
Cittie
Nazareth
.
And
the
Child
grew
vp
and
wexed
strong
in
spirit
,
and
hee
was
filled
with
wisdome
,
and
the
grace
of
GOD
was
vpon
him
.
The
exposition
of
the
text
.
THis
Gospel
is
a
part
of
the
things
that
were
doone
in
the
temple
vpon
the
day
of
the
purifying
of
the
blissed
virgin
,
after
that
the
Parents
of
Iesus
,
according
too
the
law
of
Moyses
,
had
offred
vp
&
set
the
Childe
before
the
Lord
.
The
summe
of
this
part
is
,
that
Simeon
and
Anne
giue
witnesse
vntoo
Christe
,
and
acknowledge
him
too
bée
their
king
&
Messias
that
was
promised
,
against
whome
the
wicked
worlde
shall
set
it selfe
too
his
owne
destruction
:
but
the
godly
shall
embrace
him
too
them selues
too
their
resurrection
and
saluation
.
Let
vs
make
héereof
thrée
places
,
whiche
are
these
.
-
1
The
maruelling
of
Christes
parents
.
-
2
The
witnesse
of
Simeon
&
Anne
,
concerning
Christe
.
-
3
The
proofe
of
Christes
manhood
.
¶
Of
the
first
.
THe
maruelling
of
Christes
parents
,
sheweth
that
reason
perceiueth
nothing
of
heauenly
matters
.
We
must
therfore
beléeue
the
voice
of
God
,
and
maruell
at
it
rather
than
deny
it
,
or
renounce
it
.
They
woonder
that
God
(
now
according
too
his
eternall
and
secret
purpose
,
)
hath
sent
the
Messias
,
whom
so
many
Prophets
,
Patriarkes
and
kings
looked
for
.
They
wonder
at
the
testimonie
of
the
angel
.
They
wonder
at
old
Simeons
saying
,
whereby
they
are
also
confirmed
the
more
substancially
in
the
fayth
.
This
woonderment
is
a
certein
holy
bethinking
of
themselues
,
wherethrough
they
reuerently
consider
and
embrace
the
prophecie
of
the
holy
Ghost
,
whereby
they
profite
more
and
more
in
the
knowledge
of
Chryst.
This
also
is
too
bée
set
before
our
eyes
for
an
example
.
For
we
wil
by
and
by
shake
of
those
things
that
reason
comprehendeth
not
.
But
wée
must
with
holy
woonderment
embrace
the
heauenly
Oracles
:
and
too
the
intent
our
Faythe
may
take
new
encreasement
,
wée
must
gather
toogither
all
the
helpes
that
may
bée
out
of
the
prophecies
,
out
of
miracles
,
out
of
examples
,
and
finally
out
of
all
things
,
too
our
greater
admiration
.
For
he
is
like
too
profit
best
in
Chrystes
schoole
,
which
with
the
encreasement
of
his
faith
,
woondereth
daily
more
and
more
.
Furthermore
,
Ioseph
is
héere
called
the
father
of
Chryst
,
bicause
Marie
was
maryed
vntoo
him
,
and
bicause
Ioseph
by
Gods
commaundement
,
had
the
charge
of
the
childe
and
his
moother
,
and
bicause
he
was
commonly
thought
too
bée
the
father
of
Chryst.
Paule
sayeth
too
the
Hebrues
that
Chryst
is
fatherlesse
and
motherlesse
.
Fatherlesse
in
respect
of
his
fleshly
birth
:
and
motherlesse
in
respect
of
that
woonderfull
and
eternall
birth
of
his
,
wherby
he
is
borne
the
sonne
of
God
,
begotten
of
the
father
without
moother
from
euerlasting
:
Of
which
birth
the
beginning
of
S.
Iohns
Gospel
preacheth
,
as
wée
haue
heard
of
late
.
¶
Of
the
second
.
IN
the
testimonie
of
Simeon
foure
things
are
too
bée
considered
.
First
he
blisseth
them
.
By
which
dooing
Simeon
declareth
his
affection
towardes
Christe
and
his
kingdome
:
namely
that
hée
wisheth
well
too
the
newe
kingdome
of
this
new
king
:
and
this
did
Simeon
according
to
the
custome
of
the
holy
Patriarkes
,
which
being
olde
were
wont
too
wishe
well
too
the
yonger
.
For
,
too
blisse
,
is
in
the
Hebrew
maner
of
spéeche
,
nothing
else
but
too
wish
one
happy
successe
,
and
to
desire
good
things
for
him
.
Héerby
euery
one
of
vs
may
lern
,
first
too
confesse
Chryst
,
&
then
too
wish
wel
too
his
kingdom
:
which
thing
perteineth
too
the
second
commaundement
,
and
too
the
second
petition
.
One
thing
that
is
too
bée
considered
in
Simeons
testimonie
,
is
his
prophesie
:
which
comprehendeth
two
things
.
First
that
Christ
shall
bée
vntoo
many
an
occasion
of
falling
,
that
many
dashing
against
him
,
may
stomble
and
not
perish
:
not
through
his
fault
,
but
through
their
owne
,
for
that
they
will
not
embrace
this
Chryst.
But
some
man
wil
demaund
how
Chryst
is
put
too
bée
a
fall
too
the
vnbeléeuers
,
which
are
already
cast
away
.
The
vngodly
perish
twice
.
First
they
are
lost
through
their
owne
vnbeléefe
:
and
secondly
for
that
they
wilfully
depriue
themselues
of
the
saluation
that
is
offered
them
.
For
they
deale
in
like
wise
,
as
if
a
man
being
once
already
condemned
too
death
for
theft
,
should
afterward
spit
at
the
kings
sonne
that
sueth
for
his
pardon
,
and
despise
the
deliuerance
offered
by
him
.
Such
a
one
may
woorthily
bée
called
twice
cast
away
:
partly
for
his
owne
theft
,
but
more
bycause
hée
holdeth
skorne
of
his
deliuerer
,
too
his
greater
punishment
.
Therefore
although
that
all
the
vngodly
which
haue
not
heard
of
Christes
name
,
are
assured
of
perdition
for
their
vnbeléefe
:
yet
notwithstanding
,
those
that
wittingly
&
willingly
refuse
Christ
,
shal
féele
the
second
fall
,
and
receiue
gréeuouser
punishment
.
For
the
seruaunt
that
knowes
his
masters
will
,
and
doeth
it
not
,
shall
bée
beaten
with
many
stripes
.
Therfore
the
Turks
and
heathen
men
shal
bée
more
gently
delt
withal
in
the
last
day
,
than
they
:
vnlesse
they
repent
.
An other
thing
is
,
that
the
same
Christ
shall
bée
the
rising
ageine
of
many
in
Israel
:
that
is
too
say
,
their
deliuerance
from
sinne
,
their
rewarde
of
righteousnesse
,
their
resurrection
from
death
,
and
their
heritage
of
all
good
things
.
The
third
thing
that
is
too
bée
considered
in
Simeons
testimonie
,
is
the
turning
of
his
talke
vntoo
the
virgin
Christes
moother
,
too
whom
he
prophecieth
crosse
&
persecution
,
saying
:
And
through
thy
soule
shall
the
swoord
passe
.
Although
these
woords
pertaine
properly
to
Mary
:
yet
they
are
too
bée
referred
too
the
whole
churche
,
wherof
Mary
bare
a
figure
.
Mary
néeded
this
admonishment
in
twoo
respects
.
First
that
being
warned
by
this
Oracle
of
the
holy
ghost
,
shée
should
settle
hir selfe
too
beare
the
sorowfull
aduentures
that
were
too
come
,
when
she
should
sée
hir
sonne
euil
entreated
of
his
owne
countries
folk
,
&
at
the
length
hanged
vpon
the
crosse
.
And
secondly
that
béeing
so
fensed
against
the
assaults
that
were
too
come
,
shée
should
neuerthelesse
reioyce
through
assured
confidence
,
for
that
in
the
end
hir
sonne
should
become
conqueror
of
his
enemies
.
Therfore
being
stablished
with
this
confidence
,
shée
stood
by
his
crosse
,
looking
for
his
triumphe
with
a
stout
courage
.
Also
these
woords
perteine
too
the
whole
Churche
.
For
by
this
Prophecie
is
shewed
,
that
the
churche
it selfe
in
this
world
shal
bée
vnder
the
crosse
,
whiche
after
the
example
of
the
virgin
,
must
raise
vp
it selfe
with
hope
of
the
glory
too
come
.
The
fourth
thing
that
is
too
be
considered
in
this
testimonie
of
Simeons
,
is
that
Simeon
sayeth
that
the
thoughtes
shal
bée
disclosed
out
of
the
harts
of
many
.
By
which
spéeche
he
signifieth
,
there
shall
bée
many
that
shall
shewe
them selues
openly
too
bée
Christes
enemies
,
and
many
ageine
that
shall
confesse
Christ
,
yea
and
that
euen
with
vtter
perill
and
sheding
of
their
bloud
.
The
one
serueth
too
comforte
vs
against
the
offence
or
stumbling
block
of
the
crosse
,
the
other
to
nourishe
our
trust
or
faith
.
In
the
testimonie
of
Anne
,
twoo
things
are
too
bée
considered
.
First
the
description
of
the
persone
of
Anne
,
whome
hée
commendeth
for
the
spirite
of
Prophecie
,
that
is
too
say
,
for
hir
knowledge
of
spirituall
things
,
or
of
the
kingdom
of
Christ
:
for
hir
parents
:
for
hir
age
:
for
hir
chastitie
:
and
for
hir
earnestnesse
in
praying
.
These
things
tend
too
the
end
too
purchace
greater
credite
too
that
moste
holy
matrone
,
too
the
intent
wée
should
more
beléeue
one
holy
matrone
,
than
all
the
pack
of
the
Pharisies
and
priests
,
which
acknowledge
not
this
Christe
.
Let
vs
therfore
rather
folow
the
example
of
a
few
godly
,
than
an
innumerable
multitude
of
the
vngodly
which
persecute
the
Gospel
.
Also
wée
may
here
beholde
the
Image
of
Christes
Churche
,
whiche
is
a
small
flocke
,
and
sheweth
no
countenaunce
of
glistering
too
the
worlde
,
but
the
Cresset
of
Gods
heauenly
woorde
.
The
other
is
Annes
confession
,
whiche
conteyneth
thrée
things
.
One
is
,
that
with
Simeon
shée
confessed
Christ
,
and
ioyntly
toogither
with
him
did
set
foorthe
Christe
with
some
kinde
of
melody
:
wherby
the
godly
may
lerne
too
encourage
one
another
,
too
set
forth
and
too
vtter
the
praise
of
God
.
Another
is
,
that
shée
teacheth
the
people
.
For
when
as
the
Scribes
&
Pharisies
ceased
,
a
holy
woman
commeth
forth
&
speaketh
of
him
vnto
all
the
looked
for
redemption
in
Ierusalem
.
The
third
is
,
that
shée
openly
acknowledgeth
Christe
too
bée
the
Sauiour
and
redéemer
.
For
shée
vnderstoode
that
this
babe
was
the
promised
séed
,
that
should
tread
down
the
serpents
head
,
and
so
deliuer
man
that
was
lost
,
out
of
the
Deuils
tiranny
.
¶
Of
the
third
.
ANd
the
Childe
did
growe
,
and
was
strengthned
in
spirite
,
and
was
filled
with
wisdome
,
and
the
grace
of
God
was
with
him
.
This
is
as
much
too
say
,
as
,
according
as
the
childe
Iesus
grew
in
age
,
so
the
diuine
nature
vttered
it selfe
in
him
,
and
he
profited
from
day
too
day
more
and
more
in
wisdome
,
and
toogither
with
his
age
encreased
also
the
giftes
of
mind
in
him
.
How
bée
it
in
as
much
as
the
Godhead
can
by
no
meanes
bée
increased
,
it
is
manifest
that
these
things
perteine
too
his
manhode
.
For
as
he
grew
vp
by
little
and
little
in
his
body
:
so
(
in
respect
of
his
soule
,
)
the
giftes
of
the
mind
encreased
daily
more
and
more
.
Neither
is
this
a
straunge
thing
in
Chryst
,
whoo
for
our
sakes
tooke
vppon
him
the
shape
of
a
seruant
,
wherein
he
was
also
abased
.
For
like
as
he
was
abased
for
our
sake
:
so
also
grew
he
ageine
by
little
and
little
,
vntill
that
by
his
resurrection
he
entered
ageine
intoo
his
glorye
.
Neither
was
this
doone
without
a
lesson
and
warning
vntoo
vs
.
For
wée
are
taught
that
the
cause
why
he
grew
,
was
for
that
we
should
out
of
his
fulnesse
receiue
grace
for
grace
.
Wée
also
are
admonished
by
the
example
of
the
sonne
of
God
,
too
endeuer
our selues
continually
too
encrease
,
that
wée
may
daily
more
and
more
abound
in
the
true
knowledge
of
God
,
and
all
vnderstanding
:
and
that
wée
should
with
an
vpright
iudgement
and
affection
,
try
what
things
are
godly
,
holy
,
and
honest
,
and
daily
bring
foorth
the
true
fruites
of
faith
:
and
that
in
such
wise
that
the
day
folowing
may
surmount
the
day
that
went
before
.
For
he
that
goeth
not
still
forward
in
the
knowledge
of
GOD
,
and
vnderstanding
of
godlinesse
:
goeth
backeward
.
For
by
little
and
little
,
fayth
is
quenched
in
him
,
and
Chryst
is
buried
ageine
in
his
heart
,
whereby
it
commeth
too
passe
,
that
he
falleth
againe
intoo
sinne
against
his
conscience
.
Héereof
wée
haue
example
in
Dauid
.
For
he
had
profited
in
Ghostly
wisdome
,
aboue
al
the
men
of
his
time
,
and
the
grace
of
God
was
with
him
.
But
what
came
too
passe
?
By
sitting
still
in
his
Princely
throne
,
he
became
somewhat
faint
.
That
glowing
zeale
of
Gods
glory
which
was
in
him
,
when
he
fought
ageinst
Golias
&
ouercame
him
,
&
which
was
in
him
when
he
was
in
perill
through
the
daily
persecution
of
Saule
,
was
by
little
and
little
alayed
.
And
what
ensued
theruppon
?
There
came
in
hys
sight
a
faire
and
beautifull
woman
,
and
his
lustes
were
stirred
vp
without
any
let
.
For
the
heate
of
the
spirit
was
then
become
starke
cold
.
Wil
giueth
place
too
affection
:
and
by
&
by
he
falleth
into
sinne
ageinst
conscience
,
by
committing
aduoutrie
:
wheruntoo
within
a
while
after
,
he
addeth
the
murder
of
one
of
his
best
subiects
:
which
wickednesses
he
afterward
recouered
with
hipocrisie
,
by
the
space
of
a
whole
yéere
:
although
in
the
meane
while
,
he
pretended
godlinesse
,
which
notwithstanding
was
banished
from
him
,
as
long
as
Gods
spirit
was
not
with
him
.
There
are
many
other
suche
examples
,
which
admonishe
vs
too
folow
herein
the
example
of
the
childe
Iesus
,
that
wée
fall
not
from
the
state
of
grace
.
Therfore
like
as
he
grew
in
wisdome
,
and
the
grace
of
God
was
vpon
him
:
so
let
vs
also
grow
in
wholsome
wisdome
,
and
let
vs
pray
too
Iesus
the
fountaine
of
wisdome
,
that
he
will
giue
vnto
vs
abundantly
of
his
fulnesse
.
Which
thing
if
wée
doo
,
it
will
come
too
passe
that
the
grace
of
God
which
wée
obteine
by
Chryst
,
and
for
Chrystes
sake
,
shal
abide
vppon
vs
.
For
as
the
only
grace
of
God
is
the
cause
of
our
daily
procéeding
and
furtherance
in
spirituall
giftes
:
so
grace
is
reteined
and
abideth
,
when
wée
are
not
drowsie
,
but
worke
lustely
,
so
as
wée
may
not
séeme
too
haue
receiued
grace
in
vaine
.
Too
this
purpose
maketh
the
saying
of
the
Apostle
.
Yée
are
made
partakers
of
Christ
:
if
wée
hold
stedfast
vntoo
the
end
,
the
faith
that
is
begon
in
vs
.
Too
this
purpose
also
maketh
this
sentence
of
Paule
.
Quenche
not
the
spirit
.
Gods
gifts
therfore
must
bée
chéered
vp
with
continuall
exercise
,
that
wée
may
profit
daily
more
and
more
,
too
the
glory
of
God
the
father
,
the
sonne
,
and
the
holy
Ghost
.
Too
which
onely
God
bée
honor
and
glory
for
euermore
.
Amen
.
The
day
of
the
Circumcision
of
the
Lord
,
commonly
called
Newyeeres
day
.
¶
The
Gospell
.
Luke
.
ij
.
ANd
after
that
eight
dayes
were
finished
,
that
the
childe
should
bee
circumcised
,
his
name
was
called
Iesus
,
according
as
he
was
named
by
the
Angel
,
before
he
was
conceiued
in
his
moothets
wombe
.
The
exposition
of
the
Text.
THis
feast
of
the
Circumcision
of
the
Lord
,
is
solemnized
in
the
Churche
for
thrée
causes
.
Of
which
the
first
is
,
that
the
storie
may
bée
knowen
.
The
second
is
,
that
the
benefite
of
God
toward
mankinde
(
which
the
storie
setteth
out
)
may
bée
vnderstoode
.
The
third
is
,
that
we
may
vse
the
benefit
of
God
aright
,
both
too
the
glory
of
god
,
&
also
too
our
owne
saluation
and
the
edifying
of
others
.
The
storie
is
,
that
our
Lord
Chryste
the
eyghte
day
after
his
carnall
birth
,
was
circumcised
according
too
the
Law
of
Moses
,
that
the
name
was
giuen
him
,
which
was
foretolde
by
the
Angell
,
and
he
was
called
Iesus
.
The
benefit
which
the
storie
setteth
out
,
is
that
that
was
done
for
our
sake
,
according
as
Paule
teacheth
:
He
was
made
subiect
too
the
Lawe
,
too
the
intent
he
might
redéeme
them
that
were
vnder
the
Lawe
.
Lastly
,
the
vse
consisteth
in
these
things
:
that
knowing
the
benefite
,
wée
may
bée
thanckfull
too
God
,
confirming
our
fayth
by
this
déede
,
and
(
after
the
example
of
God
the
father
and
his
Sonne
Iesus
Chryst
)
endeuer
too
deserue
well
towards
al
men
.
And
too
the
intent
these
things
may
serue
the
more
effectually
too
informe
vs
of
this
benefite
,
I
will
handle
twoo
places
,
which
are
.
-
1
Of
the
Circumcision
.
-
2
Of
the
most
swéete
name
Iesus
.
¶
Of
the
first
.
TOo
the
intent
wée
may
the
more
distinctly
vnderstande
this
doctrine
of
the
circumcision
:
these
are
the
things
that
séeme
méete
too
bée
expounded
in
order
.
Howe
God
is
woont
too
instruct
man
of
his
will
:
what
maner
a
thing
that
Circumcision
of
the
flesh
was
,
and
what
things
are
too
bée
marked
in
it
:
whereupon
shall
bée
grounded
the
order
of
the
Sacramentes
,
both
of
the
old
Testament
and
of
the
newe
:
Why
Christ
was
circumcised
:
and
which
is
the
spirituall
circumcision
,
without
which
,
saluation
neuer
falleth
too
any
man
.
God
,
bothe
before
mannes
fall
,
and
after
his
fall
,
before
the
law
and
vnder
the
law
,
and
after
Christ
is
sent
vntoo
vs
,
is
alwayes
woont
too
certifie
man
of
his
wil
,
by
twoo
things
.
The
one
is
by
a
perceiuing
minde
,
the
other
by
perceiuing
sense
:
that
that
thing
which
is
offered
too
the
mind
too
vnderstand
,
may
after
a
sort
bée
perceiued
by
the
outwarde
senses
.
For
so
liked
it
God
(
whoo
is
most
mercifull
,
)
too
prouide
for
mannes
weakenesse
.
Untoo
the
mynd
he
offereth
his
woord
,
whereby
he
discloseth
his
will
vntoo
man
.
Untoo
the
senses
he
offereth
visible
signes
,
which
teach
the
same
things
visibly
,
that
the
woordes
sound
and
offer
to
the
mind
.
When
God
had
created
man
,
he
put
him
in
Paradise
,
and
gaue
him
his
woord
as
a
witnesse
of
his
wil.
Unto
the
woord
he
added
a
double
outward
signe
:
namely
the
trée
of
life
,
and
the
trée
of
knowledge
of
good
&
il
.
After
mannes
fall
,
he
gaue
him
a
promise
of
the
séede
:
wherunto
he
added
outward
signes
,
which
were
sacrifices
.
When
the
flood
was
ouerpast
,
he
made
a
promise
by
woord
of
mouth
,
and
made
the
Rainbow
a
signe
of
the
same
.
Untoo
Abraham
is
made
a
promise
of
the
séede
,
and
vntoo
the
same
promise
he
added
the
signe
of
circumcision
,
in
perpetuall
remembrance
of
the
thing
.
He
promised
deliuerance
from
the
bondage
of
Egipt
,
which
he
performed
also
:
but
he
sealed
this
promise
with
the
paschal
Lamb.
He
betooke
a
promise
to
Moyses
:
but
he
did
as
it
were
signe
it
and
seale
it
with
the
blood
of
a
red
Cow
.
At
length
God
giueth
his
own
sonne
,
and
by
him
promiseth
euerlasting
life
too
them
that
beléeue
:
which
promisse
he
confirmeth
with
the
two
most
royall
sacraments
of
Baptim
and
of
the
Lords
supper
.
Too
be
short
,
the
Lord
is
woont
alwayes
to
adde
some
outward
testimonie
or
other
,
too
his
word
,
too
the
intent
that
both
with
mind
and
with
sense
wée
may
as
it
were
féele
what
his
will
is
towards
vs
.
For
whatsoeuer
is
perceiued
by
man
,
that
is
doone
either
with
minde
,
or
with
sense
,
or
with
both
toogither
.
Now
God
(
too
the
intent
wée
may
bée
assured
of
our
saluation
)
setteth
his
woord
before
the
minde
,
and
an
outward
signe
before
the
sense
,
&
leaueth
nothing
vndoon
which
he
thinketh
may
turn
too
our
saluatiō
.
And
after
this
sort
is
God
woont
too
instruct
man
of
his
wil.
This
foundation
béeing
layde
,
it
is
easie
too
bée
vnderstood
what
maner
a
signe
that
carnall
and
visible
circumcision
is
:
so
that
wée
set
before
vs
the
woorde
wherevntoo
this
signe
is
added
.
For
the
signe
is
nothing
else
than
a
certeine
effectuall
assurance
and
lawful
sealing
vp
of
the
promise
.
What
then
is
the
woord
wheruntoo
circumcision
is
added
?
The
Lord
in
the
.9
.
of
Genesis
promiseth
that
he
wil
bée
the
God
of
Abraham
,
and
of
his
séede
:
he
requireth
of
Abraham
,
that
he
should
beléeue
this
promis
.
He
commaundeth
him
to
walke
before
him
,
&
too
be
perfect
:
that
is
too
say
,
too
prefer
the
obedience
of
him
before
all
thinges
,
and
too
kéepe
fayth
and
a
good
conscience
.
Untoo
this
promis
&
couenant
betwixt
them
,
God
him self
added
outward
circumcision
,
too
the
intent
that
there
shoulde
bée
in
Abrahams
fleshe
,
a
witnesse
of
the
couenant
betwéene
God
and
Abraham
.
For
the
Lord
saith
:
This
is
the
couenant
that
thou
shalt
obserue
betwéene
mée
&
thée
,
and
thy
séede
after
thée
.
Euery
male
childe
among
you
shal
be
Circumcised
,
&
yée
shall
cut
of
the
foreskin
of
your
priuities
,
that
it
may
bée
a
signe
betwixt
mée
and
you
.
&c.
Wée
sée
héere
how
the
promis
goeth
before
,
and
the
commaundement
of
the
signe
foloweth
after
:
how
the
sign
is
prescribed
,
&
the
beléefe
of
the
promise
exacted
,
according
too
the
forme
of
the
couenant
.
Wheruppon
it
is
gathered
,
that
there
are
foure
things
in
circumcision
.
That
is
to
wit
,
the
promis
,
the
commaundement
of
God
,
the
visible
signe
,
and
the
beléefe
of
the
promis
,
which
the
promis
requireth
of
necessitie
.
And
these
foure
thinges
are
too
bée
looked
vntoo
in
Circumcision
,
which
must
be
included
in
the
definition
therof
in
this
wise
.
The
circumcision
of
the
flesh
commaunded
by
god
,
is
a
cutting
off
of
the
foreskin
of
a
mannes
priuities
,
wherby
God
confirmeth
his
couenant
made
with
man
,
&
man
on
the
other
side
beeing
warranted
by
this
record
of
gods
fauor
,
raiseth
vp
him self
with
liuely
faith
.
Therfore
dooth
Paule
in
the
iiij
.
too
the
Romaines
call
circumcision
,
the
seale
of
the
righteousnes
that
is
by
faith
.
For
it
is
(
as
it
were
)
an
outward
sealing
vp
of
the
promise
of
Gods
frée
fauour
.
For
the
same
cause
Stephen
in
the
actes
of
the
Apostles
termeth
Circumcision
by
the
name
of
a
Testament
.
Then
for
asmuche
as
the
promise
goeth
of
necessitie
before
,
&
faith
foloweth
after
whiche
hathe
an
eye
too
the
promise
:
the
couenant
runneth
indifferently
on
both
sides
.
Circumcision
is
on
the
partie
of
God
that
promiseth
,
&
on
the
partie
of
man
that
receyueth
the
promised
grace
by
faith
:
which
faith
of
the
promise
is
confirmed
by
an
outward
signe
.
And
this
is
the
true
meaning
of
Circumcision
.
Nowe
are
twoo
other
things
of
necessitie
too
bée
added
.
The
one
is
,
why
the
Lords
wil
was
to
haue
that
signe
in
the
member
of
generation
.
The
other
is
,
why
the
same
continueth
not
now
also
,
séeing
the
promise
is
euerlasting
.
The
cutting
of
the
foreskin
of
that
member
whiche
is
the
instrument
of
generation
,
signifieth
first
,
that
our
whole
nature
,
(
as
it
issueth
from
Adam
,
)
is
altoogither
corrupted
.
Secondly
it
signifieth
,
that
the
same
is
too
bée
shredded
and
cut
of
.
For
flesh
&
bloud
cannot
enter
intoo
the
kingdome
of
heauen
.
Thirdly
it
signifieth
,
that
the
promised
séed
should
come
whiche
should
bring
a
new
birthe
,
wherein
men
should
bée
borne
the
children
of
God
.
And
so
if
yée
looke
vpon
the
generall
reason
of
Circumcision
:
it
is
a
testimonie
and
sealing
vp
of
grace
.
If
yée
looke
vpon
the
meaning
:
it
is
a
mark
wherby
wée
are
put
in
minde
of
our
nature
,
whiche
is
corrupted
and
too
bée
clensed
.
If
yée
look
vpon
the
outward
societie
or
felowship
of
men
:
it
is
a
badge
or
cognizance
,
wherby
the
Churche
is
discerned
from
heathenish
assemblies
.
But
why
continueth
not
Circumcision
stil
now
also
,
sith
the
promise
is
not
yet
ceased
?
Bicause
that
by
Circumcision
was
signified
that
one
thing
was
too
bée
performed
which
is
now
performed
,
namely
the
séede
of
the
woman
,
which
is
Christ
our
Lorde
borne
of
the
most
pure
blood
of
the
virgin
.
Wherfore
albeit
that
the
thing
it selfe
which
was
promised
doo
continue
:
yet
Circumcision
the
signe
therof
is
chaunged
intoo
Baptim
:
that
like
as
Circumcision
was
a
figure
of
Christ
too
come
:
so
Baptim
is
a
witnesse
that
he
is
come
.
He
therefore
that
will
still
bée
circumcised
,
looketh
for
Chryst
too
come
,
and
beléeueth
not
that
he
is
come
alredy
.
By
these
things
which
I
haue
nowe
spoken
of
Circumcision
,
it
is
easie
too
iudge
what
is
the
méening
of
the
Sacramentes
,
as
well
of
the
newe
Testament
as
of
the
olde
.
For
like
as
in
Circumcision
there
méete
foure
things
,
viz.
promis
,
commaundement
of
the
signe
,
the
vse
of
the
signe
,
and
the
beléefe
of
the
promis
:
So
in
the
méening
of
euery
sacrament
,
the
same
things
must
of
necessitie
méete
:
namely
that
a
godly
Sacrament
bée
a
visible
signe
commaunded
and
ordained
by
God
:
wherby
like
as
God
heareth
recorde
of
his
promis
vnto
men
:
so
man
accepting
the
signe
,
doth
on
the
other
side
professe
his
faith
towardes
GOD
,
and
confirmeth
the
same
with
the
vse
of
the
signe
and
by
thinking
vpon
it
.
How
bée
it
in
euery
signe
,
the
singular
likelinesse
of
the
signes
vnto
the
thing
signified
by
them
,
is
too
bée
considered
.
For
example
:
the
likelinesse
of
water
in
Baptim
vntoo
the
thing
signifyed
therby
,
is
this
.
Like
as
water
washeth
a
man
outwardly
from
outward
filth
:
so
the
blood
of
Christ
washeth
our
consciences
inwardly
from
deadly
woorks
.
And
so
of
all
other
sacraments
.
But
why
was
Chryste
circumcised
,
séeing
he
is
exempted
from
the
number
of
sinners
?
This
doth
Paule
expound
too
the
Galathians
,
when
he
sayth
:
when
the
fulnesse
of
time
was
come
,
God
sent
his
sonne
borne
of
a
woman
made
subiect
too
the
Lawe
,
that
he
might
redéeme
those
that
were
vnder
the
Lawe
.
Wherefore
as
he
was
borne
for
vs
,
so
also
was
he
circumcised
for
vs
.
Neither
was
it
his
wil
too
abolish
circumcision
,
before
he
had
made
his
perfect
sacrifice
vpon
the
altare
of
the
Crosse
:
by
which
doing
,
he
bare
witnesse
that
Circumcision
was
a
sacrament
ordeyned
by
God
.
Now
are
a
few
things
too
bée
added
concerning
spirituall
Circumcision
,
which
in
the
scripture
is
called
the
Circumcision
of
the
hart
,
made
in
spirit
and
not
by
hand
,
which
is
signified
by
the
outward
Circumcision
,
as
a
thing
inuisible
by
a
thing
visible
.
Of
this
the
Lord
giueth
commaundement
in
the
tenth
of
Deuteronomy
.
Cut
of
the
forskin
of
your
harts
,
and
harden
not
your
necks
any
more
.
But
in
the
third
to
the
Phillippians
Paule
most
plainly
of
al
defineth
this
spirituall
Circumcision
,
where
he
sayeth
:
wée
are
the
Circumcision
which
woorship
God
in
spirit
and
bost
of
Christ
,
and
put
not
our
trust
in
flesh
.
In
these
woordes
of
Paule
,
twoo
things
are
too
bée
considered
.
The
cause
and
the
effect
,
or
the
actiue
Circumcision
,
and
the
passiue
Circumcision
.
The
cause
is
Christ
himselfe
:
and
consequently
the
actiue
Circumcision
,
is
that
whereby
the
sonne
of
God
cutteth
of
,
whatsoeuer
sinne
and
cursednesse
is
in
vs
:
which
Circumcision
is
felt
in
all
the
godly
sort
of
all
ages
.
The
effect
or
passiue
circumcision
,
is
that
whereby
the
regenerate
sorte
doo
daily
more
and
more
cutte
of
the
relikes
of
sinne
,
and
giue
themselues
too
newnesse
of
life
,
shredding
of
all
vices
as
much
as
may
bée
.
But
Paule
in
most
goodly
order
distributeth
the
effectes
,
&
maketh
thrée
sortes
of
them
.
One
is
that
wée
worship
God
in
spirite
:
another
is
that
wée
boast
in
Chryst
:
The
third
is
that
wée
cast
away
the
trust
in
fleshe
,
by
denying
our selues
.
The
effect
that
is
set
last
in
place
,
is
the
first
in
order
of
consequence
,
next
which
foloweth
the
second
,
and
lastly
that
which
was
set
in
the
first
place
.
Therefore
wée
must
circumcise
all
our
members
as
wel
inward
as
outward
.
Inward
,
as
the
mind
,
the
hart
,
the
will
.
The
mind
is
too
bée
circumcised
by
casting
away
of
erroure
,
and
by
getting
the
true
knowledge
of
God
.
From
the
heart
must
all
sinful
thoughts
bée
cut
of
.
The
wil
must
bée
circumcised
,
by
conuerting
vnto
God
.
The
outward
,
such
as
are
the
eares
,
the
eyes
,
the
lippes
,
the
nose
.
&c.
So
as
now
they
may
no
more
yéelde
obedience
vntoo
corrupted
nature
,
but
obey
the
spirit
of
regeneration
.
¶
Of
the
second
.
CHildren
were
woont
to
haue
their
names
giuen
them
in
their
Circumcision
,
as
they
haue
them
now
giuen
them
in
their
baptism
.
Then
too
the
entent
they
might
bee
witnesses
of
their
circumcision
,
and
now
too
the
intent
they
may
bée
signes
of
the
baptism
bestowed
vpon
them
.
And
therfore
as
often
as
wée
hear
our selues
named
,
wée
must
call
too
minde
the
couenant
that
wée
haue
made
with
God
in
our
baptism
.
And
so
after
the
maner
of
other
children
,
Christs
name
was
giuen
him
in
his
baptism
,
and
hée
was
called
Iesus
.
Names
were
woont
to
bée
giuen
too
children
,
either
at
the
pleasure
of
men
:
and
that
was
sometimes
by
meanes
of
kinred
and
aliance
,
sometime
for
the
vertue
of
noble
men
,
sometime
vpon
chaunce
,
sometime
vpon
affection
:
or
at
the
commaundement
of
God
:
and
that
not
without
some
representation
of
a
thing
eyther
past
or
too
come
.
For
God
whoo
cannot
bée
deceyued
,
dooth
not
giue
names
too
things
without
cause
why
.
Why
then
was
the
Sonne
of
the
virgin
named
Iesus
?
For
the
office
sake
which
he
should
haue
in
the
worlde
.
For
thus
sayth
the
Angel
by
the
commaundement
of
God
in
the
firste
of
Mathew
.
Thou
shalt
call
his
name
Iesus
,
bycause
hée
shall
delyuer
his
people
from
their
sinnes
.
For
Iesus
is
as
much
too
say
,
as
,
Sauiour
.
The
Angel
added
the
kinde
of
saluation
,
namely
from
sinne
:
and
so
consequentlye
from
death
,
damnation
,
Gods
wrath
and
hel
.
Wherevpon
it
must
néedes
folowe
that
hée
pacifieth
the
Father
,
restoreth
the
Image
of
God
,
and
rewardeth
the
beléeuers
with
eternal
life
.
For
all
these
things
are
ioyned
with
forgiuenesse
of
sinne
.
How
bée
it
too
the
intent
wée
may
more
certainlye
kéepe
in
minde
the
vse
of
this
name
Iesus
,
I
wil
reduce
it
intoo
foure
respectes
.
The
first
is
,
that
it
putteth
vs
in
minde
,
that
wée
are
forlorne
if
it
were
not
for
this
Iesus
,
that
is
too
say
,
this
Sauiour
.
And
therfore
it
putteth
vs
in
minde
of
our
sinne
,
and
of
repentance
.
The
second
is
,
that
it
pointeth
vs
too
the
fountaine
of
saluation
.
For
hée
that
wil
bée
saued
,
must
néedes
draw
out
of
this
wel
.
And
so
wée
are
admonished
therby
too
beléeue
vpon
this
Sauiour
.
The
third
is
,
that
it
is
our
comfort
ageinst
dispair
,
ageinst
the
greatnesse
of
sinne
,
ageinst
repining
,
ageinst
particularitie
,
and
ageinst
the
power
&
strength
of
the
Deuil
.
And
herevpon
groweth
the
ground
or
establishment
of
faith
.
The
fourth
is
,
that
it
putteth
vs
in
mind
of
obedience
and
thankfulnesse
,
that
throughe
our
owne
default
wée
fall
not
from
the
saluation
purchased
for
vs
by
Christ
,
too
whom
bée
glory
for
euer
and
euer
.
Amen
.
The
Gospell
on
the
day
of
Epiphanie
.
commonly
called
Twelfth
day
.
¶
The
Gospell
.
Math.
ij
.
WHen
Iesus
was
borne
in
Bethleem
a
Cittie
of
Iewrye
,
in
the
time
of
Herode
the
King
:
Beholde
there
came
wise
men
from
the
East
too
Hierusalem
,
saying
:
where
is
hee
that
is
borne
King
of
the
Iewes
?
For
we
haue
seene
his
Starre
in
the
East
,
and
are
come
too
woorship
him
.
When
Herode
the
King
had
heard
these
things
,
hee
was
troubled
and
all
the
Citie
of
Hierusalem
with
him
.
And
when
hee
had
gathered
all
the
cheefe
Preests
and
Scribes
of
the
people
toogether
,
hee
demaunded
of
them
where
Christe
shoulde
bee
borne
.
And
they
sayed
vntoo
him
:
at
Bethleem
in
Iewrie
▪
For
thus
it
is
written
by
the
Prophete
.
And
thou
Bethleem
in
the
land
of
Iewry
,
art
not
the
least
among
the
Princes
of
Iuda
:
for
out
of
thee
shall
come
too
mee
the
Captaine
that
shall
gouerne
my
people
Israel
.
Then
Herod
(
when
he
had
priuily
called
the
wise
men
)
enquired
of
them
diligently
what
time
the
Starre
appeered
:
&
he
bad
them
go
to
Bethleem
,
and
sayd
:
Go
your
way
thither
,
&
search
diligently
for
the
child
.
And
when
yee
haue
found
him
,
bring
me
woord
ageyn
,
that
I
may
come
&
worship
him
also
.
When
they
had
heard
the
King
,
they
departed
:
and
loe
,
the
Starre
whiche
they
saw
in
the
East
,
went
before
them
til
it
came
and
stoode
ouer
the
place
wherein
the
Childe
was
.
When
they
saw
the
Starre
,
they
were
exceeding
glad
,
and
went
intoo
the
house
,
&
found
the
Childe
with
Mary
his
moother
,
and
fel
downe
flat
,
and
woorshipped
him
,
and
opened
their
treasures
,
and
offered
vntoo
him
giftes
:
Golde
Frankincense
,
and
Mirre
.
And
after
they
were
warned
of
God
in
sleep
(
that
they
should
not
go
ageyn
too
Herode
)
they
returned
intoo
their
owne
countrie
another
way
.
The
exposition
of
the
text
.
THis
feast
is
called
in
the
Churche
,
the
Epiphanie
of
the
Lorde
,
that
is
too
saye
,
the
appéering
of
the
Lorde
.
For
after
that
the
feastes
of
the
comming
and
birth
of
the
Lorde
were
celebrated
by
the
Churche
,
it
séemed
good
vntoo
the
holy
Fathers
,
too
put
too
this
feast
also
,
that
they
might
instruct
the
Churche
of
the
sundry
sortes
of
the
Lords
appéering
in
the
fleshe
.
And
they
alledge
foure
reasons
why
they
call
this
feast
Epiphanie
.
Whereof
the
first
is
,
that
as
this
day
Christ
appéered
too
the
wise
men
that
sought
him
by
the
leading
of
a
Starre
.
The
seconde
is
,
for
that
as
vppon
this
day
nine
and
twentie
yéeres
after
his
birth
,
his
glorie
appéered
in
Baptisme
by
the
witnesse
of
the
father
speaking
from
heauen
in
this
wise
:
This
is
my
beloued
sonne
:
and
by
the
visible
appéering
of
the
holy
Ghoste
vpon
him
.
The
thirde
is
,
for
that
the
same
day
twelue
moneth
after
his
baptisme
,
his
glorie
appéered
at
the
mariage
,
by
turning
water
intoo
wine
.
The
fourth
is
,
for
that
in
the
.xxxj.
yéere
of
his
age
,
his
glorie
appéered
ageyne
in
féeding
fiue
thousande
men
with
seuen
loues
of
bread
.
All
these
appéerings
make
too
this
end
,
both
too
prooue
Christ
too
be
the
true
Messias
and
sauior
of
them
that
beléeue
in
him
,
&
too
stablish
assured
faith
in
vs
,
that
wée
should
certainly
assure
oure
selues
too
obtaine
saluation
through
him
.
And
thus
muche
concerning
the
cause
of
the
feast
.
Now
let
vs
go
in
hande
with
the
Gospel
it selfe
,
whiche
conteyneth
the
storie
of
the
firste
kinde
of
Christes
appéerings
:
namely
howe
hée
appeered
too
the
wise
men
,
that
is
too
say
,
too
the
Heathen
,
too
the
intente
we
may
know
that
Christe
with
his
benefits
belongeth
also
too
the
Heathen
.
The
summe
of
the
exposition
of
this
Gospell
,
is
that
the
wise
men
came
too
Hierusalem
too
séeke
the
new
borne
King
:
and
that
when
they
found
him
not
there
,
they
kept
on
their
way
,
folowing
the
guidance
of
the
Starre
which
went
before
them
,
til
they
came
in
Bethleem
,
where
they
finding
the
Childe
,
honored
him
,
and
offered
him
gifts
.
After
the
dooing
whereof
,
at
the
warning
of
God
they
returned
intoo
their
cuntrie
by
another
way
.
In
this
Gospell
wée
wil
intreat
of
two
places
:
whiche
are
.
-
1
The
storie
with
his
circumstances
and
lessons
whiche
are
many
.
-
2
The
vse
of
the
storie
,
and
the
spirituall
signification
of
the
wise
mens
offerings
.
¶
Of
the
first
.
MAny
are
the
circumstances
of
this
present
story
of
which
euery
one
conteyneth
peculiar
doctrines
and
instructions
.
When
Christe
was
borne
in
Bethleem
in
the
time
of
Herode
,
the
wise
men
came
from
the
Easte
too
woorship
the
new
borne
king
.
Héer
come
thrée
things
too
bée
weyed
.
The
time
,
the
state
of
the
wise
men
,
and
the
ende
for
whiche
they
came
.
The
time
is
expressed
,
when
it
is
sayde
,
in
the
time
of
Herode
.
For
the
Scepter
had
ceased
from
Iuda
,
(
and
accordyng
too
the
Prophesies
)
Chryste
was
too
bée
borne
.
Thys
conferring
of
the
prophesies
concernyng
the
birth
of
Chryst
and
the
tyme
wherein
hée
was
borne
,
as
it
confuteth
the
Iewes
which
looke
for
him
still
too
come
:
so
it
confirmeth
the
Faythe
of
the
godly
,
that
they
may
assure
them selues
,
that
this
same
whome
the
wise
men
séeke
,
is
the
verie
Messias
.
The
second
is
,
the
state
of
the
wise
men
,
that
they
were
not
of
the
Iewes
,
but
of
the
Gentiles
.
Wherby
wée
learne
that
this
new
king
borne
in
Bethleem
,
perteineth
also
too
the
Gentiles
,
who
by
the
example
of
the
wise
men
,
are
admonished
too
séeke
and
too
woorship
Chryst.
Moreouer
,
these
wise
men
were
called
Magi
:
by
which
terme
is
signified
the
excellencie
of
their
dignitie
and
office
.
For
Magus
is
an
Hebrue
woord
,
and
taketh
his
name
of
considering
and
teaching
:
Which
twoo
things
perteined
chéefly
too
Kings
and
Préestes
:
whereupon
the
Persians
called
their
Kyngs
and
Préestes
,
Magi.
What
are
wée
taught
héereby
?
Chryst
lyeth
in
the
maunger
despised
of
his
owne
people
:
and
the
Magies
béeing
Heathen
men
borne
,
come
too
worship
him
.
Whereby
is
signified
,
that
although
Chrystes
kingdome
bée
not
of
the
world
:
yet
is
it
a
mightie
and
glorious
kingdome
,
or
rather
a
heauenly
kingdome
,
which
many
shall
acknowledge
,
and
not
bée
offended
at
the
base
countenance
thereof
too
the
outward
shew
in
the
world
.
The
second
circumstaunce
is
,
that
the
wyse
men
come
too
Hierusalem
,
and
there
séeke
for
Chryst
that
was
newly
borne
.
The
Iewes
which
had
the
bookes
of
the
Prophets
in
their
handes
,
and
vntoo
whome
the
woorde
of
God
was
committed
,
stoode
still
carelesse
and
neuer
sought
for
Chryst.
And
in
the
mean
while
▪
those
sought
him
who
(
by
their
iudgement
)
perteined
not
too
the
Church
.
But
where
sought
they
him
?
In
the
princely
citie
Hierusalem
.
Whither
when
they
came
&
heard
nothing
of
this
king
,
their
faith
was
not
a
litle
shaken
:
but
yet
neuerthelesse
they
raysed
vp
them selues
by
the
signe
.
For
they
sayd
:
Wée
haue
séene
hys
starre
.
Doutlesse
they
had
learned
out
of
the
Relickes
of
Daniels
schoole
,
that
when
Chryst
should
bée
borne
,
then
should
such
a
starre
shew
the
time
that
hée
was
borne
.
The
thirde
circumstance
is
too
bée
considered
with
héede
:
for
it
sheweth
what
maner
a
Kyng
Christe
is
.
For
as
the
maunger
in
which
he
lay
,
argueth
that
his
kingdome
is
not
of
this
world
:
so
the
starre
appearyng
from
heauen
,
declareth
him
too
bée
a
heauenly
King
.
And
like
as
the
Maunger
sheweth
him
too
bée
base
in
the
sight
of
the
worlde
:
euen
so
the
Starre
setteth
out
the
maiestie
of
his
kyngdome
for
vs
too
beholde
,
to
the
furtherance
of
our
faith
,
least
he
should
become
despisable
vnto
vs
through
the
leud
and
malicious
disdaine
of
his
owne
countrey
folke
,
which
continuing
still
in
their
ignorance
,
doo
persecute
Chryst
vntoo
this
day
.
Some
men
demaunde
héere
what
maner
a
Starre
that
was
?
And
diuers
men
déeme
diuersly
.
But
thys
is
manyfest
:
that
it
differeth
in
thrée
propreties
from
other
continuing
starres
:
that
is
to
say
,
in
place
,
in
mouyng
,
&
in
brightnesse
.
In
place
,
for
that
it
was
the
lowest
parte
of
the
aire
:
for
otherwise
it
coulde
not
haue
shewed
the
directe
way
too
them
that
trauailed
by
it
.
In
mouyng
:
for
that
it
moued
not
circlewise
,
but
went
right
forwarde
,
as
a
guide
of
the
way
,
none
otherwyse
than
the
cloude
and
piller
of
fire
went
beefore
the
people
of
Israell
at
their
goyng
out
of
Egypt
.
The
brightnesse
of
it
maketh
a
difference
also
,
bycause
other
starres
shine
onely
by
night
:
but
this
gaue
light
euen
in
the
broade
day
.
It
was
not
therefore
a
naturall
and
continuyng
starre
,
suche
as
are
in
the
skye
.
What
then
?
Was
it
a
Comet
or
blazing
starre
?
It
appéereth
that
it
was
like
a
comet
:
but
out
of
dout
it
was
an
Angel
of
God
,
as
Epiphanius
testifieth
.
For
he
appéered
in
the
shape
of
a
starre
,
both
too
shewe
that
Chrystes
kingdome
is
heauenly
,
and
too
open
Chryste
the
true
starre
and
cresset
,
who
alonly
bringeth
man
out
of
the
kingdome
of
darknesse
intoo
his
owne
glorious
kingdom
by
holding
out
before
hym
the
cresset
of
his
woorde
,
and
by
lightning
mens
harts
with
his
spirit
.
In
consideration
wherof
Zacharie
calleth
christ
the
riser
from
on
high
,
&
the
lightner
of
such
as
sit
in
the
shadow
of
death
.
And
Iohn
:
He
was
the
true
light
that
lightneth
euery
man
whiche
commeth
intoo
this
world
.
The
fourth
circumstance
is
of
Herode
,
and
all
the
citie
of
Hierusalem
.
Herode
was
troubled
,
and
all
Hierusalem
with
him
.
Herode
feared
lest
the
kingdome
should
bée
transferred
from
him
vntoo
the
new
borne
king
.
For
hée
vnderstoode
not
that
Christes
kingdome
should
bée
heauenly
,
and
not
of
this
worlde
:
in
whiche
respect
the
churche
singeth
:
O
enemy
Herode
,
wherefore
fearest
thou
?
the
King
that
giueth
power
too
reigne
in
heauen
,
of
worldly
kingdome
doothe
not
men
béeréeue
.
The
vnthanklesnesse
and
sluggishnesse
of
the
people
of
Hierusalem
is
noted
,
who
béeing
broken
with
werinesse
of
euils
,
had
cast
of
the
hope
of
the
redemption
and
saluation
that
was
promised
them
.
They
had
leuer
too
liue
in
bondage
with
wicked
Herode
,
than
too
receiue
their
new
King
,
that
brought
them
euerlasting
fréedome
.
But
suche
is
the
corrupted
nature
of
men
,
that
they
iudge
it
better
for
to
kéep
still
some
quietnesse
of
the
fleshe
,
than
with
any
perill
too
receiue
Christe
the
authour
of
saluation
.
The
fifth
conteineth
the
counsel
of
Herode
&
the
Préests
togither
,
with
the
prophecy
of
Micheas
the
prophet
.
Herode
béeing
otherwise
a
despiser
of
religion
and
of
the
prophecies
,
is
new
troubled
,
&
maketh
inquisition
where
Christe
should
bée
borne
.
For
as
soone
as
hée
heard
the
demaund
of
the
wise
men
,
by
and
by
he
coniectureth
,
that
that
king
of
whom
they
enquire
,
was
the
Messias
promised
in
old
time
by
God
.
But
what
doo
the
Préestes
?
Although
they
answere
sincerely
out
of
the
scripture
,
bringing
abrode
the
testimonie
of
Micheas
:
yet
notwithstanding
they
afterward
like
madde
men
bend
themselues
with
might
and
maine
ageinst
the
Scripture
.
For
the
vngodly
make
muche
of
the
Scripture
,
as
long
as
it
séemeth
not
too
bée
against
their
affections
.
But
when
it
accuseth
them
of
sinne
,
when
it
cutteth
their
combes
,
when
it
setteth
death
and
dampnation
before
their
eyes
,
and
finally
when
it
attempteth
any
thing
ageinst
enured
manners
,
doctrine
,
and
traditions
:
then
by
and
by
the
vngodly
fret
at
it
:
then
is
Christe
no
more
acknowledged
:
then
is
hée
called
a
rayler
.
Our
Papists
now
a
dayes
doo
with
vs
confesse
,
that
Christe
the
onely
begotten
sonne
of
GOD
tooke
vpon
him
the
nature
of
manne
,
and
that
hée
is
one
entier
person
consisting
of
twoo
distinct
natures
.
But
if
wée
come
once
too
Christes
office
,
and
auouch
him
too
bée
the
only
Iesus
,
and
the
only
Christ
,
the
only
Sauiour
,
the
only
high
Préest
&
intercessor
,
&
that
no
man
can
be
saued
,
but
he
that
is
iustified
throughe
only
faith
in
him
:
Then
they
chafe
,
bicause
their
manners
,
doctrine
and
traditions
,
can
not
stande
with
this
office
of
Christ
.
And
therfore
they
partly
corrupt
the
scriptures
,
and
partly
reiect
them
,
and
persecute
with
fire
and
swoord
suche
as
teach
Christ
sincerely
&
purely
,
like
the
Scribes
&
Préestes
,
whoo
héere
at
the
firste
with
Simeon
and
Anne
,
haue
answered
sincerely
:
and
afterwards
like
mad
folkes
haue
cast
of
the
faith
of
Christe
,
and
persecuted
him
by
their
ministers
.
And
so
it
is
not
inough
,
that
the
Papists
agrée
with
the
pure
Doctours
in
the
first
principles
:
but
they
ought
too
haue
a
constant
agréement
with
them
in
the
whole
foundation
,
and
in
all
the
articles
of
the
Faith
.
Let
vs
not
then
serche
the
Scripture
too
our
destruction
,
like
as
Herode
did
:
neyther
let
vs
looke
vpon
it
negligently
,
as
the
Scribes
and
Phariseys
did
,
whoo
doo
in
déed
shew
a
way
,
howbéeit
suche
a
way
as
they
them selues
walke
not
in
:
wherein
they
are
like
too
the
shipwrightes
that
made
the
Arke
of
Noe
,
and
yet
perished
them selues
when
they
had
doone
.
But
Noe
and
his
housholde
was
saued
,
as
the
wise
men
are
saued
héer
,
where
as
the
Scribes
and
Préests
doo
perishe
.
But
let
vs
searche
the
Scripture
with
Simeon
and
Anne
,
Mary
,
and
others
,
whoo
therby
atteyned
saluation
.
Now
let
vs
in
few
woords
peruse
the
prophecie
of
Micheas
.
For
thus
hée
sayeth
:
And
thou
Bethleem
of
the
lande
of
Iuda
,
art
not
the
least
among
the
princes
of
Iuda
.
For
out
of
thee
shall
come
the
captayne
that
shall
feede
my
people
Israel
,
and
the
foorth
commyngs
of
hym
are
from
the
beginning
from
the
dayes
of
euerlastyngnesse
.
This
testimonie
of
Micheas
teacheth
many
thyngs
concernyng
Chryste
.
Firste
,
it
poynteth
out
the
place
of
his
birth
.
Secondly
,
it
sheweth
his
office
,
which
is
too
play
the
gouerner
in
Israell
,
too
féede
his
people
.
Thirdly
,
it
sheweth
his
incarnation
,
wherby
hée
was
borne
a
very
man
.
For
when
he
sayth
from
the
beginnyng
:
he
sheweth
Christes
incarnation
,
who
was
promised
from
the
beginning
of
the
worlde
,
that
in
hys
time
hée
should
bée
borne
after
the
fleshe
.
Fourthly
,
when
he
sayeth
from
the
dayes
of
Euerlastingnesse
:
he
signifieth
the
nature
of
hys
Godhead
,
wherby
he
was
before
the
creation
of
the
worlde
.
Fifthly
he
sheweth
,
that
he
is
one
person
,
consisting
of
twoo
natures
.
For
when
he
sayth
,
his
foorthcommings
:
this
woord
of
the
plurall
number
perteineth
too
the
natures
both
of
his
Godhead
and
of
his
manhood
.
And
the
woord
(
him
)
béeing
of
the
singular
numbre
,
dooth
couertly
declare
the
vnitie
of
the
person
.
And
so
wée
sée
how
the
prophet
hath
ioyned
togither
the
chéefe
Articles
of
our
faith
,
which
are
vttered
by
others
more
at
large
.
The
sixthe
circumstaunce
is
of
Herodes
wylynesse
:
who
when
hée
thought
hée
had
dealt
moste
wysely
,
played
most
the
foole
.
For
ther
is
no
wisedom
,
there
is
no
wilinesse
,
there
is
no
counsel
ageinst
the
lord
.
He
calleth
the
wise
men
vntoo
him
priuily
,
as
though
he
hadde
loued
the
newe
borne
kyng
as
they
dyd
:
hée
enquireth
the
tyme
of
the
appéering
of
the
starre
,
as
thoughe
he
had
went
too
bée
more
assured
of
the
Messias
thereby
:
hée
wylteth
them
that
when
they
had
founde
the
chylde
,
they
shoulde
bryng
hym
woordé
as
thoughe
hée
hadde
bin
mynded
too
woorshyp
hym
as
well
as
they
.
Sée
howe
sore
the
Foxe
Herode
sweateth
héere
.
But
as
for
the
counsell
which
was
chéefe
in
this
behalfe
,
neither
hée
nor
the
Iewes
followed
.
If
for
honor
sake
he
had
sent
some
of
his
seruaunts
with
the
wise
men
too
wayt
vpon
them
thither
,
it
had
béene
a
very
easie
matter
too
haue
founde
the
chylde
.
But
God
sotted
them
in
theyr
owne
deuises
.
At
this
day
(
yea
many
yeres
toogither
)
the
Papists
haue
sought
to
destroy
the
true
religion
.
But
God
made
them
such
fooles
in
their
own
deuises
,
that
they
haue
not
béen
able
too
destroy
so
much
as
that
one
man
Luther
.
Héereby
wée
may
learne
,
that
God
is
the
kéeper
of
his
church
,
and
confoundeth
the
deuises
of
the
vngodly
,
according
too
the
first
Psalme
.
The
.vij.
circumstance
is
of
the
offerings
of
the
wise
men
,
who
hauing
found
Christ
,
offered
gifts
too
him
as
king
of
the
Iewes
,
Gold
,
Frankincence
,
and
Mirre
:
which
surely
were
such
giftes
as
that
land
had
great
store
of
.
Hereby
wée
may
learne
twoo
things
.
The
one
is
,
that
wée
which
doo
homage
vntoo
Chryst
,
ought
too
béestow
somwhat
of
our
substance
too
the
maintenaunce
of
the
ministerie
.
The
other
is
of
Gods
prouidence
:
who
by
this
gift
(
as
it
were
with
conduct
money
,
)
prouided
beefore
hand
for
the
new
borne
babe
&
his
parents
,
against
they
should
flée
the
Countrey
:
whereby
wée
may
learne
,
that
God
will
not
forsake
his
Church
.
The
.viij.
circumstance
is
,
that
the
wise
men
béeing
warned
in
their
sléepe
,
returned
intoo
their
countrey
by
an
other
way
.
By
which
déede
both
Herode
was
beguiled
,
and
also
God
declareth
,
that
he
hath
care
of
his
people
,
euen
when
they
bée
a
sléepe
.
¶
Of
the
second
.
EUery
one
of
the
circumstances
of
this
storie
,
doo
minister
some
kinde
of
Doctrine
too
the
Church
,
as
wée
haue
séene
.
And
nowe
as
appertainyng
too
the
generall
vse
thereof
,
wée
may
learne
twoo
things
of
the
wise
men
.
Whereof
the
first
is
too
séeke
Chryst
by
the
guidyng
of
the
starre
.
The
other
is
too
offer
giftes
vntoo
Chryst
when
wée
haue
found
him
.
Wée
followe
the
guidance
of
the
starre
with
them
,
when
wée
set
beefore
vs
the
onely
word
of
God
,
too
bée
a
lanterne
too
our
féete
,
and
séeke
him
in
his
woord
:
And
when
wée
haue
found
Chryst
,
wée
offer
presents
too
him
,
as
the
wisemen
did
:
Gold
Frankinsence
and
Myrrhe
.
When
we
yéeld
vnto
him
gold
,
that
is
to
say
,
a
pure
faith
and
a
chaste
life
:
Frankincense
,
that
is
to
say
,
Confession
,
Inuocation
,
and
thanksgiuyng
:
Mirrhe
,
that
is
too
say
,
pacience
vnder
the
Crosse
,
and
in
affliction
.
Furthermore
vntoo
Mary
(
that
is
to
say
,
the
Churche
of
Chryste
and
the
ministerie
of
the
woorde
:
and
vntoo
Ioseph
,
that
is
too
say
,
vntoo
those
that
bée
the
chéefe
rulers
of
the
Church
)
we
must
offer
gifts
,
that
is
to
wit
,
wée
must
further
the
ministery
with
all
our
power
and
abilities
,
that
the
church
may
bée
in
as
good
state
as
may
bée
in
this
world
,
through
Chryst
Iesus
our
Lorde
,
to
whome
bée
glorie
for
euer
.
So
bée
it
.
The
first
Sunday
after
Epiphany
.
¶
The
Gospell
.
Luke
.
ij
.
AND
when
Iesus
was
twelue
yeere
olde
,
they
went
vp
too
Hierusalem
,
after
the
custome
of
the
feast
.
And
when
they
had
fulfilled
the
dayes
:
as
they
returned
home
,
the
chylde
Iesus
aboade
styll
in
Hierusalem
,
vnknowyng
too
hys
father
and
mother
,
for
they
supposed
he
had
bin
in
their
companie
,
and
therfore
came
a
days
iourney
and
soughte
hym
among
their
kynsfolke
and
acquaintaunce
.
And
when
they
founde
hym
not
,
they
went
backe
ageyn
too
Hierusalem
and
soughte
hym
.
And
it
fortuned
after
three
dayes
,
that
they
found
him
in
the
temple
,
sitting
in
in
the
middes
of
the
Doctours
,
bothe
heering
them
,
and
posing
them
.
And
all
that
herd
him
,
maruelled
at
his
vnderstanding
and
answers
.
And
when
they
sawe
him
,
they
were
astonied
:
And
his
mother
sayd
vntoo
hym
:
Son
,
why
hast
thou
thus
delt
with
vs
:
Behold
,
thy
father
and
I
haue
soughte
thee
sorowing
.
And
he
sayde
vntoo
them
:
How
is
it
that
yee
sought
mee
?
wist
yee
not
that
I
must
go
about
my
fathers
businesse
?
And
they
vnderstood
not
that
saying
that
he
spake
too
them
.
And
he
went
with
them
and
came
too
Nazareth
,
and
was
obedient
too
them
.
But
his
moother
kept
all
this
saying
in
hir
hart
.
And
Iesus
encreased
in
wisdome
and
age
:
and
in
fauour
with
God
and
men
.
The
exposition
of
the
text
.
THis
text
is
part
of
the
storie
of
Christes
dooings
,
&
it
conteyneth
what
he
did
the
.xij.
yéere
of
his
age
:
that
is
,
that
he
gaue
as
it
were
a
certein
tast
of
his
vocation
,
by
disputing
&
reasoning
with
the
Doctors
of
the
law
.
But
what
the
Lord
did
from
the
time
that
he
was
offered
in
the
temple
,
vntoo
the
.xij.
yéere
of
his
age
:
&
what
he
did
from
the
sayde
.xij.
yéere
vntoo
almost
the
.xxx.
yéere
of
his
age
:
the
holy
scriptures
make
no
mention
at
all
.
And
therefore
it
behoueth
vs
not
too
know
it
.
For
it
is
ynough
for
vs
too
know
these
things
which
it
was
Gods
will
too
vtter
,
as
the
which
doo
instruct
vs
in
the
knowledge
of
God
,
&
in
true
godlinesse
.
Wherfore
leauing
those
things
which
idle
monkes
haue
written
,
concerning
the
infancie
and
childhoode
of
Chryst
,
wée
will
expounde
this
present
gospell
,
according
to
the
grace
which
the
Lord
shall
giue
mée
.
Now
the
summe
of
this
storie
is
this
.
Christ
being
twelue
yéeres
old
,
goth
with
his
parents
too
Hierusalem
at
the
feast
of
Easter
.
Who
béeing
lost
in
returning
homward
,
is
sought
for
&
founde
among
the
doctors
:
and
béeing
blamed
by
his
parents
,
he
defendeth
himself
by
the
commaundement
of
their
superior
,
namely
of
god
,
that
it
behoued
him
too
go
about
his
businesse
:
and
so
he
went
away
with
them
,
was
obedient
too
them
,
profited
in
wisdome
,
and
grew
in
age
and
fauor
with
God
and
men
.
Hereof
are
foure
poyntes
.
-
1
The
example
of
Mary
,
Ioseph
,
&
Chryst
goyng
too
Hierusalem
is
set
before
vs
.
-
2
The
trial
of
Mary
&
Ioseph
by
the
losse
of
the
child
Iesus
.
-
3
The
rare
and
duetie
of
parents
toward
their
children
,
the
obedience
of
children
on
the
other
side
towardes
their
parents
.
-
4
The
growing
of
Chryst
in
wisdome
,
age
,
and
fauour
.
¶
Of
the
first
.
ANd
when
he
was
twelue
yeres
old
,
they
went
vp
to
Hierusalem
,
after
the
custome
of
the
feast
.
Héere
first
of
all
I
must
warne
you
of
certeine
things
concerning
the
feasts
of
the
Iewes
,
And
afterwardes
,
the
example
of
Ioseph
,
Mary
,
and
the
childe
,
is
to
bée
looked
vpon
.
God
in
the
olde
Testament
ordeined
many
and
sundry
feastes
,
too
put
his
people
in
mind
of
his
benefites
bestowed
vppon
them
,
too
instructe
the
rude
,
and
too
kéepe
them
all
in
the
true
worshipping
of
God
.
Yet
were
not
al
feasts
a
like
solemne
.
Dayly
were
sacrifices
made
both
morning
and
euening
.
Euery
wéeke
they
seuenth
day
was
kept
holy
.
Euery
moneth
had
his
peculiar
feast
.
Moreouer
thrée
solemne
feasts
were
kept
euery
yéere
.
Day
by
day
morning
and
euening
were
oblations
made
,
in
remembraunce
of
the
euerlasting
woorshippe
due
vntoo
God
.
The
godly
added
praiers
thervntoo
,
calling
too
minde
the
promise
of
the
séede
of
whiche
they
fastned
their
eyes
by
faith
in
all
their
oblations
.
In
place
herof
,
the
churche
hath
substituted
morning
prayer
and
euening
prayer
.
Also
euery
seuenth
day
of
the
wéeke
,
was
celebrated
the
memoriall
of
the
creation
of
thyngs
,
with
sacrifices
&
thanksgyuyng
added
therevntoo
.
In
place
wherof
,
the
Church
hath
substituted
the
first
day
of
the
wéeke
in
memoriall
of
the
second
creation
,
that
is
too
say
,
of
regeneration
,
whiche
is
made
by
the
Lords
resurrection
that
hapned
the
firste
day
of
the
wéeke
:
and
therfore
of
the
Apostolike
Churche
,
this
day
is
called
the
Lords
day
.
Euery
moneth
in
the
beginning
of
the
moneth
,
that
is
,
in
the
newe
Moone
,
a
feast
was
kepte
in
memoriall
of
preseruation
.
For
it
was
Gods
will
,
that
as
often
as
they
saw
the
moone
kéepe
hir
accustomed
motions
in
gyuyng
lyghte
,
they
should
render
thanks
vnto
God
for
the
whole
benefite
of
his
gouernement
:
And
therfore
ordeined
hée
this
feast
of
Newe
Moones
.
Although
the
Christians
bée
not
bounde
too
this
feast
:
yet
notwithstanding
it
behooueth
vs
too
bée
no
lesse
thankful
too
God
,
than
the
godly
Iewes
were
.
Euery
yéere
they
had
thrée
solemne
feastes
,
which
are
the
Passeouer
,
the
Pentecost
,
&
the
feast
of
Tabernacles
.
The
feast
of
the
Passeouer
or
Easter
,
was
instituted
in
remembraunce
of
the
deliuerance
from
bondage
of
the
Egyptians
.
Pentecost
,
which
wée
call
Whitsontide
,
in
remembrance
of
the
lawe
giuen
in
mount
Zina
.
The
feast
of
the
Tabernacles
in
remembrance
of
the
dwelling
of
the
Israelites
in
the
wildernesse
fortie
yéeres
in
Tents
:
that
by
this
ceremonie
they
might
call
too
mynde
the
whole
benefit
of
their
delyuerance
out
of
Egypt
.
In
stéede
of
these
thrée
Iewish
feasts
,
the
Churche
hath
substituted
Easter
,
in
remembraunce
of
the
Lordes
Resurrection
:
who
hath
deliuered
vs
from
the
bondage
of
the
deuyll
.
Whitsontyde
,
in
remembrance
of
the
confirmation
of
the
Gospel
,
by
sendyng
the
Holy
Ghost
in
a
visible
shape
,
and
by
the
woonderfull
gyftes
of
Tungs
,
and
the
Byrthe
of
the
Lorde
(
commonlye
called
Christmas
)
in
remembrance
of
Chryst
,
gyuen
and
deliuered
vntoo
vs
.
Besides
thys
,
in
those
thrée
solemne
and
yéerely
feasts
,
al
that
were
of
male
kinde
,
were
bound
by
the
law
of
Moyses
too
come
too
Hierusalem
.
Untoo
whiche
law
Ioseph
,
and
the
chyld
Iesus
doo
héere
submit
themselues
,
as
well
too
satisfie
the
law
,
as
also
(
by
their
example
)
too
stirre
vs
vp
,
too
reuerence
the
ministerie
and
godly
ceremonies
,
which
it
becommeth
the
godly
too
obserue
,
bycause
they
are
a
certayne
schoolemaystershyp
and
Disciplyne
profitable
too
preserue
Religion
.
Howebéeit
there
is
a
difference
too
bée
put
betwéene
the
Ceremonies
instituted
by
the
authoritie
of
God
,
and
those
that
are
instituted
but
for
grauitie
and
orders
sake
.
Too
the
kéeping
of
the
one
,
wée
are
bound
by
gods
law
.
For
Chryst
requireth
of
vs
,
that
wée
shoulde
bée
euery
one
of
vs
once
baptized
,
that
we
shoulde
oftentimes
bée
partakers
of
hys
holy
Supper
:
and
that
wée
continually
héere
his
woord
.
But
mens
Ceremonies
binde
not
in
suche
wise
:
so
as
stubbornesse
,
contempt
,
and
offence
bée
away
.
Therfore
like
as
in
this
place
wée
héere
,
that
Mary
,
Ioseph
,
and
the
child
Iesus
did
with
singular
reuerence
obserue
the
feastes
and
Ceremonies
of
the
Iewes
:
so
let
vs
learne
to
set
much
by
by
our
ceremonies
,
and
too
bée
at
them
with
a
good
will
,
and
by
our
good
example
too
allure
others
to
obedience
and
godlynesse
.
¶
Of
the
second
.
AND
when
they
had
fulfylled
the
dayes
:
as
they
returned
home
,
the
chylde
taryed
behinde
at
Hierusalem
.
&c.
Héere
the
Euangilist
beginneth
too
describe
the
triall
of
Mary
and
Ioseph
.
In
which
triall
there
bée
.iiij.
circumstances
too
be
weyed
.
The
first
reciteth
certein
occasions
of
this
triall
.
The
seconde
describeth
the
triall
it selfe
,
and
the
crosse
of
Ioseph
and
Marie
.
The
third
declareth
the
dooing
of
them
in
this
triall
.
The
fourth
conteineth
comfort
.
The
first
occasion
is
shewed
in
these
woordes
.
The
chylde
Iesus
taried
behind
in
Ierusalem
.
Wherfore
(
wilt
thou
say
)
did
he
not
make
hys
parentes
priuie
too
it
?
Firste
that
hée
myghte
doo
them
too
vnderstande
,
howe
he
was
not
the
sonne
of
Marie
only
,
but
of
GOD
also
,
which
is
more
:
and
therfore
he
had
not
so
great
regard
of
the
parent
his
moother
as
of
his
euerlasting
Father
.
Secondely
,
that
by
hys
owne
example
he
might
teache
children
,
that
the
aduise
of
their
parents
is
not
too
bée
waited
for
,
where
obedience
too
be
performed
to
God
is
in
hande
.
For
there
is
more
due
vntoo
God
,
than
too
father
and
moother
.
Thirdly
,
hée
might
admonish
his
parents
of
greater
diligence
:
yea
and
al
that
haue
children
too
bée
more
diligent
&
héedefull
in
kéeping
the
pawne
or
gage
that
is
put
intoo
theyr
hand
by
God
.
Fourthly
,
that
Mary
and
Ioseph
themselues
béeing
warned
by
this
chastising
discipline
,
should
earnestly
béethinke
themselues
,
what
manner
of
ones
they
were
of
their
own
nature
:
that
is
too
say
,
that
they
were
slouthfull
&
negligent
,
and
not
discharging
their
duetie
in
all
poynts
.
The
seconde
occasion
is
shewed
when
it
is
saide
:
And
his
parents
knew
not
therof
.
Héere
the
negligence
of
Iesus
parents
is
blamed
openly
,
which
negligence
was
no
lyght
sin
,
and
therfore
it
became
no
small
crosse
in
the
Uirgins
hart
.
For
shée
felt
hir
harte
touched
with
a
péece
of
the
swoorde
,
wherof
sainct
Simeon
made
mention
the
twelfth
yéere
before
.
Shée
thought
in
hir selfe
that
so
greate
a
treasure
was
committed
too
hir
of
God
too
the
intent
shée
should
looke
wel
too
it
:
&
shée
compared
hir
miserie
too
the
miserie
of
Eue.
For
lyke
as
she
being
seduced
by
the
Deuill
,
did
cast
away
mankinde
:
so
the
virgin
thought
,
that
she
by
hir
negligence
,
had
lost
the
Sauiour
that
was
promised
too
the
worlde
.
The
third
occasion
of
this
triall
&
crosse
is
shewed
,
where
it
is
sayd
:
thinking
he
had
bin
among
the
companie
:
For
of
negligence
springeth
errour
.
Yet
foloweth
there
an
other
harder
triall
and
Crosse.
They
séeke
for
Iesus
whole
thrée
dayes
,
and
fynde
him
not
.
He
is
lost
and
not
founde
ageine
among
his
kinsfolk
:
surely
a
gréeuous
crosse
.
Hée
is
lost
,
and
not
found
among
theyr
acquaintance
:
this
is
a
gréeuouser
crosse
.
He
is
sought
thrée
dayes
,
and
not
founde
at
all
:
this
is
the
gréeuousest
Crosse
of
all
.
But
what
dooth
that
most
pensiue
creature
Ioseph
,
&
that
most
sorowful
virgin
Mary
in
this
most
bitter
crosse
?
They
come
back
agein
to
Hierusalem
,
and
entryng
in
intoo
the
temple
,
they
fynde
him
whom
they
had
lost
,
sitting
among
the
Doctours
in
disputing
.
Héere
againe
they
conceiue
comfort
,
and
are
deliuered
as
it
were
out
of
the
darknesse
of
hell
,
as
soone
as
they
sawe
the
chyld
Iesus
.
These
things
are
written
for
our
learning
and
comforte
.
For
euen
in
likewise
happeneth
it
vntoo
vs
in
our
triall
and
crosse
:
wée
lose
our
most
precious
treasure
Chryst.
By
what
occasion
?
by
negligence
.
Wée
héere
not
his
woord
,
we
cal
not
vpon
him
,
wée
seldom
vse
the
sacrament
of
his
supper
,
and
finally
,
wée
occupie
our selues
in
no
exercises
of
godlynesse
.
Upon
this
negligence
ensueth
errour
.
For
wée
flippe
out
of
one
sin
intoo
another
,
&
out
of
one
heresie
intoo
another
.
Out
of
these
at
length
springeth
an
euill
conscience
,
which
bringeth
foorth
despaire
.
What
is
too
bée
done
in
these
miseries
?
Chryst
is
too
bee
soughte
.
Hée
alone
is
able
too
remedie
these
mischéeues
.
But
where
I
pray
you
is
hée
to
bée
sought
?
among
our
kinred
and
aquaintaunce
?
No
,
not
so
.
Where
then
?
In
the
holy
citie
Hierusalem
,
that
is
too
say
,
in
the
churche
.
Among
whome
?
among
them
that
haue
the
woord
.
When
thou
hast
héere
found
Christ
whom
thou
hadst
lost
,
thou
must
kéepe
hym
by
faith
,
by
calling
vpon
him
,
and
by
holy
conuersation
,
least
hée
forsake
thée
againe
,
and
so
thou
perish
by
the
losse
of
Chryst
,
as
Iudas
did
.
¶
Of
the
third
.
BIcause
the
dooing
of
Ioseph
&
Marie
,
putteth
vs
in
minde
of
the
care
and
dutifulnesse
of
parents
towards
their
children
:
and
in
likewise
the
dooing
of
the
childe
Iesus
,
admonisheth
vs
of
the
dutie
of
children
,
and
of
their
obedience
towards
their
parents
:
I
will
therfore
speake
of
them
bothe
,
howbéeit
somwhat
briefly
,
bycause
the
same
thing
is
woont
too
bée
taught
more
exactly
in
the
Catechisme
.
Therfore
on
the
parents
béehalfe
,
I
thinke
these
admonishments
ensuing
too
be
necessarie
.
First
let
parents
beare
in
minde
,
that
the
cause
why
they
bryng
forth
chyldren
,
is
that
their
children
should
be
Citizens
of
the
Churche
,
and
that
they
shoulde
toogyther
with
them
woorshyp
God
,
and
that
whensoeuer
themselues
shal
fal
a
sléepe
in
the
Lorde
,
they
may
leaue
woorshyppers
of
God
in
theyr
roomes
.
I
would
God
there
were
many
that
would
thinke
thys
earnestly
.
Besides
this
,
let
them
persuade
themselues
,
that
al
their
laboure
is
loste
,
but
if
they
bring-vp
their
children
in
the
feare
of
God
,
&
oftentimes
call
vpon
Gods
helpe
,
ageinst
so
many
snares
which
the
diuel
layeth
for
the
tender
age
.
Wée
héere
many
complain
of
the
disobedience
of
their
children
:
but
they
marke
not
that
they
are
punished
by
God
,
for
that
they
would
make
their
children
good
without
the
blissing
of
the
Lord
,
which
they
seldome
call
for
in
good
earnest
.
Thirdly
let
them
consider
how
noble
a
thyng
a
childe
is
,
whom
God
himselfe
hath
shaped
in
his
moothers
wombe
,
nourished
,
brought
foorth
intoo
the
light
,
and
endued
with
bodie
and
soule
,
to
the
intent
he
should
(
as
it
were
in
a
table
)
represent
God
his
first
paterne
.
Fourthly
,
let
them
know
,
that
these
things
are
too
be
delt
withall
in
order
.
Untoo
the
body
,
nourishment
,
bringing
vp
,
apparell
,
and
sometime
correction
,
that
they
may
kepe
their
children
in
awe
.
Untoo
the
soule
they
owe
doctrine
:
and
that
of
twoo
sorts
,
namely
of
Godlinesse
&
of
ciuilitie
.
By
the
one
they
shall
kéepe
a
good
conscience
before
God
:
by
the
other
they
shall
obteine
a
good
report
among
men
.
For
these
are
the
twoo
things
that
we
must
chéefly
séeke
after
in
this
lyfe
.
Paule
comprehendeth
them
both
,
when
he
sayth
:
Yée
parents
bring
vp
your
children
in
nurture
and
awe
of
the
Lorde
.
Which
is
confirmed
by
the
déede
of
Tobias
,
who
instructing
his
sonne
sayth
:
All
the
dayes
of
thy
life
beare
GOD
in
thy
minde
,
and
beware
that
thou
consent
not
vntoo
sinne
.
Héere
first
he
commendeth
vnto
his
son
the
study
of
godlynesse
:
and
secondly
he
chargeth
him
that
he
consent
not
too
sinne
:
that
is
,
that
he
giue
not
eare
too
such
as
intice
him
to
sinne
.
And
so
he
requireth
of
his
sonne
,
a
certeine
holy
ciuilitie
.
Last
of
all
,
let
parents
consider
how
many
sinnes
they
commit
and
heape
one
vpon
an
other
,
which
doo
not
their
dutie
in
bringing
vp
their
children
as
they
ought
too
do
.
First
they
trangresse
the
law
of
nature
,
which
telleth
al
men
that
their
duetie
is
to
bring
vp
their
children
godlily
&
honestly
.
Secondly
they
sinne
ageinst
God
:
For
they
despise
the
commaundement
and
authoritie
of
God
.
For
he
commandeth
that
children
should
bée
brought
vp
godlily
and
honestly
:
and
he
is
a
despiser
of
GOD
,
that
refuseth
too
doo
as
he
is
commanded
.
Thirdly
he
offendeth
ageinst
his
owne
estimation
.
For
gods
wil
is
,
that
parents
should
(
after
a
sort
)
bée
in
his
sted
,
so
far
foorth
as
perteyneth
to
outward
discipline
.
But
they
make
small
account
of
this
dignitie
,
who
neglect
their
dutie
.
Upon
these
sinnes
ensue
many
punishments
both
ghostly
and
bodily
,
as
well
in
the
parents
as
in
the
children
,
yea
and
in
all
the
posteritie
.
Now
,
what
maner
of
duetie
children
owe
to
their
parents
the
example
of
the
child
Iesus
sheweth
euidently
:
so
that
it
néedeth
not
greatly
to
séeke
precepts
from
elsewhere
.
First
he
went
vp
too
Hierusalem
with
his
parents
:
wherby
good
children
may
lerne
too
worship
god
with
their
parents
,
and
to
loue
holy
méetings
,
and
reuerently
too
bée
present
at
the
Ceremonies
of
the
Church
.
Secondly
he
disputeth
,
demaundeth
and
héereth
.
Héereby
may
our
children
lerne
too
demaund
the
things
that
they
know
not
,
to
dispute
of
things
doutfull
,
and
to
harken
to
suche
as
teach
aright
.
For
although
Chryst
disputed
not
of
any
thing
bicause
he
was
in
dout
of
it
,
nor
demanded
any
thing
bicause
he
was
ignorant
of
it
,
ne
herkned
to
them
bycause
they
could
teach
him
more
rightly
:
Yet
the
example
profiteth
vs
.
Therfore
must
godly
children
,
at
their
comming
home
,
dispute
with
their
parents
if
they
stand
in
dout
of
ought
that
they
haue
heard
.
&c.
Furthermore
Chryst
loseth
his
parents
,
his
kinsfolk
,
and
his
acquaintance
,
for
the
woord
of
God
.
Héerby
may
our
children
also
lerne
,
too
set
more
by
God
,
than
by
their
carnal
parents
,
and
too
haue
the
woord
of
God
in
greater
regarde
,
than
the
hestes
of
their
parents
.
Lastly
,
Chryst
returneth
with
his
parents
,
&
is
obedyent
vntoo
them
.
Héerby
our
children
may
lerne
too
stand
in
awe
of
their
parents
,
&
to
obey
them
in
al
things
that
are
godly
&
honest
.
These
vertues
of
children
,
as
they
haue
very
large
promises
of
good
successe
in
this
life
:
so
the
vices
in
children
which
fight
against
these
vertues
,
haue
threatnings
of
most
gréeuous
punishments
,
which
also
extend
themselues
euen
vnto
their
posteritie
.
For
the
ofspring
(
for
the
most
part
)
receiueth
the
vices
of
the
auncitrie
,
as
it
were
by
inheritance
.
¶
Of
the
fourth
.
BIcause
I
haue
spoken
somewhat
already
of
this
.iiij.
place
the
.viij.
day
agoe
,
I
will
now
speake
not
past
a
woorde
or
two
.
Chryst
in
respect
of
his
Godhead
,
did
not
grow
in
age
,
wisdome
,
and
fauor
:
but
in
respect
of
his
manhod
,
and
bicause
he
tooke
vpon
him
the
very
nature
of
man
in
déede
:
in
it
hée
grew
in
age
,
wisdome
and
fauoure
.
Whose
example
would
God
wée
could
folow
,
that
as
wée
grow
in
yéeres
,
so
wée
might
grow
in
wisdome
and
fauor
,
bothe
with
God
and
men
.
And
that
this
may
befall
vntoo
vs
,
Chryste
graunt
vs
,
too
whom
bée
glory
world
without
end
.
Amen
.
The
.ij.
Sunday
after
Epiphany
.
¶
The
Gospell
.
Iohn
.
ij
.
ANd
the
third
day
there
was
a
mariage
in
Cana
,
a
citie
of
Galilee
,
and
the
moother
of
Iesus
was
there
.
And
Iesus
was
called
(
and
his
Disciples
)
vntoo
the
mariage
.
And
when
the
wine
failed
,
the
mother
of
Iesus
sayde
vntoo
him
:
they
haue
no
wyne
.
Iesus
saide
vntoo
hir
:
woman
,
what
haue
I
too
doo
with
thee
?
Myne
houre
is
not
yet
come
.
His
Moother
sayd
vntoo
the
ministers
:
whatsoeuer
he
sayeth
vntoo
you
,
doo
it
.
And
there
were
standing
there
.vj.
waterpots
of
stone
,
after
the
maner
of
purifying
of
the
Iewes
,
conteyning
ij
.
or
.iij.
firkins
a
peece
.
Iesus
sayd
vnto
them
:
fil
the
waterpots
with
water
.
And
they
filled
them
vp
too
the
brim
.
And
hee
sayd
vntoo
them
:
draw
out
now
,
and
beare
vntoo
the
gouernour
of
the
feast
:
and
they
bare
it
.
When
the
ruler
of
the
feast
had
tasted
the
water
turned
into
wine
,
and
knew
not
whence
it
was
(
but
the
ministers
which
drew
the
water
knew
)
he
called
the
Bridegrome
,
and
sayd
vnto
him
:
Euery
man
at
the
beginning
doth
set
forth
good
wine
,
and
when
men
be
droonk
,
then
that
which
is
worsse
:
but
thou
hast
kept
the
good
wine
vntill
nowe
.
This
beginning
of
myracles
dyd
Iesus
in
Cana
of
Galilee
,
and
shewed
his
glorie
:
and
his
disciples
beleeued
on
him
.
The
exposition
of
the
text
.
THis
Gospell
is
a
parte
of
the
storie
of
Christ
,
wherin
hée
manifesteth
his
glorie
at
a
Mariage
.
For
by
the
miracle
of
wine
,
hée
bothe
vttereth
his
owne
diuine
nature
,
and
gyueth
an
incling
of
his
office
,
&
signeth
vp
the
truth
of
his
doctrine
as
it
were
with
some
heuenlie
Seale
.
His
own
deuine
nature
hée
declareth
in
this
,
that
hée
changeth
the
natures
of
things
by
his
woord
:
for
at
his
commaundement
the
water
béecommeth
wine
.
His
office
hée
sheweth
,
in
that
hée
helpeth
the
néedie
when
hée
is
sought
vntoo
.
The
certeintie
of
his
doctrine
hée
dooth
as
it
were
seale
with
this
miracle
.
For
least
any
man
should
doubt
of
the
certeintie
of
his
doctrine
which
is
heauenly
,
hée
woorketh
a
heauen-woork
,
which
beareth
witnesse
with
his
doctrin
,
wherby
his
Disciples
are
confirmed
in
his
faith
.
Now
the
places
that
wée
wil
intreate
of
in
this
Sermon
,
are
these
foure
.
-
1
Of
the
solemnitie
of
the
Mariage
.
-
2
Of
the
Mariage
it selfe
then
finished
and
confirmed
.
-
3
Of
the
present
miracle
,
with
the
circumstances
therof
.
-
4
Of
the
examples
of
life
that
may
be
deriued
fro
the
same
.
¶
Of
the
firste
.
SIth
I
entreat
of
mariage
,
I
wil
speake
of
these
things
in
order
.
First
betwéene
what
persons
nature
&
godlynesse
alloweth
mariage
.
Secondly
what
way
those
that
will
bée
man
&
wife
must
attempt
mariage
.
Thirdly
what
manner
of
consent
,
&
of
whom
it
ought
too
bée
.
Fourthly
why
it
is
méete
that
the
assurance
should
bée
made
in
the
open
assembly
of
the
Church
.
And
fifthly
what
maner
of
feast
ought
too
bée
at
a
mariage
.
In
the
persons
of
folks
that
contract
mariage
,
four
things
are
too
be
looked
vntoo
:
namely
kinred
,
aliance
,
religion
,
and
naturall
strength
,
which
are
requisite
in
mariage
.
As
touching
kynred
and
alyance
,
they
are
to
be
kept
from
matching
in
wedlock
,
which
are
within
the
degrées
of
kinred
and
alyance
that
is
prohibited
in
Leuiticus
.
Moreouer
,
it
is
in
no
wise
lawfull
too
stayne
the
degrées
prohibited
by
the
ciuill
magistrate
.
And
with
what
reuerence
mariages
ought
too
bée
made
:
the
déed
of
Abraham
and
of
other
holy
men
,
the
prohibition
of
Paule
,
and
the
perils
(
or
rather
the
dreadful
falles
)
of
many
doo
declare
.
At
such
time
as
Abraham
was
about
too
choose
a
wife
for
his
sonne
Isaac
,
he
gaue
commandement
too
Eléezer
the
Steward
of
his
house
,
that
he
should
not
take
vntoo
his
sonne
,
a
wife
of
the
daughters
of
the
Cananites
:
but
that
he
should
go
too
his
own
kinred
,
and
from
thence
take
a
wife
too
his
sonne
Isaac
.
For
Abraham
knew
how
greate
mischief
,
diuersitie
of
religion
bréedeth
in
a
housholde
.
For
herevpon
spring
strife
,
blasphemies
,
and
hinderance
of
woorshipping
,
and
calling
vpon
God
.
The
prohibition
of
Paule
is
,
that
wée
draw
not
the
yoke
with
the
vnbeléeuing
.
Which
thing
is
too
be
vnderstood
,
not
only
of
doctrine
:
but
of
all
trade
of
life
.
He
that
toucheth
pitch
(
sayeth
Salomon
)
shall
bée
defiled
therewith
.
For
it
can
not
bée
but
that
he
which
kéepeth
company
with
the
vngodly
,
must
néedes
himself
gather
some
infection
therby
.
Perilles
and
many
horrible
falles
ensue
vppon
vnméete
matches
,
witnesse
therof
is
Salomon
,
who
by
kéeping
company
with
Heathen
women
,
became
an
Idolater
.
Witnesse
Achab
,
whoo
through
the
counsell
of
wicked
Iezabell
becam
so
mad
,
that
he
feared
not
too
slea
Gods
Prophets
,
&
at
length
fell
headlong
intoo
eternal
destruction
:
so
muche
is
a
wicked
woman
able
too
doo
.
Adde
herevntoo
the
bringing
vp
of
children
,
which
cannot
bée
as
it
ought
to
bée
,
when
the
parents
are
of
sundry
religions
.
For
then
shal
the
children
becom
either
altogither
heathenishe
and
despisers
of
all
religion
:
or
else
hypocrits
,
when
they
shall
not
dare
bée
acknown
what
they
thinke
,
for
feare
either
of
the
father
or
mother
.
Fourthly
it
is
required
in
persons
that
shall
contract
mariage
,
that
the
one
beguile
not
the
other
,
as
when
eyther
by
sicknesse
or
by
coldnesse
,
the
strength
of
any
of
the
parties
is
forespent
:
or
else
that
there
bée
a
default
in
nature
,
so
as
a
man
bée
not
méete
or
sufficient
to
yelde
the
beneuolence
of
mariage
.
As
for
the
way
that
such
as
méene
too
bée
couples
ought
too
take
in
making
their
mariage
:
Examples
,
godlinesse
,
&
honestie
doo
teache
.
For
these
thrée
things
toogither
teach
,
that
matches
are
not
too
be
made
vppon
lightnesse
,
(
as
oftentims
they
bée
)
nor
among
cups
,
nor
for
lustfull
liking
.
Abraham
séeketh
a
wife
for
his
sonne
:
the
parents
of
Rebecca
consent
:
Afterward
the
consent
of
the
maide
is
sought
:
and
so
Isaac
marieth
hir
to
his
wife
.
Iacob
serueth
Laban
a
long
time
:
he
breaketh
with
the
fréends
of
the
mayde
for
mariage
:
and
when
he
had
gotten
their
good
wil
he
wan
the
chast
consent
of
the
mayd
.
Godlinesse
counselleth
the
same
thing
also
.
For
as
the
fourth
precept
commandeth
the
parents
too
bée
honored
:
so
méeneth
it
also
,
that
this
honor
should
bée
yéelded
vntoo
parents
,
that
they
make
the
mariages
of
their
children
,
&
that
the
children
should
in
this
behalf
attempt
nothing
with
contempt
of
their
parents
.
This
also
doth
nature
tel
al
men
,
too
the
intent
the
match
may
bée
honest
,
which
cannot
be
ended
or
broken
,
but
by
death
.
Now
after
that
all
things
are
in
this
wise
lawfullye
attempted
,
then
it
behoueth
too
go
néerer
too
the
matter
:
&
mutual
consent
of
them
that
contract
,
is
too
be
heard
,
whiche
must
in
no
wise
be
constreyned
,
but
must
be
frée
:
that
neither
part
may
iustly
say
he
was
compelled
.
For
although
it
be
according
too
right
,
too
begin
with
the
parents
:
yet
it
is
not
lawful
for
the
parents
too
compel
them
whither
they
wil
or
no.
For
besides
that
constreyned
mariage
is
no
mariage
,
this
mischéefe
ensueth
thereupon
,
that
in
suche
matches
the
matter
seldome
taketh
good
successe
.
Why
it
is
conuenient
that
the
assurance
should
bée
made
openly
in
the
assembly
of
the
churche
,
there
bée
foure
causes
.
First
,
that
those
which
are
knit
in
wedlock
,
may
know
themselues
too
haue
place
in
the
Churche
.
Secondly
,
that
they
whiche
shal
be
man
and
wife
,
may
be
instructed
by
the
voice
of
the
minister
,
in
this
entrance
of
theirs
intoo
wedlock
.
Thirdly
,
that
the
Churche
may
bée
a
witnesse
of
the
assurance
made
betwéene
them
,
lest
they
might
liue
with
offence
vntoo
others
,
as
if
they
were
Lemans
rather
than
maryed
folkes
.
Fourthly
that
they
may
be
openly
helped
with
the
Prayers
of
the
Churche
,
so
as
the
mariage
begoon
,
may
turn
too
Gods
glory
,
their
owne
commoditie
,
and
finallye
too
the
edifiyng
of
the
whole
Churche
,
by
their
godly
conuersation
in
holy
mariage
.
Now
remayneth
somewhat
too
be
spoken
bréefly
concerning
the
mariage
feast
:
wherein
it
is
too
bée
considered
what
behooueth
too
bée
there
,
and
what
too
bee
away
.
In
any
wise
there
must
bée
vtterly
excluded
from
Christian
mariages
:
first
Surfetting
:
secondly
,
Pride
:
thirdly
,
too
muche
sumptuousnesse
:
fourthly
,
filthie
and
vnmannerly
talke
,
suche
as
the
talke
of
ribauldlie
minstrels
is
woont
too
bée
:
and
fifthly
forslowing
of
godlinesse
:
namely
that
they
followe
not
their
feasting
at
suche
time
as
deuine
seruice
shoulde
bée
doone
in
the
Church
,
whereby
God
is
displeased
,
the
neighbor
offended
,
and
occasion
of
falling
is
giuen
too
many
.
On
the
contrarie
part
there
must
be
present
:
first
godlinesse
:
secondly
,
honest
mirth
:
thirdly
,
holy
talke
:
and
fourthly
,
often
wishing
the
God
may
prosper
this
his
state
with
his
blissing
.
For
as
we
réede
,
these
things
were
customably
vsed
too
bée
doone
in
the
mariages
of
the
saincts
:
and
therfore
God
also
hath
with
his
goodnesse
furthered
such
mariages
.
¶
Of
the
second
.
NOwe
that
wée
haue
noted
certein
things
concerning
mariage
,
I
wil
héereafter
adde
a
few
things
of
mariage
finished
and
confirmed
,
and
I
wil
do
but
two
things
.
First
I
wil
recite
the
finall
causes
of
mariage
.
And
afterward
I
wil
shewe
by
what
vertues
,
the
societie
of
maryed
folkes
is
made
swéete
and
amiable
.
All
godly
folk
know
that
the
finall
causes
of
mariage
are
foure
.
Whereof
the
first
is
,
mutuall
helpe
:
for
when
Salomon
sayeth
,
wo
is
him
that
is
alone
,
he
méeneth
that
mutuall
help
and
societie
is
néedful
,
that
we
may
the
better
and
more
quietly
endure
the
miseries
of
this
life
.
For
this
cause
may
old
men
marye
,
whose
bodies
are
so
withered
that
they
can
beget
no
children
.
The
second
cause
is
procreation
of
children
:
for
it
is
Gods
will
that
mankinde
should
bée
mainteined
by
this
meanes
.
And
therfore
he
sayd
to
our
first
parents
:
Encrease
and
multiply
and
fulfil
the
earth
.
The
third
cause
is
,
that
euery
housholde
might
bée
as
a
church
,
in
which
the
parents
(
as
it
were
Prophets
)
are
adorned
with
propheticall
dignitie
,
too
the
intent
they
may
instruct
their
children
concerning
God
and
religion
:
and
that
their
children
(
as
it
were
certeine
yong
impes
)
myght
bée
watred
with
continuall
doctrine
and
exhortations
,
so
as
at
length
they
may
grow
too
bée
trées
,
and
bring
forth
the
most
swéete
frute
of
fayth
.
The
.iij.
cause
is
the
auoyding
of
whoredome
in
this
corrupted
and
depraued
nature
.
For
thus
sayeth
Paule
:
for
auoiding
of
fornication
,
let
euery
man
haue
a
wife
of
his
own
.
For
wedlocke
is
the
remedie
ageinst
that
most
filthy
sinne
of
fornication
and
aduoutrie
:
wherein
doo
méete
togither
many
and
horrible
sinnes
.
For
first
it
is
a
wilfull
breaking
of
Gods
law
.
2.
a
peruerting
of
the
law
of
nature
.
3.
a
shamefull
and
foule
transgression
of
ciuill
lawes
.
4.
a
miry
puddle
of
regeneration
.
5.
a
horrible
treason
:
for
wée
are
not
at
our
owne
libertie
,
but
his
who
hath
redéemed
vs
with
his
precious
blood
.
6.
a
dishonoring
of
the
Resurrection
.
For
what
is
more
filthy
,
than
with
most
shamefull
wickednesse
too
defile
the
body
,
which
in
time
too
come
shall
rise
ageine
to
eternall
glorie
?
7.
a
horrible
defiling
of
the
temple
of
GOD
.
Corinth
.
6.
Now
séeing
that
so
many
sinnes
méete
héere
toogither
,
there
is
no
cause
why
any
man
should
thinke
that
God
will
not
punish
it
with
his
owne
handes
.
But
the
company
of
man
and
wife
is
made
amiable
and
swéete
by
these
fiue
meanes
,
by
godlinesse
,
vertue
,
mutuall
forbearing
,
mutuall
loue
,
and
by
dutifulnesse
performed
busily
and
godlily
on
bothe
sides
.
Godlinesse
of
right
holdeth
the
chéef
place
.
For
there
is
no
stable
and
stedfast
frendship
,
vnlesse
it
haue
his
beginning
from
God
:
and
therefore
must
godlinesse
néedes
shine
before
the
rest
.
For
when
couples
haue
determined
to
obey
God
,
al
things
afterward
become
more
easie
.
Uertue
and
honest
conditions
bréede
mutuall
delight
betwéene
man
and
wife
.
For
when
vertue
is
exercised
,
it
maketh
conuersation
of
liuing
more
amiable
.
Mutuall
forbearing
,
whereby
we
take
in
good
woorth
one
anothers
conditions
and
faultes
,
is
very
néedful
.
For
in
this
weakenesse
of
nature
,
there
happen
many
scapes
,
which
wil
bréede
strife
,
if
they
be
not
couered
by
mutuall
forbearing
.
Mutuall
loue
hauing
his
beginning
of
godlinesse
and
true
vertue
,
maketh
vs
not
too
bée
too
sharpe
sighted
in
looking
intoo
one
anothers
faultes
.
But
that
many
things
eyther
wée
marke
not
,
or
if
wée
marke
them
,
wée
couer
them
with
loue
.
For
charitie
couereth
the
multitude
of
sinnes
.
Duetie
performed
godlily
and
busily
on
bothe
sides
,
maketh
the
yoke
light
and
swéet
.
For
when
man
&
wife
marke
one
another
,
and
find
like
héedfulnesse
in
their
duetie
:
bothe
their
company
is
made
more
pleasant
,
and
they
are
the
more
stirred
vp
on
both
sides
too
render
duetifulnesse
,
that
the
one
may
requite
the
other
alike
.
Where
these
fiue
things
bée
not
,
the
company
of
their
life
is
most
bitter
,
or
rather
more
sharpe
than
death
.
Therefore
let
the
godly
couples
doo
their
endeuer
,
that
these
vertues
may
bée
séene
in
their
life
continually
.
¶
Of
the
third
.
HAuing
expounded
those
places
that
gaue
occasion
too
this
miracle
,
now
let
vs
looke
vppon
the
miracle
it selfe
with
the
circumstances
thereof
.
The
circumstances
are
many
:
as
time
,
occasion
,
the
request
of
Chrystes
moother
and
his
answer
,
the
preparature
of
the
miracle
,
the
miracle
it selfe
,
the
confirmation
of
the
miracle
,
and
the
vse
and
frute
of
the
same
.
The
time
is
noted
,
bothe
in
that
it
was
doone
the
thirde
day
after
his
comming
intoo
Galilée
,
and
in
that
it
was
the
first
of
all
the
miracles
that
the
Lord
wrought
.
The
time
therefore
admonisheth
vs
too
way
thys
miracle
with
singular
héede
.
Foure
occasions
of
this
miracle
may
bée
gathered
of
the
text
.
First
,
the
mariage
it selfe
that
was
kept
in
Cana.
Secondly
the
bidding
of
Chrystes
moother
too
the
wedding
.
Thirdly
the
want
of
wine
.
And
fourthly
,
the
virgins
heart
most
redy
too
helpe
.
Therefore
when
wine
failed
,
the
moother
of
Iesus
sayd
too
hir
sonne
.
They
haue
no
wine
.
Too
whom
Iesus
answered
:
woman
,
what
haue
I
too
doo
with
thee
?
Mine
houre
is
not
yet
come
.
His
mother
truely
,
speaketh
this
either
for
pitie
sake
,
or
else
too
the
intent
hir
sonne
should
by
some
meanes
or
other
help
the
present
necessitie
.
But
Chryst
answereth
his
moother
somewhat
hardly
,
and
that
for
right
great
causes
.
In
this
behalfe
he
voutsaueth
hir
not
the
tytle
of
moother
,
but
calles
hir
simply
by
the
name
of
woman
.
And
moreouer
he
sayeth
:
what
haue
I
too
doo
with
thee
?
mine
houre
is
not
yet
come
.
The
Lord
had
héer
a
further
sight
.
For
he
foresaw
what
superstitions
should
in
time
too
come
rise
vppon
Inuocation
of
the
virgin
Marye
.
He
saw
that
hypocrites
should
wickedly
yéeld
vntoo
hir
,
the
things
that
were
proper
too
God
and
too
the
mediator
.
And
therefore
in
this
somewhat
harde
answer
,
he
deliuereth
too
all
ages
a
perpetuall
and
graue
Doctrine
,
leaste
the
vnmeasurable
reuerencing
of
Sainctes
,
should
deface
the
honoure
of
his
office
:
and
in
this
respect
he
abased
his
owne
moother
too
the
vulgar
degrée
of
women
.
Then
was
it
no
light
cause
,
that
he
spake
too
his
moother
in
this
wise
:
what
haue
I
too
doo
with
thée
:
but
too
make
a
difference
betwéene
his
owne
office
,
and
his
moother
,
and
so
consequently
of
all
Sainctes
.
He
will
not
part
his
office
which
is
peculiarly
his
owne
,
and
giue
parte
of
it
too
his
mother
.
But
he
chalengeth
too
himselfe
alone
the
office
of
a
Sauiour
.
Wickedly
therefore
doo
the
superstitious
call
the
virgin
,
Quéene
of
heauen
,
aduocate
,
life
,
swéetenesse
,
moother
of
grace
,
and
consequently
the
saluation
of
the
world
.
For
no
parte
of
our
redemption
is
too
bée
ascribed
vntoo
Marye
.
And
whereas
he
addeth
:
Myne
houre
is
not
yet
come
:
he
implyeth
twoo
things
:
Namely
that
he
ceased
not
for
any
maner
of
héedlessenesse
or
slouth
and
also
that
he
would
haue
a
care
of
the
matter
,
assoone
as
opportunitie
should
offer
it selfe
.
What
did
the
moother
of
Iesus
in
this
case
?
Whatsoeuer
he
biddeth
you
doo
(
sayeth
shée
too
the
wayters
)
that
doo
yée
.
This
perteineth
too
the
preparature
of
the
miracle
.
The
moother
dooth
only
conceiue
good
hope
,
that
hir
sonne
wil
succoure
the
present
néed
.
And
where
as
she
sayeth
too
the
wayters
,
whatsoeuer
hée
biddeth
you
doo
,
doo
it
:
shée
ministreth
vntoo
vs
a
generall
doctrine
in
the
Churche
,
wherof
the
blissed
virgin
is
bothe
a
tipe
and
a
member
.
What
then
learneth
the
Churche
héereby
?
Forsooth
it
lerneth
,
with
the
blissed
virgin
,
too
commaunde
all
ministers
(
yea
and
all
Christians
)
too
obey
Christe
,
in
dooing
whatsoeuer
hée
biddeth
them
,
how
little
so
euer
it
séeme
agréeable
too
reason
.
Anone
the
Lorde
when
oportunitie
serued
,
willed
the
wayters
too
fill
the
sixe
water
pottes
that
were
set
there
too
serue
for
the
superstitious
purging
of
the
Iewes
,
of
which
pottes
euery
one
did
holde
a
twoo
or
thrée
Firkins
a
péece
,
so
that
altoogither
did
holde
about
an
Amer
of
Wine
.
These
water
pottes
(
I
say
)
did
the
Lord
bid
them
fil
vp
too
the
brimmes
:
whiche
béeing
doone
,
hée
badde
giue
thereof
too
the
maister
of
the
feast
.
For
by
the
secreat
power
of
Christe
,
it
was
nowe
become
wine
,
whiche
was
euen
now
water
.
Which
when
the
maister
of
the
feast
had
tasted
,
hée
sayed
too
the
bridegrome
.
All
men
are
wont
too
set
good
Wine
vppon
the
table
first
,
and
when
the
guests
are
wel
laden
with
Wine
,
then
too
giue
them
that
whiche
is
woorser
.
But
thou
haste
kept
the
best
Wine
too
the
last
.
This
is
added
for
the
confirmation
of
the
miracle
.
For
the
maister
of
the
feast
witnesseth
,
that
this
wine
was
muche
more
excellent
than
that
whiche
they
had
drunk
before
.
Now
ensueth
the
vse
and
frute
of
the
miracle
:
and
he
manifested
his
glorie
(
saith
the
Euangelist
)
and
his
disciples
beleeued
vpon
him
.
This
miracle
therfore
was
appointed
for
twoo
things
:
Namely
too
manifest
Christes
glorye
,
and
too
strengthen
the
fayth
of
the
Disciples
.
For
looke
how
manye
miracles
Christe
shewed
in
the
worlde
,
so
many
witnesses
were
there
of
the
glory
of
his
Godhead
,
&
so
many
sealings
were
there
of
his
doctrine
,
and
of
faith
in
the
hearers
.
This
then
is
the
right
vse
of
Christes
miracles
,
that
his
glory
béeing
blazed
abrode
,
&
his
doctrine
béeing
confirmed
by
them
as
it
were
by
authenticall
seales
,
wée
should
leane
vnto
him
by
liuely
faith
▪
But
as
for
suche
miracles
as
either
darken
the
glory
of
Christ
,
or
quench
faith
,
they
are
sleights
of
the
Diuel
,
of
whiche
the
Lord
giueth
vs
warning
too
béeware
in
the
.24
.
of
Mathew
.
There
shall
(
sayeth
he
)
arise
false
Christes
and
false
Prophets
,
and
shall
shew
great
signes
and
woonders
:
in
so
muche
that
the
very
elect
(
if
it
were
possible
)
should
bee
deceyued
:
beholde
I
haue
tolde
you
of
it
before
hand
.
Therfore
let
no
man
giue
credit
too
any
miracles
,
saue
such
as
set
foorth
Christes
glory
,
and
norish
and
confirme
the
true
faith
too
him
ward
.
¶
Of
the
fourth
.
FOr
as
much
as
in
this
Gospell
,
there
is
mention
made
of
many
persons
,
I
wil
now
shew
bréefly
what
doctrine
and
instruction
is
too
bée
taken
at
eche
of
them
.
First
therefore
let
vs
at
all
these
guests
lerne
an
example
of
thriftie
making
chéere
,
from
whiche
bée
banished
riot
and
vnaduisednesse
,
of
whiche
things
more
is
spoken
in
the
first
place
.
At
the
Bridegrome
&
Bride
let
vs
lerne
too
receiue
Christ
too
our
feasts
:
which
thing
truely
is
then
doone
,
when
in
the
feare
of
God
and
with
thankesgiuing
,
wée
vse
Gods
gifts
to
honest
mirth
,
and
leaue
them
at
home
that
are
not
bidden
.
By
the
miracle
let
the
bridegrome
and
bride
learn
that
if
they
bid
Christe
too
their
feast
,
he
wil
chaunge
the
water
intoo
wine
:
that
is
too
say
,
hée
will
turne
all
bitter
things
intoo
swéet
,
and
blisse
the
parties
with
his
blissing
,
so
as
they
shall
want
nothing
.
At
Christe
let
vs
learne
,
according
vntoo
our
abilitie
too
helpe
the
Brydegrome
and
the
Bryde
:
that
is
too
saye
,
too
beautifie
the
Churche
by
what
meanes
so
euer
wée
can
bée
able
.
At
Christe
let
vs
learne
too
transferre
againe
vntoo
a
good
and
godly
vse
,
the
,
things
that
were
abused
and
put
too
superstition
,
so
as
they
may
serue
too
Gods
glorie
,
and
too
the
building
of
the
Church
.
The
waterpots
héere
serued
too
Iewishe
superstition
:
but
Christe
vseth
them
too
the
setting
foorthe
of
his
owne
glorie
,
and
too
the
edifying
of
his
Churche
.
So
the
Church
goods
which
héertofore
haue
bene
abused
,
ought
now
too
bée
conuerted
too
a
better
vse
.
At
Mary
wée
may
learne
too
bée
touched
with
pitie
for
the
néede
of
other
folks
,
and
too
pray
too
God
too
further
the
poor
with
his
blessing
.
At
the
maister
of
the
feast
wée
may
learne
,
too
like
wel
of
Christes
dooings
,
with
clensed
mindes
.
At
the
wayters
wée
may
learne
,
to
employ
our
labour
at
Christes
commaundement
,
and
not
so
muche
too
looke
what
he
biddeth
,
as
too
doo
that
he
biddeth
.
Of
Christ
,
Mary
,
&
the
Disciples
toogither
,
we
may
lerne
too
kéep
felowship
with
men
,
and
too
take
their
slendernesse
in
good
woorth
.
Also
wée
may
learne
to
honor
the
honest
mariages
of
poore
folkes
with
our
presence
,
and
too
helpe
them
with
our
purse
when
cause
requireth
.
These
things
haue
I
spoken
the
largelier
of
this
Gospel
,
bicause
this
matter
wherof
it
entreateth
,
is
not
woont
too
bée
intreated
of
but
once
in
the
yéere
.
I
haue
spoken
of
the
maner
of
mariage
,
and
of
matrimonie
.
Also
I
haue
shewed
how
great
a
sinne
it
is
too
breake
the
sixth
commaundement
.
I
haue
expounded
the
miracle
with
his
circumstances
,
&
what
doctrine
and
instruction
,
the
examples
of
the
persones
in
this
Gospell
yéeld
vntoo
vs
.
Now
God
the
father
of
our
Lord
Iesus
Christ
graunt
vs
his
grace
,
that
being
confirmed
by
this
miracle
,
wée
may
in
the
true
feare
of
God
and
in
faith
,
yéeld
true
glory
too
God
the
father
,
Christ
,
and
the
holy
Ghoste
,
too
whom
being
only
the
immortall
and
liuing
God
,
bée
honour
glory
,
and
dominion
for
euer
world
without
end
.
Amen
.
The
third
Sunday
after
Epiphany
.
¶
The
Gospell
.
Math.
viij
.
WHen
hee
was
come
downe
from
the
Mountaine
,
much
people
followed
him
.
And
behold
there
came
a
Lepre
and
worshipped
him
,
saying
:
Maister
,
if
thou
wilte
,
thou
canst
make
mee
cleane
.
And
Iesus
put
foorth
his
hande
and
touched
him
,
saying
:
I
wil
be
thou
cleane
:
and
immediatly
his
Leprosie
was
clensed
.
And
Iesus
sayde
vntoo
him
:
tell
no
man
,
but
goe
and
shevy
thy self
too
the
preest
and
offer
the
gyfte
(
that
Moses
commaunded
too
bee
offered
)
for
a
witnesse
vntoo
them
.
And
when
Iesus
was
entred
intoo
Capernaum
,
there
came
vntoo
him
a
Centurion
,
and
besought
him
,
saying
:
Maister
,
my
seruant
lieth
at
home
sick
of
the
Palsey
,
and
is
greeuously
peyned
.
And
Iesus
sayde
:
when
I
come
vntoo
him
,
I
will
heale
him
.
The
Centurion
aunswered
,
and
sayde
:
Sir
I
am
not
worthie
that
thou
shouldest
come
vnder
my
roofe
:
but
speake
the
woorde
onely
,
and
my
seruant
shall
bee
healed
.
For
I
also
am
a
man
subiecte
too
the
authoritie
of
an
other
,
and
haue
souldiers
vnder
mee
:
and
I
say
too
this
man
goe
,
and
hee
goeth
:
and
too
another
man
come
,
and
hee
commeth
:
and
too
my
seruant
doo
this
,
and
hee
dooth
it
.
When
Iesus
hearde
these
wordes
,
hee
maruelled
,
and
sayde
too
them
that
followed
him
:
Verely
I
say
vntoo
you
,
I
haue
not
founde
so
great
faith
in
Israell
.
I
say
vntoo
you
,
that
many
shall
come
from
the
East
and
Weast
,
and
shall
rest
with
Abraham
,
Isaac
,
and
Iacob
,
in
the
kingdome
of
Heauen
:
but
the
children
of
the
kingdom
shal
bee
cast
out
intoo
vtter
darknesse
,
there
shal
bee
weeping
and
gnashing
of
teeth
.
And
Iesus
sayd
vnto
the
Centurion
:
Goe
thy
way
,
as
thou
beleeuest
,
so
bee
it
vntoo
thee
.
And
his
seruant
was
healed
in
the
selfe
same
houre
.
The
exposition
of
the
text
.
THis
gospel
setteth
before
our
eyes
the
affection
of
Christ
towards
mankinde
,
&
especially
towards
them
that
flée
too
him
in
heauinesse
&
affliction
:
for
looke
what
he
promised
in
woords
,
saying
:
Come
vntoo
mée
all
yée
that
labor
&
are
heauy
loden
,
and
I
wil
refresh
you
,
and
yée
shal
find
rest
vntoo
your
soules
:
the
same
thing
dooth
hée
shew
héer
by
his
déede
.
For
after
that
hée
had
taught
his
fathers
woord
on
the
mountaine
,
hée
came
down
and
fulfilled
the
thing
in
woork
,
which
he
had
taught
in
woord
:
confirming
his
doctrine
with
miracles
.
For
hée
woorketh
héere
twoo
miracles
.
With
his
woord
he
healeth
the
Lepre
,
and
by
his
commaundement
hée
healeth
the
sonne
of
the
Centurion
absent
.
The
vse
of
these
miracles
is
,
both
too
prooue
Christe
too
be
the
true
Messias
,
&
too
witnesse
that
the
self
same
Christe
wil
helpe
the
afflicted
that
call
vppon
him
,
as
wel
as
hée
helped
the
Lepre
and
the
Centurion
that
called
vpon
him
.
Howbéeit
,
too
the
intent
the
present
miracles
may
serue
too
our
better
instruction
,
I
wil
intreat
of
.iiij.
places
,
whiche
are
these
.
-
1
A
generall
doctrine
of
all
Christes
miracles
.
-
2
Of
the
Lepre
,
and
of
his
healing
,
and
of
the
circumstances
thereof
.
-
3
Of
the
heathen
Centurion
,
of
his
faith
,
and
of
his
care
for
his
seruaunt
.
-
4
The
praise
of
this
heathen
mans
faith
.
¶
Of
the
first
.
BIcause
the
Euangelical
storie
conteyneth
many
of
Christes
miracles
wherwith
hée
manifesteth
his
glory
,
confirmeth
his
doctrine
,
and
encreaseth
faith
in
the
hearers
:
I
wil
bréefly
set
foorth
a
general
doctrine
,
the
vse
wherof
shal
serue
in
all
particuler
miracles
of
Christe
.
Why
the
Lord
addeth
miracles
too
his
woord
,
it
is
tolde
in
the
last
Sunday
,
&
euen
héer
a
litle
before
I
haue
repeated
it
in
the
beginning
.
How
be
it
too
the
intent
wée
may
haue
the
ful
doctrine
of
miracles
,
mo
things
are
too
be
serched
out
:
whiche
too
enclose
within
number
certein
,
I
wil
put
all
vnder
these
.v.
questions
.
What
the
persons
bée
:
what
the
ends
bée
:
what
is
the
maner
:
what
is
the
vse
:
and
why
miracles
are
not
wrought
at
this
day
.
The
persones
are
of
thrée
sortes
:
first
suche
as
are
oppressed
with
diseases
and
with
the
Deuils
tirannie
.
Then
the
beholders
of
the
miracles
.
And
lastly
Christe
that
woorketh
the
miracles
.
The
ends
are
many
.
One
is
that
Christ
might
shew
foorth
his
owne
glory
:
Another
,
that
he
might
seale
vp
his
doctrine
the
thirde
,
that
the
faith
of
them
that
behelde
the
miracles
,
might
bée
confirmed
:
the
fourth
that
God
might
bée
glorified
by
the
sight
of
his
woonderfull
woorkes
:
the
fifth
,
that
by
little
and
little
,
the
Diuels
kingdome
might
bée
destroyed
.
What
miracles
so
euer
are
doone
for
any
other
ende
than
these
,
are
condemned
as
sleights
of
the
Deuil
.
Math.
24.
The
manner
is
diuers
:
for
sometime
hée
woorketh
a
miracle
by
his
woorde
alone
,
as
in
this
place
.
Another
time
too
the
intent
too
shew
the
preciousnesse
of
his
body
,
he
layeth
to
his
hand
.
One
while
he
turneth
him selfe
to
GOD
with
giuing
of
thankes
before
hande
:
and
another
while
hée
woorketh
by
his
onely
power
without
his
woord
,
as
when
he
turned
the
water
intoo
wine
.
Too
the
manner
also
perteyneth
the
faithe
of
him
that
is
healed
by
the
miracle
,
as
is
read
in
this
Gospell
.
Miracles
serue
too
thrée
vses
.
That
hée
that
is
healed
by
miracle
should
sinne
no
more
:
that
the
beholders
should
put
their
trust
in
the
healer
:
and
that
wée
whiche
read
of
the
miracles
of
the
Lorde
,
shoulde
bée
confirmed
in
the
glorye
,
and
doctrine
of
Christe
,
and
therewithall
conceiue
faith
in
him
,
that
he
is
none
otherwise
affected
towards
vs
,
than
he
was
towards
them
.
But
why
are
no
miracles
wroughte
now
a
dayes
?
Hée
is
starke
blinde
that
séeth
no
miracles
at
these
dayes
.
The
churche
of
Christe
is
a
little
flocke
,
whiche
the
Deuill
the
King
of
darknesse
,
and
Antichriste
the
Pope
doe
persecute
,
and
bend
all
their
force
too
this
end
,
that
they
may
extinguish
the
true
religion
of
Christe
:
and
yet
they
can
not
.
All
the
whole
worlde
persecuted
that
one
poore
man
Luther
,
and
yet
they
touched
not
one
hear
of
his
hed
.
And
why
?
God
miraculously
defended
bothe
him
and
also
his
little
flocke
.
This
presence
of
God
in
his
churche
is
miraculous
inough
,
so
that
wée
néede
not
too
séeke
other
miracles
.
Moreouer
miracles
,
and
the
power
of
healing
mens
bodies
,
and
the
visible
giuings
of
the
holy
ghost
,
were
bestowed
onely
vpon
the
primitiue
churche
,
too
the
intent
they
might
confirme
Christes
glorie
,
his
doctrine
,
&
our
faith
for
euermore
in
all
that
should
come
after
.
The
vse
of
which
too
vs
ward
,
is
that
wée
may
know
they
were
certein
seales
of
ful
authoritie
,
wherwith
God
would
haue
his
doctrine
confirmed
and
sealed
for
euer
.
¶
Of
the
second
.
IN
the
Lepre
that
is
healed
▪
let
six
things
be
considered
:
his
infirmitie
,
the
state
of
his
person
,
his
faith
,
his
inuocation
,
his
pacience
,
and
his
confession
.
The
infirmitie
of
the
Lepre
is
a
punishement
of
sin
:
and
therefore
it
putteth
him
in
minde
of
Gods
wrath
and
of
his
iust
iudgement
.
For
all
crosses
,
all
calamities
,
and
what
so
euer
aduersitie
befalleth
vs
in
this
life
,
are
as
it
were
a
sermon
from
heauen
,
wherin
God
accuseth
of
sinne
,
and
sheweth
his
wrath
:
whiche
most
iust
wrath
of
GOD
,
when
a
man
thinketh
earnestly
vppon
,
without
the
knoweledge
of
Christ
,
he
falleth
intoo
dispaire
.
Wherby
it
often
falleth
out
,
that
a
man
eyther
killeth
him selfe
,
or
else
pyneth
awaye
by
péecemeale
for
sorowe
.
For
the
conscience
of
sinne
suffereth
him
neuer
too
rest
,
no
not
one
minute
of
an
houre
.
Let
vs
declare
this
thing
by
one
example
.
Oedipus
king
of
Thebes
,
bicause
there
fell
a
great
plague
in
his
Realme
,
thoughte
that
some
heynous
wickednesse
was
committed
by
him selfe
,
or
some
of
his
.
Héervpon
hée
called
the
Préest
Tyresias
and
bad
him
shew
by
his
art
of
Birdspell
,
whoo
was
the
author
of
so
great
wickednesse
,
for
which
all
the
common
weale
was
atteinted
with
so
gréeuous
a
plague
.
In
the
end
Oedipus
found
it
too
bée
him selfe
and
none
other
that
had
committed
this
heynous
offence
.
For
he
had
begotten
children
of
his
owne
moother
,
whom
hée
had
vnwittingly
taken
too
his
wife
.
For
béeing
but
a
Babe
hée
was
cast
away
by
his
parents
,
that
hée
might
haue
bin
killed
.
But
the
shepheard
too
whom
the
commaundement
was
giuen
,
spared
him
bicause
hée
was
a
trim
boy
.
Afterward
growing
too
mans
estate
,
he
fought
certaine
battels
for
the
Thebanes
luckely
:
and
for
his
wel
dooing
,
they
bothe
gaue
him
the
kingdome
and
the
Queene
Iocasta
too
bée
his
wife
.
By
meanes
wherof
,
not
knowing
whoo
shée
was
,
hée
maryed
his
owne
moother
.
Now
as
soone
as
Oedipus
had
knowledge
of
this
his
sinne
by
the
préest
,
and
saw
the
whole
realme
too
bée
atteinted
with
a
most
gréeuous
plague
for
his
offence
,
hée
fell
intoo
consideration
of
Gods
wrath
.
And
by
thinking
therevpon
,
hée
was
driuen
too
dispaire
.
In
this
dispaire
,
〈◊〉
hée
pulled
out
his
owne
eyes
,
least
hée
might
béeholde
the
sunne
.
Secondly
,
béeing
martired
with
the
conscience
of
his
wickednesse
,
with
a
greate
outcrye
hée
bad
those
that
stood
about
him
get
them
away
,
least
hée
should
hurt
the
good
euen
with
his
shadowe
.
Afterwards
fléeing
his
Realm
,
hée
liued
blinde
and
a
begger
,
vntil
hée
perrished
béeing
swalowed
vppe
in
despaire
.
His
moother
Iocasta
béeing
vnable
too
abide
the
gréefe
of
minde
for
remorse
of
hir
sinne
,
as
soone
as
shée
knew
of
hir
fault
,
hung
hir self
.
So
horrible
and
foule
a
thing
is
sinne
,
when
a
manne
beholdeth
it
rightly
with
the
eyes
of
his
heart
.
The
state
of
the
Leprous
person
was
very
harde
:
for
it
béehooued
him
too
liue
seuerally
alone
from
the
company
of
Gods
people
.
For
great
sorowe
whereof
,
no
dout
but
many
pyned
away
.
For
not
onely
were
they
excluded
from
the
felowship
of
men
,
but
also
they
were
left
destitute
of
the
comforte
whiche
they
might
haue
had
by
the
preaching
of
Gods
woorde
.
Moreouer
,
they
were
distinguished
from
other
men
by
fiue
marks
,
which
thing
encresed
their
sorow
not
a
little
.
The
first
marke
was
a
loose
garment
cut
in
twoo
:
the
second
a
head
vncouered
:
the
third
a
face
muffled
:
the
.iiij.
a
dwelling
set
from
the
companie
of
men
:
the
fifth
,
a
publike
Proclamation
,
whereby
hée
was
proclaimed
vncleane
,
as
a
person
vnwoorthy
too
bée
conuersant
among
the
Israelites
with
the
people
of
God
.
And
this
was
the
case
or
state
of
this
Lepre
.
If
he
had
not
had
faith
in
Christ
in
these
euils
,
he
must
haue
bin
vtterly
forlorne
for
sorowe
.
But
hée
came
vntoo
Chryste
,
and
conceiued
faith
.
And
although
hée
felt
himselfe
too
haue
deserued
damnation
:
yet
lifteth
hée
himself
vp
at
the
liberall
promise
of
Chryst.
Doutlesse
hée
had
herde
this
saying
of
Chrystes
:
Come
vntoo
mée
all
yée
that
labour
and
are
heauie
loden
.
Doutlesse
hée
herd
Iohn
say
of
Chryst
:
Behold
the
Lamb
of
God
which
taketh
away
the
sinnes
of
the
world
.
This
Lepre
therefore
knowing
his
Physitian
,
conceyueth
hope
of
health
,
leaning
vpon
Chryst
with
assured
confidence
.
Through
this
faith
hée
calleth
vpon
Chryst.
For
inuocation
is
the
naturall
fruite
of
fayth
,
as
the
which
can
not
bée
made
without
fayth
,
according
too
this
sentence
:
How
shall
they
call
vpon
him
on
whome
they
haue
not
beléeued
?
Howbeit
in
this
inuocation
is
propounded
a
singular
example
of
pacience
.
For
the
Lepre
sayth
vntoo
Chryst
:
Lord
if
thou
wilt
,
thou
canst
make
mee
clene
.
Like
as
Dauid
when
hée
was
put
from
his
kingdom
,
desired
with
condition
to
be
restored
ageine
,
if
it
so
séemed
good
vntoo
God
,
So
héere
this
Lepre
leaueth
this
corporal
benefit
in
the
hand
of
the
Lord
,
whoo
knoweth
better
than
our selues
what
is
expedient
and
méete
for
vs
.
Besides
that
,
this
prayer
hath
a
singular
example
of
hys
confessing
of
Chryst.
The
Scribes
and
Phariseyes
did
persecute
those
that
confessed
Chryst.
But
this
poore
man
,
this
despised
person
,
this
Lepre
,
(
let
the
Princes
and
préests
fret
as
much
as
they
would
at
it
)
confesseth
Christ
,
and
acknowlegeth
him
to
be
almightie
,
yea
and
the
very
Messias
:
whose
constant
confession
it
becommeth
vs
too
followe
.
Nowe
is
the
healing
of
this
Lepre
too
bée
looked
vpon
:
wherin
are
many
circumstances
too
bée
examined
,
of
which
euery
one
conteines
a
peculiar
lesson
.
With
his
hand
Christ
toucheth
the
Lepre
:
he
graunteth
chéerefully
that
which
the
lepre
desireth
:
he
biddeth
him
bée
cleane
by
woord
:
the
effect
,
that
is
too
say
,
clensing
from
the
leprosie
,
foloweth
out
of
hand
:
When
he
hath
clensed
him
,
he
giues
him
thrée
commaundements
:
that
he
should
tell
no
man
,
that
he
should
shew
him selfe
too
the
préest
,
and
that
he
should
offer
his
gift
according
too
the
lawe
.
The
stretching
out
of
Christes
hande
,
and
his
touchyng
of
the
Lepres
bodye
was
a
token
of
his
vnmesurable
grace
and
goodnesse
,
by
which
déede
he
woonderfully
encreased
the
lepres
faith
.
For
when
he
sawe
the
sonne
of
God
,
not
onely
not
lothe
too
talke
with
him
,
after
the
maner
of
other
men
:
but
also
too
haue
touched
his
vncleannesse
with
his
hand
:
hée
was
replenished
with
singular
ioyfulnesse
of
spirite
.
Wyth
this
touching
is
ioyned
the
graunt
:
I
wil
:
The
lepre
sayth
,
if
thou
wilt
:
Christ
answereth
,
I
will
.
Héerevpon
the
Lepre
concludeth
with
himself
,
that
hée
should
bée
made
whole
by
and
by
.
Upon
the
graunt
he
addeth
,
Bee
thou
cleane
.
By
which
saying
,
he
declareth
his
heauenly
power
,
confirmeth
his
doctrine
,
and
encreaseth
faith
,
both
in
the
beholders
and
in
the
readers
of
the
story
.
For
too
will
in
Christ
,
is
as
much
as
too
doo
.
He
hath
doone
whatsoeuer
was
his
will
,
both
in
heauen
and
in
earth
.
This
power
of
Chrystes
comforteth
againste
the
power
of
the
deuill
.
And
by
and
by
his
leprosie
was
clenzed
.
This
déede
is
both
a
miracle
in
it selfe
,
and
a
benefite
too
the
people
:
by
which
benefite
(
as
it
were
by
a
warrant
)
he
giueth
vs
too
vnderstand
that
he
is
readie
too
clense
all
men
from
their
spiritual
leprosie
,
which
come
vntoo
him
by
Faith
.
Now
folowe
the
commaundements
:
First
that
the
lepre
tell
no
bodie
of
it
.
Untoo
this
commaundement
,
the
Lepre
through
a
certaine
zeale
of
publishyng
Christes
benefites
,
obeyeth
not
.
In
which
case
hée
is
not
a
little
offended
.
For
hée
ought
not
too
haue
rendred
thanks
too
his
benefactor
according
too
his
owne
deuise
,
but
by
obedience
rather
:
than
the
whiche
there
is
no
sacrifice
more
acceptable
too
Christe
.
The
second
and
thirde
commaundement
folowe
.
Go
thy
wayes
,
and
shew
thy selfe
vntoo
the
Préest
,
and
offer
thy
gift
for
a
witnesse
too
them
.
This
did
Christ
,
that
by
this
meanes
the
law
of
Moyses
might
bée
satisfied
,
in
whiche
the
iudgement
of
Leprosie
is
committed
too
the
Préestes
,
too
caste
the
infected
out
of
companie
,
and
too
receiue
ageine
the
healed
,
by
their
open
testimonie
.
As
for
that
the
healed
are
bidden
too
offer
,
it
was
doone
for
this
purpose
,
that
this
oblation
should
bée
a
pledge
of
their
thankfulnesse
towards
God
,
that
had
receyued
helth
.
The
Papists
whiche
vpon
this
place
doo
builde
auricular
confession
,
with
reckening
vp
of
mens
sinnes
,
are
fooles
,
and
doo
fowly
depraue
the
Scripture
,
wresting
it
amisse
vntoo
a
wrong
sense
.
As
for
the
confession
which
wée
reteine
in
our
churches
,
I
must
speak
of
that
elsewhere
.
¶
Of
the
third
.
THe
storie
that
conteyneth
the
benefit
bestowed
vpon
the
Centurion
,
hath
very
many
lessons
,
whiche
I
wil
distinguishe
in
numbres
,
too
the
intent
they
may
the
better
bée
borne
away
.
First
is
too
bée
obserued
the
Image
of
the
twoo
peoples
,
of
the
Iewes
,
and
of
the
Heathen
.
First
the
Iew
is
healed
,
and
then
the
Heathen
man
.
Wherby
wée
are
taught
,
that
Christes
benefites
belong
indifferently
vntoo
all
men
,
and
that
there
is
no
difference
betwéen
the
Iew
and
the
Gréek
.
For
like
as
all
haue
sinned
and
want
the
glory
of
God
:
so
Christ
offereth
his
benefites
too
all
men
,
too
bée
receyued
by
faith
.
2
The
sundry
states
of
the
Iewe
and
the
Gentile
,
is
not
voyd
of
a
lesson
.
The
Iew
was
poore
,
the
Heathen
man
rich
.
Christ
therfore
hath
no
respect
of
the
present
estate
:
hée
despiseth
not
the
poore
man
,
he
reiecteth
not
the
riche
man
.
The
Iewe
was
a
commoner
,
the
Centurion
a
gentleman
.
In
the
kingdome
of
Christe
therefore
,
the
pedegrées
of
auncetours
haue
no
reputation
,
but
faith
in
Christe
,
through
whiche
all
men
(
be
they
gentlemen
or
yeomen
)
are
born
the
sonnes
of
God
.
The
Iewe
was
despised
in
the
worlde
,
the
Centurion
a
Courtier
,
and
a
man
of
honour
,
but
the
Lorde
estéemeth
him
moste
honorable
,
that
hath
moste
faith
.
3
Now
let
vs
examin
by
the
circumstances
,
what
manner
of
faith
the
Centurions
faith
was
.
That
he
was
an
Ethnick
and
none
of
the
peculiar
people
of
God
,
it
abaseth
him
sufficiently
.
He
might
among
men
vaunt
him self
of
honor
of
his
Captenship
,
but
his
vaunting
auayleth
nothing
with
God
.
For
as
the
Lorde
sayeth
in
Hieremie
:
Hée
that
boasteth
,
let
him
boaste
in
mée
,
whiche
doo
worke
mercy
,
iudgement
,
and
iustice
.
The
Centurion
then
preaceth
not
vnto
Christ
without
repentance
.
But
acknowledging
his
owne
wretchednesse
,
he
calleth
vpon
Christe
too
help
his
seruant
,
yea
&
that
through
vnfayned
faith
,
wherby
his
loue
toward
his
neighbour
is
also
declared
.
And
where
as
hée
sayth
:
I
am
not
worthy
that
thou
shouldest
enter
vnder
my
rofe
.
And
also
,
Onely
say
the
woord
,
and
my
lad
shal
bee
whole
.
He
both
confesseth
him self
a
sinner
,
&
acknoweledgeth
Christe
too
bée
endowed
with
the
Godhead
,
vpon
whom
also
he
beléeueth
.
And
wheras
he
addeth
.
For
I
also
am
a
man
subiecte
vnder
the
power
&c.
He
giueth
too
vnderstande
,
howe
easie
a
matter
it
is
too
Christe
,
throughe
his
heauenly
power
,
too
helpe
euen
them
that
bée
absent
by
his
onely
woord
and
wil
,
séeing
that
hée
being
a
man
subiect
vnder
an
other
mans
power
is
able
too
appoint
his
seruantes
what
they
shall
doo
,
&
that
they
doo
what
is
commaunded
them
.
4
Héer
riseth
a
question
concerning
an
other
mans
faith
.
The
Centurion
beléeueth
,
and
his
seruant
is
healed
.
Whervpon
wée
gather
this
certaine
lesson
,
that
the
godly
by
their
faith
maye
obtayne
corporall
benefites
for
other
folkes
:
but
whither
any
man
can
bée
saued
with
eternall
saluation
by
an
other
mans
fayth
,
it
is
no
question
among
Christians
.
For
they
know
that
no
man
is
saued
without
his
owne
faith
which
may
in
déede
bée
purchased
,
when
the
godly
pray
for
others
that
God
will
graunt
them
faith
.
¶
Of
the
fourth
.
IN
this
commendation
of
the
heathen
mans
fayth
,
many
things
are
too
bée
considered
.
First
Chrystes
admonishment
,
which
is
referred
too
hys
manhood
.
For
it
pretendeth
humane
affections
,
howbéeit
without
sinne
.
2
He
sweareth
,
he
hath
not
founde
so
great
fayth
in
all
Israell
.
For
the
Iewes
required
not
only
the
woorde
,
but
also
a
signe
.
But
thys
Heathen
man
,
where
as
hée
had
but
a
little
taste
of
Doctrine
,
was
contented
wyth
the
woorde
onely
.
The
fayth
of
Marie
was
more
perfect
:
but
it
was
by
reason
of
more
perfect
instruction
,
and
of
more
certeyne
and
moe
signes
in
numbre
.
Greater
therefore
is
the
Centurions
faythe
accordyng
too
some
parte
,
but
not
accordyng
too
the
absolute
and
ful
meanyng
of
Faith
.
3
Wée
are
taught
by
thys
place
,
that
faith
ought
too
growe
,
and
too
take
dayly
encrease
.
4
Héere
Chryst
teacheth
of
the
callyng
of
the
Gentyles
,
that
they
wyth
Abraham
,
Isaac
and
Iacob
,
may
bée
gathered
intoo
one
Churche
by
fayth
in
Chryste
.
5
A
foretellyng
of
the
reiectyng
of
the
Iewes
for
theyr
vnbeléefe
,
wyth
a
threatning
of
punishment
.
6
When
hée
sayeth
too
the
Centurion
:
Go
thy
way
,
bee
it
doone
vntoo
thee
as
thou
hast
beleeued
.
He
signifieth
,
that
all
things
are
possible
too
hym
that
beléeueth
,
accordyng
as
Christ
himselfe
wytnesseth
in
an
other
place
,
too
whome
bée
honoure
and
glory
for
euer
and
euer
.
So
bée
it
.
The
fourth
Sunday
after
Epiphanie
.
¶
The
Gospell
.
Math.
viij
.
AND
when
hee
entred
intoo
a
ship
,
his
Disciples
followed
him
.
And
beholde
,
there
arose
a
great
tempest
in
the
Sea
,
in
so
muche
that
the
ship
was
couered
with
waues
,
but
he
was
asleepe
.
And
his
Disciples
came
too
him
and
awoke
him
,
saying
:
Master
saue
vs
we
perish
.
And
he
sayd
vntoo
them
,
why
are
yee
fearfull
ô
yee
of
little
fayth
?
Then
hee
arose
and
rebuked
the
winds
and
sea
,
and
ther
folowed
a
great
calme
.
But
the
men
maruelled
saying
:
What
maner
a
man
is
this
that
both
sea
and
windes
obey
him
?
The
exposition
of
the
text
.
THis
Gospell
setteth
againe
before
our
eyes
the
disposition
of
Chryst
,
which
is
,
too
bée
at
hande
too
his
seruauntes
in
perills
,
and
too
helpe
them
according
too
the
saying
of
the
Psalme
.
I
am
with
thée
in
tribulations
.
Also
:
Call
vpon
mée
in
the
day
of
trouble
,
and
I
wil
héere
thée
,
and
thou
shalt
honoure
mée
.
After
the
same
maner
,
the
example
of
the
Apostles
teacheth
vs
héere
what
is
too
bée
doone
in
perill
,
that
is
too
say
,
that
with
the
Apostles
wée
awake
Chryst
by
our
faith
,
too
aid
vs
when
wée
craue
it
at
his
hand
.
And
this
is
the
summe
of
this
gospell
,
that
Chryste
when
his
disciples
were
in
danger
in
the
shippe
through
a
tempest
that
arose
sodenly
,
being
awaked
,
rebuketh
the
sea
and
the
winde
,
whervpon
ensued
a
great
calme
,
and
woonderment
too
them
that
beheld
it
.
The
places
that
wée
will
entreat
of
,
are
these
thrée
.
-
1
The
varietie
of
the
temptations
of
the
godly
in
this
world
.
-
2
The
exposition
of
the
present
storie
with
the
circumstances
therof
.
-
3
A
moste
goodly
Image
of
Chrystes
Church
in
this
world
.
¶
Of
the
first
.
BIcause
this
Gospel
maketh
mention
of
the
temptation
in
the
shyp
,
I
will
bréefly
set
forth
the
kindes
of
temptations
,
wherwith
men
are
troubled
:
and
that
to
the
intent
that
knowing
the
daungers
which
inuiron
vs
round
about
,
wée
may
become
the
more
watchefull
,
least
béeing
vanquished
with
temptations
,
wée
abandon
our
confession
and
fal
from
grace
.
For
lyke
as
Chrystes
disciples
were
tempted
among
the
waues
of
the
sea
with
losse
of
their
life
:
so
all
christians
ought
(
almost
euery
houre
)
too
bée
afrayde
of
the
shipwrecke
of
their
fayth
.
Of
temptations
there
bée
many
kindes
.
For
either
God
is
the
author
of
the
temptation
(
in
which
respecte
it
is
proprely
a
triall
or
proofe
,
and
not
a
temptation
)
or
else
it
procéedeth
from
the
deuil
,
or
else
it
commeth
of
men
,
or
else
the
cause
of
it
is
in
the
partie
himselfe
that
is
tempted
,
or
else
they
bée
things
circumstant
that
trouble
him
.
God
proueth
vs
to
the
intent
we
may
bée
made
more
tried
too
our selues
.
For
hée
trieth
not
too
the
intent
too
know
:
for
nothing
is
hidden
from
him
:
but
to
make
vs
knowe
howe
much
wée
haue
profited
in
Godlynesse
.
And
God
trieth
men
in
their
manners
,
in
doctrine
,
and
in
the
signes
of
his
wrath
.
In
manners
he
tried
Abraham
when
he
commaunded
hym
too
sley
his
only
begotten
sonne
Isaac
,
and
too
offer
hym
vp
too
him
for
a
sacrifice
.
And
Abraham
by
obeying
God
in
so
hard
and
difficult
a
thyng
,
became
more
tried
too
him selfe
,
and
sawe
the
true
frute
of
his
owne
fayth
,
whyche
is
too
preferre
obedience
towards
God
,
before
all
things
in
the
worlde
.
So
at
this
daye
,
the
godly
are
tried
by
GOD
,
when
(
by
settyng
beefore
theyr
eyes
the
commaundements
of
God
,
whiche
are
the
moste
certeine
rules
of
all
vertue
and
good
manners
)
they
are
made
more
tried
too
them
selues
,
through
willing
obedience
.
But
on
the
contrary
part
,
those
that
wyttingly
and
wyllyngly
runne
headlong
intoo
sinne
,
and
yéelde
vntoo
temptation
:
become
giltie
of
Gods
wrath
,
vntill
they
repent
and
amende
.
Besides
this
,
God
trieth
vs
in
doctrine
,
when
hée
suffreth
false
Prophets
too
come
and
too
teach
diuers
erronious
opinions
.
Of
which
kinde
of
triall
,
Moises
speaketh
in
the
.xiij.
of
Deuteron
.
If
there
rise
vp
among
you
a
Prophet
,
or
one
that
sayth
hée
hath
séene
a
dreame
,
and
telleth
you
a
signe
or
woonder
béeforehande
,
and
the
thing
that
hée
hathe
spoken
,
commeth
too
passe
:
and
hée
say
vnto
thée
:
Let
vs
go
and
followe
strange
Gods
,
and
let
vs
serue
them
(
that
is
too
say
,
if
hée
set
vp
a
new
maner
of
woorshipping
God
)
thou
shalt
not
herken
too
the
woordes
of
that
Prophet
and
dreamer
,
bicause
the
Lord
your
GOD
trieth
you
,
and
that
it
may
bée
openly
knowne
whither
you
loue
him
with
all
your
heart
and
al
your
soule
,
or
no
.
This
temptation
is
ascribed
vntoo
God
,
in
consideration
that
it
is
a
triall
and
not
a
seducing
.
After
the
same
maner
hée
giueth
vs
his
woorde
at
this
day
:
but
hée
permitteth
many
heresies
too
spring
vppe
,
to
the
intent
hée
may
by
that
meanes
trie
&
prooue
vs
,
whither
wée
loue
him
in
déede
by
true
and
sincere
faith
.
Sometime
the
Lord
trieth
vs
in
signes
,
when
his
setteth
foorth
the
dreadfull
tokens
of
his
wrath
,
in
heauen
,
in
earth
,
and
in
the
sea
:
which
signes
doo
woonderfully
shake
the
minds
of
the
godly
.
Of
this
kinde
of
triall
speaketh
Moises
Exod.
xx
.
Bée
not
afrayde
,
for
the
Lord
is
come
too
trie
you
,
and
that
the
feare
of
him
might
bée
in
you
,
that
yée
might
not
sinne
.
The
Deuil
tempteth
by
falling
from
the
doctrine
by
presumption
in
office
,
by
Idolatrous
woorshippings
,
&
many
otherwayes
,
of
which
I
must
speake
the
.ij.
.
Sunday
in
Lent
.
Men
,
as
well
our
enimies
as
fréends
,
doo
tempt
vs
diuers
ways
:
as
by
doctrine
,
hypocrisie
,
example
,
counsel
,
promis
,
and
threatning
.
Also
man
findeth
in
himselfe
whereby
too
bée
tempted
,
as
originall
sinne
,
and
secondly
many
affections
springing
out
of
the
same
,
which
egge
vnto
attempt
somwhat
ageinst
god
.
Sometime
a
man
is
tempted
of
the
giftes
of
the
minde
or
of
the
bodie
,
suche
as
beautie
,
strength
,
witte
,
woorkmanship
,
and
suche
other
like
,
are
.
Hée
that
wil
not
be
ouercome
by
this
kind
of
temptation
,
let
him
think
that
all
things
are
bestowed
vpon
him
from
heauen
,
for
the
aduauncement
of
Gods
glorie
,
and
the
commoditie
of
other
men
.
Things
circumstant
doo
also
oftentimes
tempt
and
trouble
the
mindes
of
the
godly
:
of
which
some
things
are
before
vs
,
as
the
things
that
hang
ouer
vs
:
some
are
after
or
behind
as
the
things
that
are
past
:
some
are
at
our
right
handes
,
as
the
things
that
are
plesant
:
and
some
at
our
left
handes
,
as
the
things
that
are
sorowful
.
Before
vs
death
threatneth
,
the
dreadful
iudgement
of
God
vexeth
,
and
hel
gapeth
with
open
mouth
vpon
vs
.
After
vs
,
or
behinde
vs
at
our
backs
,
are
our
sinnes
past
,
whiche
disquiet
the
conscience
of
man
.
At
our
right
hands
are
riches
,
honor
,
and
power
:
which
things
haue
throwne
many
men
headlong
intoo
endlesse
destruction
.
At
our
left
hands
,
are
pouertie
,
reproche
,
contempt
,
slaunder
,
&
perils
,
on
sea
,
on
land
,
at
home
,
and
abroade
.
These
kindes
of
temptations
are
moste
gréeuous
:
whiche
are
ouercome
by
faith
,
inuocation
,
often
lifting
vp
of
the
heart
vntoo
God
for
helpe
,
giltlesnesse
of
maners
:
and
too
bée
bréefe
,
by
continual
and
earnest
repentance
.
Thus
much
I
thought
good
too
speak
of
temptation
in
this
place
,
that
wée
might
bée
stirred
vp
too
watchfulnesse
and
praying
,
lest
wée
enter
intoo
temptation
.
¶
Of
the
second
.
IN
the
storie
of
this
miracle
,
these
circumstances
folowing
are
too
bée
considered
.
1
The
trial
of
faith
.
The
disciples
haue
the
Lord
with
them
in
the
ship
,
&
by
reason
therof
they
saile
with
the
more
carelessenesse
.
How
bee
it
,
this
carelessenesse
was
not
of
very
long
continuaunce
.
For
by
meanes
of
a
storme
that
arose
,
the
ship
was
ouerwhelmed
with
waues
.
Whereby
it
came
too
passe
,
that
they
which
a
little
beefore
,
were
too
carelesse
,
are
now
abandoned
too
the
waues
of
the
sea
,
in
a
maner
redie
too
despair
.
Wherfore
let
no
man
trust
too
much
too
prosperitie
,
but
in
prosperitie
let
him
bée
afrayde
.
2
In
this
moste
gréeuous
peril
Christe
slept
,
partly
with
stéep
too
recreate
and
refreshe
his
powers
that
were
weried
with
labours
,
and
partly
to
trie
his
Disciples
faith
:
not
bicause
that
he
béeing
the
searcher
of
heartes
was
ignorant
of
any
thing
,
but
too
the
intent
the
Disciples
might
bée
better
knowen
too
them selues
.
Moreouer
it
is
too
bée
beléeued
,
that
the
Lorde
sléeped
for
this
purpose
also
,
that
greater
Fayth
might
bée
stirred
vp
in
his
Disciples
,
and
that
his
Disciples
béeing
striken
with
the
greater
feare
,
shoulde
call
vpon
him
the
more
earnestly
,
and
set
the
more
by
his
present
ayde
in
the
extremity
of
peril
.
For
if
Christ
had
bin
awake
,
he
had
of
his
owne
accorde
helped
them
at
the
pinche
as
in
so
great
a
daunger
,
though
his
disciples
had
not
prayed
him
.
And
albeit
that
of
his
goodnesse
and
fatherly
affection
towards
vs
,
hée
be
ready
too
giue
vs
all
things
that
be
necessary
to
our
welfare
:
yet
is
hée
not
woont
too
giue
them
but
at
our
entretance
.
For
prayer
is
the
ordinary
instrument
too
atteyn
all
things
that
are
needful
for
vs
of
God
:
whiche
thing
is
done
for
this
cause
,
that
we
should
reuerence
him
the
true
God
,
creatour
&
fountaine
of
all
goodnesse
,
and
acknowledge
oure selues
weake
creatures
,
as
what
(
without
GOD
)
neyther
haue
,
ought
,
nor
ought
are
able
too
do
.
3
The
woorking
of
faith
is
héere
séene
.
For
faith
is
not
an
idle
assent
or
thought
,
but
it
is
a
stout
Giant
which
ouercommeth
the
world
as
Iohn
saith
:
This
is
the
victorie
that
ouercommeth
the
worlde
,
euen
your
faith
,
verely
faith
ouercommeth
:
but
yet
through
the
conquerour
Christ
,
whom
it
possesseth
.
This
faith
hath
too
his
enimie
the
worlde
:
that
is
too
wéete
,
sinne
,
Death
,
the
Diuel
,
daungers
,
and
the
fleshe
.
On
sinnes
side
,
standeth
the
Lawe
,
conscience
,
and
dispaire
.
On
faiths
side
,
standeth
the
Gospel
,
Christes
sacrifice
,
and
assured
confidence
.
Therefore
when
the
Law
assayleth
thée
wyth
his
lightening
,
smoake
,
fyre
,
vapoures
,
and
thunder
:
Let
fayth
take
the
Gospell
vntoo
him
,
and
set
that
betwéene
him
and
the
Lawe
.
And
when
the
Lawe
sayth
:
Cursed
is
euerie
one
that
dooth
not
al
the
things
that
are
written
in
the
booke
of
the
Law
:
set
the
Gospel
ageinst
it
,
saying
:
Euerie
one
that
beléeueth
on
the
Sonne
,
hath
life
euerlasting
.
When
Death
threatneth
death
,
set
thou
ageinst
him
the
ouercommer
of
Death
,
Iesus
Chryst
,
who
casting
Death
in
the
téeth
,
sayth
:
Death
where
is
thy
sting
?
Hel
wher
is
thy
victorie
?
The
same
in
the
Gospell
of
Iohn
sayeth
:
Hée
that
beléeueth
in
mée
,
shall
not
taste
of
Death
for
euermore
,
but
shall
passe
from
Death
vntoo
Lyfe
.
Then
is
Death
profitable
too
the
godly
person
:
for
it
is
only
a
passage
vnto
the
better
life
,
so
little
cause
is
there
that
the
godly
should
be
afrayd
of
it
.
The
Deuill
in
déede
accuseth
and
packs
vp
a
great
beadroll
of
sinnes
toogither
.
But
sette
thou
ageynst
him
the
sentence
of
Chryst
,
which
sayeth
:
The
Prince
of
this
worlde
is
iudged
already
:
and
this
saying
of
Paule
.
It
is
God
that
iustifieth
,
who
then
can
condemne
?
If
hée
lay
our
owne
vnrighteousnesse
too
our
charge
,
Let
vs
answere
with
Paule
:
Him
who
knew
no
sinne
,
made
hée
a
sacrifice
for
sinne
,
that
wée
might
bée
made
the
rightuousnesse
of
God
in
him
.
In
likewise
the
daungers
of
sinne
reprooue
vs
:
for
they
are
as
it
were
a
sermon
of
God
concerning
sinne
.
But
aunswer
thou
,
that
iudgement
beginneth
at
Gods
house
,
&
that
the
Lorde
chastiseth
euerie
childe
whom
hée
receyueth
vntoo
him
,
yea
and
that
too
the
childes
behoofe
.
The
fleshe
moueth
too
despaire
,
But
make
thou
the
fleshe
subiect
too
the
spirite
,
and
say
that
fleshelie
iudgemente
hath
no
place
in
this
behalfe
.
And
so
doo
a
thousande
things
méete
vs
,
that
will
hinder
our
saluation
.
Could
Nero
then
haue
gainsayde
sinne
,
the
Law
,
Death
,
and
the
flesh
in
maner
aforesayd
?
No
verely
.
For
the
onely
children
of
God
haue
that
priuiledge
.
The
rest
are
hilde
in
bondage
vnder
sinne
,
bicause
they
are
the
seruants
of
sinne
,
as
which
commit
sinne
by
mainteining
it
agaynst
the
spirit
,
or
rather
vtterly
quench
the
spirit
with
it
.
Whosoeuer
therfore
will
geinsay
sin
,
the
law
,
death
,
the
deuill
,
the
flesh
.
&c.
let
him
looke
whither
hée
féele
true
repentance
,
let
him
looke
whither
hée
haue
fayth
and
a
good
conscience
,
and
finally
let
him
looke
whither
hée
bée
so
framed
,
that
hée
can
preferre
the
obedience
of
God
,
before
all
the
commodities
of
this
life
,
vtterly
casting
away
all
purpose
of
sinning
.
4
Chryst
findeth
faulte
with
twoo
things
in
his
Disciples
.
First
with
their
fainthartednesse
,
bycause
they
ought
not
too
haue
bin
afrayd
as
long
as
hée
was
with
them
:
for
in
asmuch
as
they
had
séene
so
many
miracles
of
his
,
they
might
easily
haue
learned
,
that
it
is
not
possible
for
him
too
perishe
,
with
whoom
Chryst
is
present
.
And
secondely
with
the
smalnesse
of
their
fayth
:
bicause
they
beleued
not
that
hée
coulde
doo
as
much
sleeping
as
waking
:
or
as
much
vpon
the
sea
as
vpon
the
lande
,
being
the
maker
both
of
sea
and
lande
.
5
And
as
in
sléeping
hée
shewed
himselfe
too
bée
man
:
So
héere
in
commaunding
the
windes
,
hée
prooueth
himselfe
too
bée
GOD
:
both
which
things
doo
serue
the
slendernesse
of
our
Faith
.
For
his
manhood
sheweth
his
good
wil
towardes
vs
,
and
his
godhed
sheweth
his
ablenesse
,
which
twoo
things
are
requisite
in
euerie
frée
acte
.
6
Too
bée
short
,
Chryste
by
this
storie
sheweth
,
that
hée
willed
in
déede
the
saluation
of
men
,
and
especially
of
them
that
call
vpon
him
.
For
as
it
is
his
will
that
we
should
call
vpon
him
in
our
perils
:
so
also
is
it
his
will
too
vtter
his
fatherlie
affection
towards
vs
,
in
deliuering
vs
from
danger
.
¶
Of
the
thirde
.
THis
is
a
most
plesant
Allegorie
.
For
here
is
painted
out
the
state
and
image
of
the
Church
.
The
sea
is
the
world
:
the
ship
is
the
Church
:
the
winde
is
the
Deuil
:
the
Disciples
are
the
godlie
companie
of
the
beléeuers
:
Chryst
is
the
truth
,
and
the
Gospel
is
faith
.
First
mark
héere
,
that
before
Christe
with
his
Disciples
entred
intoo
the
ship
,
the
Sea
was
calme
:
that
is
too
say
,
the
world
slept
soundly
in
his
own
sinnes
.
But
as
soon
as
Christ
entred
into
the
ship
,
ther
arose
a
mighty
tempest
,
in
so
much
as
the
ship
séemed
too
bée
ouerwhelmed
.
But
what
ensued
?
Christe
the
Lord
was
there
present
,
who
could
commaunde
the
sea
and
the
windes
.
Héereby
therefore
wée
may
learne
,
that
out
of
this
little
ship
(
that
is
too
say
the
Churche
)
there
is
no
safegard
.
Howbéeit
we
must
looke
wel
about
vs
héere
,
that
we
take
not
our
enimies
ship
for
the
true
ship
.
The
enimies
ship
is
bothe
better
decked
outwardely
,
and
of
greater
receit
within
.
But
the
true
ship
hath
hir
decking
inwardly
,
and
it
hath
a
muche
more
stately
maister
,
namely
the
holye
Ghost
.
All
the
mariners
that
it
hath
,
are
godly
:
It
hathe
the
woord
of
God
and
the
sacraments
in
right
vse
and
obedience
too
the
ministerie
.
And
with
these
treasures
this
ship
holdeth
it selfe
contented
in
so
great
waues
.
2
It
is
too
bée
obserued
,
that
this
shippe
sayleth
not
in
the
calme
sea
,
but
is
tossed
in
the
waues
whiche
driueth
it
hither
and
thither
:
whiche
thing
too
bée
moste
true
,
the
storie
of
the
world
sheweth
.
When
GOD
had
made
the
world
,
hée
put
this
ship
in
the
middes
of
it
.
And
by
and
by
the
deuil
,
the
enimie
of
Gods
sonne
,
tossed
it
with
stormes
:
and
from
thence
foorthe
it
was
miserably
turmoyled
,
vntoo
the
time
of
Noe
,
and
after
Noe
,
too
Abrahams
time
:
from
Abraham
too
Moyses
time
:
and
from
thence
,
vntil
Christs
time
,
who
too
the
intent
too
saue
this
ship
,
came
intoo
the
world
.
Yet
ceassed
not
the
waues
thereof
as
then
.
But
what
is
the
cause
that
the
world
cannot
abide
this
little
ship
?
for
that
the
Churche
reprooueth
the
woorkes
of
the
worlde
,
that
is
too
say
,
blameth
the
worldly
wyse
men
of
follie
:
condemneth
the
rightuous
men
as
giltie
of
sinne
:
and
aduaunceth
not
the
riche
men
:
but
pronounceth
them
vnhappie
and
wretched
,
vnlesse
true
godlinesse
bée
the
gouernoure
and
ruler
of
their
riches
.
And
this
is
it
that
Christ
promised
,
when
hée
sayde
:
The
holy
Ghoste
shall
reproue
the
world
of
sinne
,
of
rightuousnesse
and
of
iudgement
.
What
had
Abel
offended
against
Caine
,
who
horribly
murthered
him
?
Iohn
answereth
.
Abels
woorkes
were
good
,
and
his
brothers
were
euil
.
What
did
Noe
?
What
did
Hieremie
?
What
did
Esay
?
What
did
Christe
?
and
too
bée
short
,
what
did
so
many
martyrs
from
the
beginning
of
the
world
vntoo
this
day
?
They
would
haue
brought
the
worlde
backe
from
darknesse
vntoo
light
,
that
menne
renouncing
worldy
lusts
,
might
liue
godlily
,
honestly
,
and
vprightly
in
the
world
.
This
is
the
thanke
that
the
worlde
is
woont
too
requite
his
benefactours
withall
.
For
it
woulde
drown
them
in
his
waues
.
Howbéeit
all
things
fall
not
out
as
hée
would
wishe
:
he
cannot
destroy
this
little
ship
vtterly
:
for
out
of
the
bloud
of
the
martyrs
spring
vp
other
newe
martyrs
ageine
.
Wée
may
therefore
learne
hereby
a
holy
arte
against
the
stumbling
blocke
of
persecution
and
fewenesse
.
If
the
tossing
of
the
ship
trouble
thée
:
haue
an
eye
vntoo
Christe
,
whoo
is
present
at
hand
in
the
ship
.
If
the
fewenesse
trouble
thée
:
haue
an
eye
too
the
Arke
of
Noe
,
too
the
Sodomites
,
and
too
the
rest
of
the
whole
world
.
Those
things
that
are
best
,
did
neuer
like
but
the
fewest
.
The
Churche
at
the
beginnning
was
very
small
:
in
the
middes
it
was
biggest
:
and
in
the
ende
it
shal
bée
so
small
againe
,
that
what
with
the
malice
of
the
Deuil
,
and
what
with
the
leude
doctrine
of
Diuels
,
and
what
with
wicked
maners
,
it
may
séem
ouerwhelmed
with
waues
.
In
these
waues
therfore
let
vs
learne
too
waken
Christe
with
oure
calling
vppon
him
,
whoo
is
neuer
away
from
his
ship
,
but
guydeth
it
with
his
holy
spirit
,
his
woord
,
his
sacraments
and
his
discipline
.
Too
whome
with
the
Father
and
the
holy
Ghoste
,
bée
honour
and
glorie
worlde
without
end
.
Amen
.
The
.v.
Sunday
after
Epiphany
.
¶
The
Gospel
.
Math.
xiij
.
HE
put
foorth
another
parable
vntoo
them
,
saying
.
The
kingdome
of
Heauen
is
like
vntoo
a
man
which
sowed
good
seede
in
his
feeld
:
but
while
men
slept
,
his
enimie
came
,
and
sowed
tares
among
wheate
,
and
went
his
way
.
But
,
when
the
blade
was
sprong
vp
,
and
had
brought
foorth
frute
,
then
appeared
the
tares
also
.
So
the
seruants
of
the
housholder
came
,
and
sayd
vntoo
him
:
Sir
didst
not
thou
sowe
god
seede
in
thy
feeld
?
from
whence
then
hath
it
tares
?
He
sayd
vntoo
them
the
enuious
man
hath
done
this
.
The
seruants
sayd
vntoo
him
,
wilt
thou
then
that
we
go
and
weede
them
vp
?
But
he
sayd
,
nay
:
least
while
yee
gather
vp
the
tares
,
yee
plucke
vp
also
the
wheat
with
them
:
let
both
grow
togither
vntill
the
haruest
,
and
in
the
time
of
haruest
,
I
will
say
too
the
reapers
:
gather
yee
first
the
tares
,
and
bind
them
togither
in
sheaues
too
bee
brent
:
but
gather
the
wheate
intoo
my
barne
.
The
exposition
of
the
text
.
OCcasion
of
this
Gospell
,
was
giuen
by
Christes
hearers
,
of
whom
some
were
Hipocrites
,
who
notwithstanding
liked
very
wel
of
them selues
,
that
they
were
accounted
of
Christes
flocke
:
and
other
some
were
sincere
and
good
:
How
bée
it
bicause
they
sawe
a
confused
mixture
of
the
good
and
euill
toogither
,
their
mindes
were
not
a
little
troubled
.
Too
the
intent
therefore
that
the
Lord
might
both
warn
the
one
of
their
hipocrisie
,
and
of
the
punishment
that
shoulde
one
day
ensue
for
it
,
&
raise
vp
the
other
too
stedfastnesse
and
vnvanquishable
confidence
,
by
laying
beefore
them
the
seperation
and
reward
that
was
too
come
:
he
propounded
this
parable
vntoo
them
.
Whereof
the
meaning
is
this
:
that
the
euil
must
be
mixed
with
the
good
in
the
church
,
as
long
as
this
world
standeth
,
which
in
the
end
of
the
world
shall
bée
seperated
one
from
another
:
so
as
vntoo
the
godly
may
be
rendered
reward
,
and
vntoo
the
wicked
deserued
punishment
.
This
Gospel
therefore
serueth
too
this
purpose
,
too
put
the
hipocrites
in
feare
,
and
by
setting
foorth
their
punishment
too
prouoke
them
too
repentaunce
,
and
too
comforte
the
godly
,
arming
them
too
the
sufferance
of
euils
.
And
the
places
of
this
Gospel
are
foure
.
-
1
What
maner
of
kingdome
Christes
kingdome
in
this
world
is
.
-
2
Of
the
enimies
of
this
kingdome
.
-
3
The
prayer
of
Christes
disciples
ageinst
the
enimies
,
&
why
God
suffreth
enimies
in
his
Churche
.
-
4
Of
the
punishment
of
Christes
enimies
,
and
of
the
reward
of
the
godly
.
¶
Of
the
first
.
THe
kingdome
of
heauen
is
taken
diuersly
in
scripture
.
For
first
when
Iohn
sayeth
:
Repent
and
amend
,
for
the
kingdome
of
heauen
is
at
hand
:
the
kingdome
of
heauen
is
none
other
thing
than
the
newnesse
of
life
,
wherby
GOD
setteth
vs
vp
ageine
intoo
the
hope
of
blissed
immortalitie
.
For
deliuering
vs
out
of
the
bondage
of
sinne
and
death
,
he
taketh
vs
too
him selfe
:
that
wandering
as
Pilgrimes
vpon
the
earth
,
we
may
before
hand
possesse
the
heauenly
life
through
faith
.
Therefore
where
as
hée
sayeth
,
the
kingdome
of
heauen
is
at
hand
:
he
meaneth
that
the
restoring
of
vs
vntoo
blissed
life
,
yea
and
the
verye
true
and
euerlasting
felicitie
is
offered
too
vs
in
Christe
.
Besides
this
,
it
signifieth
the
Gospel
of
Christe
it selfe
,
whereby
the
Citizens
are
gathered
toogither
intoo
the
kingdome
of
heauen
,
as
when
the
Lord
sayth
:
the
kingdome
of
heauen
is
within
you
.
Thirdly
it
signifieth
the
frute
of
the
Gospel
preached
in
the
hearts
of
the
godly
:
and
then
it
is
(
as
Paule
defineth
in
the
xiiij
.
too
the
Romaines
:
)
righteousnesse
,
ioy
,
spirite
,
and
peace
of
conscience
.
Fourthly
it
signifieth
the
felicitie
too
come
,
in
euerlasting
life
after
the
iudgement
:
as
when
Christe
promiseth
it
should
come
too
passe
,
that
manie
shall
come
from
the
East
and
from
the
Weast
,
and
sit
down
with
Abraham
,
Isaac
,
and
Iacob
in
the
kingdom
of
heauen
.
Fifthly
it
signifieth
the
verie
visible
Churche
it selfe
in
this
world
,
wherin
are
good
and
euil
mingled
toogither
vntil
haruest
time
:
that
is
too
say
,
til
the
end
of
this
world
.
In
this
signification
is
the
kingdome
of
heauen
taken
in
this
Gospell
:
of
which
kingdome
I
wil
nowe
speake
a
fewe
things
out
of
this
present
parable
.
The
kingdome
of
Heauen
is
like
a
man
that
sowed
good
seed
in
his
feeld
.
&c.
The
man
that
soweth
,
is
Chryst
,
verie
God
and
verie
man
.
The
féeld
is
the
world
.
The
séed
are
the
children
of
the
kingdom
.
Eche
of
these
thre
doo
teach
many
things
.
For
first
when
Chryst
is
called
a
sower
,
these
things
are
ment
therby
.
First
how
great
the
dignitie
of
the
Church
is
,
which
hath
the
sonne
of
God
too
hir
founder
.
Secondly
,
that
the
wise
of
the
world
doo
not
sowe
the
church
(
for
that
belongeth
alonely
vntoo
Chryst
)
and
therefore
that
it
is
not
preseued
by
the
wisedom
of
the
world
.
Thirdely
,
that
it
is
the
office
of
Chryst
too
sowe
,
that
is
too
say
,
too
teache
rightuousnesse
and
eternall
saluation
.
Fourthly
,
that
no
man
can
become
good
séede
,
(
that
is
too
say
,
be
iustified
and
renued
too
eternall
life
)
without
Chryst
the
sower
.
Secondly
in
as
much
as
the
world
is
called
Christs
féeld
,
many
things
are
offered
vs
too
thinke
vpon
.
Firste
,
that
no
any
one
kingdome
of
the
worlde
,
not
Italie
,
not
Greece
,
not
Iewrie
,
no
nor
any
other
nation
vnder
the
sunne
,
can
claime
too
it self
alone
too
bée
the
Lords
féeld
.
For
all
the
whole
world
is
that
féelde
,
wherein
Chryst
the
sower
soweth
this
séede
.
Wherfore
,
like
as
no
nation
,
no
nor
any
may
iustly
complain
that
he
is
shut
out
of
the
kingdom
of
heauen
:
so
no
people
can
(
as
I
sayde
)
chalenge
this
glorie
too
it selfe
alone
.
Secondly
,
héere
it
is
séene
that
Gods
mercie
is
infinite
,
whoo
offereth
Chrystes
benefites
(
that
is
too
wit
,
wisedome
,
iustification
,
sanctification
,
and
redemption
)
too
all
men
throughoute
the
wide
world
.
Thirdly
.
It
is
to
be
obserued
,
why
the
world
is
called
a
feld
.
For
vnder
this
Metaphor
is
signified
that
manuring
is
néedfull
.
For
as
this
féeld
is
too
bée
tilled
by
the
preaching
of
repentance
:
so
is
it
also
too
bée
watered
with
the
blood
&
spirit
of
Chryst
:
otherwise
the
séede
is
choked
,
and
so
perisheth
.
The
séede
in
this
place
signifieth
,
both
that
which
is
sowen
,
and
that
which
groweth
.
What
is
sowen
?
Chrysts
Gospell
:
which
as
it
offreth
frée
remission
of
sinnes
:
so
it
requireth
a
continuall
repentance
.
This
séed
(
that
is
too
say
,
Christes
Gospell
)
the
féeld
receyueth
by
fayth
.
But
it
is
cherished
and
preserued
by
the
holy
Ghost
,
that
it
bée
not
drowned
by
the
stormes
of
the
fleshe
,
and
of
persecution
,
and
so
die
and
come
too
naught
.
Ageyne
,
that
which
commeth
of
the
séede
is
called
séede
also
:
namely
the
Wheate
it selfe
,
that
is
too
say
,
the
children
of
God
.
For
the
woord
of
God
or
the
Gospell
,
is
that
incorruptible
séede
,
whereof
wée
growe
ageyne
the
children
of
God
.
This
therfore
is
the
description
of
the
kingdome
of
Heauen
,
that
is
too
say
of
Gods
Church
in
this
world
.
Wherby
wée
are
taught
,
first
that
the
Church
is
not
the
woork
of
any
other
man
,
than
of
the
Sonne
of
God
.
And
therefore
right
fonde
is
the
Pope
,
when
hée
braggeth
himself
too
bée
the
sower
of
this
Church
.
And
secondly
,
that
this
Church
is
not
builded
by
mans
doctrine
,
but
onely
by
the
Gospell
of
Iesus
Chryst
,
which
whosoeuer
doo
teach
purely
,
are
the
woorkfelowes
of
Chryst
the
sower
.
¶
Of
the
seconde
.
THis
Parable
teacheth
that
Chrystes
kingdome
shall
always
haue
enimies
,
in
like
wise
as
the
first
promis
also
telleth
in
the
third
of
Genesis
.
The
séede
of
the
serpent
shall
lie
in
waite
for
the
séede
of
the
woman
.
How
true
this
is
,
the
storie
of
the
Church
from
thenceforth
that
the
séed
was
promised
,
vntoo
this
present
day
,
teacheth
vs
.
Whersoeuer
is
an
Abell
,
there
is
also
some
a
Cain
.
Wheresoeuer
is
an
Isaac
,
there
is
also
an
Ismaell
.
Where
as
is
a
Iacob
,
there
is
also
some
Esau
or
other
.
Whereas
is
a
Dauid
,
there
is
also
a
Saule
.
Whereas
is
a
Christ
,
there
is
also
a
Iudas
.
Wheras
is
Paul
,
there
is
also
some
Nero.
And
wée
must
not
looke
too
haue
it
otherwise
.
For
Sathan
lieth
alwayes
in
waite
for
Christes
churche
,
whiche
he
endeuoreth
eyther
vtterly
too
abolishe
,
or
els
too
defile
it
with
wicked
doctrine
and
maners
.
But
when
come
the
enimies
?
When
men
sleep
then
commeth
the
enimie
and
soweth
Darnell
.
By
this
sléepe
are
noted
both
the
ministers
of
the
woord
,
and
also
the
héerers
therof
.
The
ministers
of
the
woord
are
sayde
too
sléepe
when
they
doo
not
their
dutie
faithfully
in
teaching
things
that
are
holsome
:
in
admonishing
those
that
séeme
too
bée
slouthful
:
in
rebuking
those
whom
they
sée
not
too
walke
the
right
way
too
the
truth
of
the
Gospel
:
in
comforting
the
fearful
consciences
:
and
in
confuting
erronious
opinions
whiche
fight
with
the
foundation
,
that
is
too
say
:
the
articles
of
our
faith
.
The
hearers
also
are
sayde
too
sléepe
,
when
they
eyther
heare
the
woord
negligently
,
or
else
were
colde
and
by
little
and
little
fall
away
,
as
wée
sée
many
doo
now
a
dayes
.
When
men
sléepe
so
,
then
commeth
the
enimy
,
and
that
bicause
hée
is
the
enimy
of
Christe
,
whose
kingdome
(
that
is
too
say
,
the
Churche
)
hée
desireth
too
wast
,
and
too
enlarge
his
owne
kingdome
by
lying
and
murder
.
What
dooeth
the
ennimie
?
Hée
soweth
in
the
Lordes
féelde
.
What
?
First
,
false
and
hereticall
doctrine
fighting
ageinst
the
Articles
of
oure
faithe
.
And
this
practise
hée
béegan
in
Paradise
,
continuing
it
on
stil
in
all
ages
.
For
whersoeuer
the
true
and
sincere
doctrine
of
the
gospel
is
preched
,
there
also
is
the
enimie
at
hand
,
too
poyson
the
fountaines
of
our
Sauiour
with
his
owne
venim
,
least
men
should
drawe
saluation
out
of
the
pure
fountaines
of
our
Sauioure
.
Secondly
hée
soweth
contempt
of
the
woord
in
many
.
Of
these
séedes
spring
vp
Darnel
,
that
is
too
say
naughtie
children
,
as
are
first
Hipocrites
:
secondly
Sophisters
:
thirdly
Tirants
:
fourthly
blasphemers
:
and
fifthly
wicked
men
.
And
all
these
knitting
their
powers
toogither
,
assault
the
church
,
that
is
too
say
,
that
little
séelie
flocke
of
Christes
.
But
what
meaneth
it
that
he
sayth
,
that
the
enuious
man
hauing
cast
his
séede
of
Darnel
in
the
Lords
féelde
,
went
his
way
?
Dooth
the
Deuil
depart
from
Hipocrites
,
Sophisters
▪
and
Tirants
?
In
no
wise
.
But
he
is
therefore
sayd
too
go
his
way
,
for
that
he
putteth
on
another
face
.
He
wil
not
séeme
an
enimie
,
but
the
spirite
of
God
&
an
Angel
of
light
,
as
it
is
too
be
séene
in
the
Anabaptists
,
whoo
make
great
boast
of
Gods
spirit
,
and
of
secret
Reuelations
,
when
as
notwithstanding
,
they
be
deceyued
by
the
sleights
of
Sathan
.
And
so
this
second
place
teacheth
,
first
that
the
church
hath
hir
enimies
euen
in
the
middes
of
the
féelde
,
that
is
too
say
in
the
outward
societie
of
the
church
.
Secondly
it
admonisheth
vs
that
wée
consent
not
to
our
enimies
.
Thirdely
,
that
wée
may
learne
too
descerne
the
enimies
from
the
true
Citizens
of
the
Church
.
Fourthly
it
warneth
vs
,
that
after
the
example
of
many
,
we
should
not
eyther
altoogither
fal
vtterly
frō
the
Churche
,
or
bée
offended
at
the
calamitie
of
the
Churche
,
whiche
in
this
life
is
set
open
too
the
iniuries
of
so
many
enimies
.
¶
Of
the
third
.
THe
seruants
come
too
the
master
of
the
houshold
,
and
say
:
Diddest
thou
not
sowe
good
seede
in
thy
feelde
?
By
this
〈◊〉
of
the
seruants
too
the
●aister
of
the
house
,
is
signified
the
prayer
of
the
godly
for
the
Churche
,
ageinst
sects
&
stumbling
blocks
in
the
Church
.
For
as
the
godly
doo
continually
pray
for
the
prosperitie
and
welfare
of
the
Church
:
so
doo
they
praye
that
no
euill
or
hurteful
things
may
befall
it
:
which
thing
is
too
bée
séen
euery where
in
Dauids
Psalmes
.
Aske
those
things
(
saith
hée
)
which
are
for
the
peace
of
Hierusalem
:
so
mighte
they
prosper
that
loue
thée
.
Contrary-wise
.
Let
mine
enimies
bée
confounded
(
sayeth
hée
)
and
let
them
bée
destroyed
that
would
mée
euil
.
Also
in
the
seuenth
Psalme
:
Let
his
woorke
turne
vpon
his
owne
head
,
and
let
his
wickednesse
light
vpon
his
owne
croune
.
But
how
can
this
stand
with
Chrysts
commaundement
,
who
bids
vs
too
pray
for
them
that
cursse
vs
&
doo
vs
wrong
?
The
prayer
of
the
Church
ageinst
hir
enimies
hath
alwaies
a
condition
of
Repentance
and
Conuersion
annexed
vnto
it
.
For
the
méening
therof
is
,
eyther
that
they
may
bée
conuerted
vntoo
repentance
,
or
else
that
they
may
bée
confounded
&
perish
,
that
they
may
not
always
crake
blasphemies
ageinst
God
,
and
bée
troublesome
too
Gods
saincts
.
Wée
must
therfore
pray
for
our
enimies
,
that
they
may
bée
conuerted
,
wée
must
pray
ageynst
them
,
that
they
may
bée
confounded
&
disappointed
of
their
deuises
,
wherby
they
practise
myschéefe
ageinst
Chrystes
Church
.
Wilt
thou
(
sayd
his
seruantes
)
that
wee
go
and
pluck
them
vp
by
the
roote
?
too
whome
hee
sayd
,
No
:
but
let
them
both
growe
togither
least
in
gathering
the
Darnell
yee
plucke
vp
the
Wheat
therwith
▪
〈…〉
¶
Of
the
fourth
.
ANd
in
the
time
of
haruest
,
I
will
say
too
the
haruest
folke
:
first
gather
yee
toogither
the
darnell
,
and
binde
it
toogither
in
bundels
too
bée
burnt
,
but
gather
the
wheat
intoo
my
barne
.
Here
he
preacheth
of
the
separating
of
the
godly
from
〈…〉
curse
of
al
creatures
:
which
punishment
how
horrible
it
is
,
no
toong
is
able
too
expresse
.
Besides
this
,
they
shal
be
punished
with
double
fire
:
namely
wyth
the
fire
of
euil
conscience
,
the
torment
wherof
shall
neuer
haue
end
:
and
with
fire
burning
the
bodie
and
not
consuming
it
:
for
the
bodie
being
adiudged
too
eternall
torture
,
shall
féele
euerlasting
fire
.
If
wée
thought
vpon
these
things
earnestly
,
wée
woulde
not
bée
so
colde
in
matters
of
our
saluation
.
In
the
sentence
giuen
vpon
the
godlie
,
is
set
forth
a
double
reward
:
namely
the
blissing
of
the
father
,
&
his
inheritance
of
Gods
kingdome
.
The
one
is
set
as
contrarie
ageinst
cursing
,
and
the
other
is
set
ageinst
eternall
punishment
.
Wée
may
therfore
gather
a
double
argument
héereof
.
One
of
the
punishment
of
the
vngodlie
,
and
the
other
of
the
rewarde
of
the
godlie
.
And
eyther
of
them
both
(
if
it
bée
thought
vpon
as
it
ought
too
bée
)
is
effectuall
too
woorke
in
vs
the
feare
of
God
and
true
and
continual
repentance
.
By
this
meanes
therefore
all
the
whole
Parable
ameth
at
this
marke
:
that
the
vngodly
should
leaue
his
own
way
,
wherby
hée
sinneth
:
that
the
vnrighteous
shoulde
leaue
his
thought
,
wherby
hée
dispaireth
of
the
forgiuenesse
of
his
sinnes
,
and
(
according
too
the
saying
of
the
Prophet
)
bée
conuerted
too
the
Lord
,
bicause
hée
is
readie
too
forgiue
.
In
this
readinesse
nothing
wanteth
:
but
there
is
in
it
almightie
mercifulnesse
,
and
mercifull
almightinesse
,
too
whome
be
glorie
for
euer
.
Amen
.
The
Sunday
called
Septuagesima
.
¶
The
Gospell
.
Math.
xx
.
THe
kingdom
of
Heauen
is
like
vntoo
a
man
that
is
an
housholder
,
which
wente
out
early
in
the
morning
too
hire
labourers
intoo
his
vineyarde
.
And
when
the
agreement
was
made
with
the
laborers
for
a
penny
a
day
,
he
sent
them
into
his
vineyard
.
And
he
went
out
about
the
thirde
houre
,
and
saw
other
standing
ydle
in
the
market
place
,
and
said
vnto
them
:
Go
ye
also
into
the
vineyard
,
and
whatsoeuer
is
right
,
I
wil
giue
you
.
And
they
went
their
way
.
Ageine
,
hee
went
out
about
the
.vj.
and
.ix.
houre
,
and
did
likewise
.
And
about
the
.xj.
hour
he
went
out
,
and
found
other
standing
ydle
,
and
sayd
vnto
them
:
Why
stand
yee
here
al
the
day
idle
?
They
sayde
vnto
him
:
Bicause
no
man
hath
hired
vs
.
He
sayth
vnto
them
:
Go
ye
also
into
the
vineyarde
,
and
whatsoeuer
is
right
,
that
shall
ye
receiue
.
So
when
euen
was
come
,
the
Lord
of
the
vineyard
sayd
vnto
his
Stewarde
:
Call
the
Laborers
,
and
giue
them
their
hire
,
beginning
at
the
last
vntill
the
first
.
And
when
they
did
come
that
came
about
the
eleauenth
houre
,
they
receyued
euery
man
a
penny
:
But
when
the
firste
came
also
,
they
supposed
that
they
should
haue
receyued
more
,
and
they
likewise
receyued
euery
man
a
peny
.
And
when
they
had
receyued
it
,
they
murmured
ageinst
the
good
man
of
the
house
,
saying
:
These
last
haue
wrought
but
one
hour
,
and
thou
hast
made
them
equall
with
vs
which
haue
born
the
burthen
and
heate
of
the
day
.
But
he
aunswered
vnto
one
of
them
,
and
sayde
:
Freende
I
doo
thee
no
wrong
:
diddest
thou
not
agree
with
mee
for
a
pennie
?
Take
that
thine
is
,
and
goe
thy
way
:
I
wil
giue
to
this
last
euen
as
vntoo
thee
.
Is
it
not
lawful
for
me
to
do
as
me
listeth
with
mine
owne
goodes
?
Is
thine
eye
euill
bicause
I
am
good
?
So
the
last
shall
be
first
,
and
the
first
shall
be
last
.
For
many
be
called
,
but
few
be
chosen
.
The
exposition
of
the
text
.
THis
Parable
setteth
before
our
eyes
the
image
of
the
Churche
.
For
therein
is
shewed
howe
the
Church
(
which
is
likened
too
a
Uineyarde
)
is
dealte
wythall
.
For
as
the
woorkemen
are
in
respecte
of
a
Uineyarde
:
so
are
men
in
respect
of
the
Church
.
The
workmen
are
called
intoo
the
vineyard
,
some
soner
,
and
some
later
.
Some
labor
much
and
long
time
,
&
some
labor
little
and
short
time
.
So
of
men
,
some
sooner
,
some
later
,
are
gathered
intoo
the
Churche
by
the
preaching
of
the
Gospel
:
and
they
worke
some
more
,
some
lesse
.
Moreouer
,
as
the
housholder
giueth
too
some
their
dayes
wages
vppon
couenaunt
,
and
vntoo
other
some
as
muche
of
his
owne
good
will
:
so
in
likewise
our
heauenly
Father
is
a
like
bountiful
too
all
that
labour
in
his
Churche
.
Ageine
as
the
housholder
biddeth
the
proud
and
stubborn
go
their
wayes
,
and
maketh
muche
of
those
that
take
his
liberalitie
in
good
worthe
.
So
God
the
father
reiecteth
those
that
séek
rewarde
of
workes
,
whereas
hée
bestoweth
eternall
life
vppon
those
that
depend
vpon
his
frée
and
franke
good
wil.
And
so
the
meaning
of
this
Gospel
is
,
that
no
man
eyther
truste
in
his
owne
workes
,
if
they
be
many
:
or
despaire
if
they
bée
none
:
but
onely
depend
vpon
the
goodnesse
of
God
,
walking
in
the
feare
of
the
Lord
.
And
héereof
may
thrée
places
be
made
.
-
1
That
euery
Christian
is
hyred
intoo
the
Lordes
vineyard
too
worke
.
-
2
A
generall
doctrine
concerning
good
works
,
and
the
rewarde
of
good
works
.
-
3
Of
Chrystes
saying
:
So
shall
the
last
bée
first
,
and
the
first
be
last
:
many
are
called
and
few
chosen
.
¶
Of
the
first
.
THe
Church
of
God
is
in
the
scriptures
oftentimes
called
the
Lords
vineyard
:
and
that
,
first
bicause
the
Lord
hath
chosen
it
,
and
vouchsaued
too
make
a
couenaunt
of
grace
and
euerlasting
saluation
with
it
,
and
bestowed
innumerable
benefites
vpon
it
,
and
hathe
planted
and
furnished
it
.
All
the
whole
Church
is
a
vineyard
:
and
all
Christians
are
the
vine
braunches
,
whiche
in
an
other
respect
are
also
called
workemen
.
Secondly
this
naming
of
it
,
sheweth
how
muche
the
Lord
estéemeth
his
Churche
:
for
no
possession
is
more
precious
than
a
vineyarde
.
Neyther
dooth
any
require
greater
or
more
continuall
laboure
.
Thirdly
when
as
the
Lord
calleth
his
churche
a
vineyarde
,
he
commendeth
his
own
care
and
earnestnesse
towards
vs
.
Fourthly
this
name
signifieth
,
that
we
haue
néede
of
continuall
looking
too
,
and
of
continuall
care
and
that
the
Lord
had
néede
too
put
too
his
hande
,
if
he
minde
too
haue
true
&
fruteful
vine
braunches
.
Fifthly
that
they
whiche
are
receiued
intoo
the
churche
,
are
bound
too
bring
foorth
good
frute
.
For
as
the
vine
branches
doo
bring
foorth
good
grapes
,
&
not
wilde
grapes
:
so
Christians
must
doo
the
woorks
of
the
spirit
,
&
not
of
the
fleshe
.
Now
is
too
be
séen
,
how
euery
Christian
must
behaue
himself
in
the
Lords
vineyard
.
For
as
there
bée
sundry
duties
in
a
vineyard
,
for
one
planteth
,
another
watereth
,
another
shreddeth
,
another
bindeth
,
another
vnderproppeth
,
another
diggeth
,
and
another
dungeth
the
earth
:
So
are
there
sundry
vocations
and
offices
in
the
Church
,
according
too
the
diuersitie
wherof
,
men
must
labour
in
the
Churche
.
The
Lord
appointeth
vntoo
euery
man
his
taske
,
according
too
his
owne
wil.
For
like
as
in
a
vineyard
,
the
housholder
giueth
to
one
man
a
shreddinghook
,
too
another
a
spade
,
and
too
another
a
knife
or
a
hatchet
:
So
in
the
churche
one
is
appointed
of
God
too
bée
a
preacher
,
another
too
be
a
magistrate
,
the
third
too
be
a
householder
,
the
fourth
a
teacher
in
a
schoole
,
another
to
bée
a
scholler
,
and
another
too
be
a
craftsman
,
and
so
foorth
.
But
héer
euery
man
in
his
labor
must
consider
thrée
things
.
First
whither
his
labour
be
profitable
in
the
vineyarde
,
and
commaunded
him
by
the
housholder
.
Secondly
what
is
too
be
auoyded
of
him
in
his
laboring
.
Thirdly
what
,
and
how
it
is
too
bée
doone
.
Whither
thy
labor
bée
profitable
,
&
commaunded
thée
by
the
housholder
,
thou
maist
know
by
twoo
things
:
namely
by
the
commaundement
,
and
by
thy
calling
.
Euery
labor
that
maketh
too
the
planting
,
watering
,
cherishing
,
and
preseruing
of
this
vineyard
,
hath
a
commaundement
:
that
is
too
wit
:
the
labor
that
serueth
too
the
glory
of
God
,
the
edifying
of
the
church
,
&
the
harbroughs
of
the
church
,
that
is
too
say
,
common
weales
and
housholdes
:
is
commanded
by
God
in
the
first
table
and
in
the
fourth
commandement
.
Besides
this
,
it
is
not
inough
that
thou
arte
commaunded
too
labour
,
vnlesse
thou
bée
enabled
too
labor
in
lawfull
vocation
.
For
hée
that
taketh
vpon
him
too
labour
in
the
vineyard
without
calling
,
is
rash
and
bringeth
foorth
no
frute
.
In
labouring
thou
must
béeware
,
firste
that
thou
bée
not
proud
if
thou
séeme
too
thy selfe
too
labor
more
,
or
also
better
than
another
man
.
Secondely
,
that
thou
haue
not
an
eye
too
the
rewarde
of
thy
labor
performed
,
but
too
the
commaundement
of
the
housholder
,
whoo
hath
set
thée
in
the
vineyard
,
too
the
intent
thou
shouldest
woork
.
Thirdely
,
that
thou
despise
not
such
as
woork
lesse
than
thy self
.
And
fourthly
,
that
thou
grudge
not
ageinst
the
master
of
the
house
,
though
he
apéer
liberall
too
them
that
séeme
too
haue
wrought
lesse
than
thou
.
What
is
to
bée
looked
vnto
,
and
continually
too
bée
thought
vpon
while
thou
art
woorking
?
First
it
behooueth
euery
man
too
think
hée
is
brought
intoo
the
Lords
vineyarde
,
not
too
bée
ydle
,
but
too
woork
.
For
in
the
Lordes
vineyarde
there
is
no
roome
for
slouth
and
sluggishnesse
.
No
man
can
(
without
displeasing
the
master
of
the
house
)
put
ouer
his
taske
too
another
man
.
Therefore
whoosoeuer
is
brought
intoo
this
vineyarde
,
let
him
labor
lustily
without
deceyt
.
For
cursed
is
hée
that
dooth
the
Lords
woork
deceitfully
.
Secondly
in
laboring
let
him
think
he
standeth
in
his
masters
sight
,
whoo
not
only
beholdeth
the
outward
doings
:
but
also
seeth
the
secretes
of
the
hart
,
and
estéemeth
the
work
by
the
méening
of
the
hart
,
rather
than
by
the
effect
of
the
woorke
.
Thirdly
this
looking
on
of
the
master
,
shal
stir
vp
the
laborer
too
woork
héedfully
,
that
hée
may
with
a
chéerfull
minde
beare
out
the
heate
and
burthen
of
the
day
.
Fourthly
an
eye
is
too
bée
had
too
nothing
else
,
than
too
the
goodnesse
of
the
housholder
God
which
commaundeth
too
labor
:
and
that
one
thing
alone
wil
encorage
a
man
too
go
through
with
his
task
lustily
.
Fifthly
when
thou
hast
doon
all
that
thou
canst
doo
,
thou
shalt
say
,
thou
arte
an
vnprofitable
seruant
.
For
if
thou
eyther
be
proude
bicause
thou
camest
sooner
intoo
the
Lords
vinyard
,
or
despise
others
that
may
séem
too
haue
wrought
lesse
than
thou
,
or
murmur
ageinst
the
goodman
of
the
house
whoo
is
alike
liberall
too
others
as
too
thée
:
thou
shalt
héer
.
Frend
I
doo
thee
no
wrong
,
diddest
thou
not
couenant
with
mee
for
a
penny
?
take
that
is
thine
owne
,
and
go
thy
way
:
Is
it
not
lawfull
for
mee
too
doo
with
mine
owne
what
I
list
?
Is
thine
eye
euill
bicause
I
am
good
?
Thrée
things
are
héer
founde
faulte
with
in
the
murmurer
.
First
that
hée
presumeth
vpon
the
woorthinesse
of
his
woork
.
Secondly
that
he
doth
not
commend
and
set
forth
the
liberalitie
of
the
householder
,
but
rather
blameth
him
for
it
.
Thirdly
that
hée
enuieth
other
men
for
the
bountifulnesse
of
the
liberall
householder
towardes
them
.
Suche
are
all
they
that
séeke
too
iustifie
themselues
by
woorkes
,
béeing
vtterly
voyde
of
fayth
.
¶
Of
the
second
.
TO
the
intent
wée
may
the
more
distinctly
vnderstand
the
doctrine
of
good
workes
,
thrée
things
are
to
bée
throughly
weyed
.
First
what
things
are
requisit
to
the
account
of
good
woorks
.
Then
what
are
the
causes
of
good
woorks
:
and
thirdly
why
God
hath
added
so
many
&
so
notable
promises
vntoo
good
woorks
,
and
why
hée
voutsaueth
rewards
vntoo
them
.
As
perteining
too
the
first
fiue
things
are
requisite
,
that
a
woork
doone
by
man
may
woorthyly
bée
called
good
.
One
is
commaundement
.
Another
is
Chrystes
spirit
.
The
third
is
faith
.
The
fourth
is
a
right
end
.
And
the
fifth
is
grace
,
wherthrough
the
default
is
taken
in
good
woorth
.
Now
that
too
the
ratifying
of
a
good
woorke
,
commaundement
is
required
,
it
is
manifest
by
these
foure
things
:
by
our
owne
state
,
by
the
commaundement
,
by
the
forbidding
,
and
by
the
maner
of
worshipping
God
.
Our
state
is
that
wée
should
bée
the
seruantes
of
God
,
and
hée
bée
our
Lord
God
.
Wherfore
as
it
is
his
prerogatiue
,
too
commaund
vs
what
wée
shall
doo
:
so
is
it
our
duty
,
too
folow
his
wil
as
the
moste
certeine
rule
of
our
dutie
.
The
same
thing
teacheth
the
commaundement
.
Ezech.
20.
Walke
yée
in
my
precepts
,
and
kéep
my
iudgements
,
and
do
them
▪
Esay
.
48.
I
am
the
Lord
thy
God
that
teacheth
thée
profitable
things
,
and
maketh
thée
walke
in
the
way
that
thou
walkest
.
Hierem.
33.
I
haue
made
thée
a
watch
man
ouer
the
house
of
Israel
,
thou
shalt
hear
the
woord
out
of
my
mouth
,
&
thou
shalt
doo
my
message
too
them
from
mée
.
The
forbidding
is
manifest
.
Deut.
12.
Yée
shall
not
doo
euery
one
of
you
what
séemeth
right
too
him selfe
.
Ezechiel
.
20.
Walke
not
in
the
commaundements
of
your
fathers
.
The
maner
of
worshipping
God
,
requireth
that
the
work
that
should
please
him
,
should
bée
commaunded
by
him
:
and
therupon
the
Lorde
telleth
vs
plainly
,
it
is
too
no
purpose
too
woorship
him
with
the
commaundementes
and
doctrines
of
men
.
And
Esay
.
29.
It
is
named
one
of
the
wickednesses
for
whiche
the
Lord
threatneth
euils
vntoo
his
people
,
that
they
worshipped
him
with
the
commaundements
of
men
,
wherfore
Paule
Col.
2.
dooth
manifestly
condemn
all
wilworshipping
.
Héereby
therefore
it
is
euident
,
that
too
the
ratifying
of
a
good
work
,
the
commaundement
of
God
is
requisite
.
Therefore
let
the
woorde
of
God
bée
our
lampe
too
shine
before
vs
in
all
our
dooings
.
Secondly
,
vntoo
the
ratifying
of
a
good
worke
,
is
required
Chrystes
spirit
.
For
whosoeuer
bée
led
by
the
spirit
of
God
,
they
be
the
sonnes
of
GOD
.
The
spirit
of
the
fleshe
defileth
the
worke
,
in
so
muche
that
they
which
are
in
the
fleshe
,
cannot
please
God
.
Then
haue
wée
néed
of
the
spirite
that
regenerateth
vs
intoo
new
men
,
without
the
which
neyther
wée
nor
our
woorks
doo
please
.
Thirdly
is
faith
required
.
For
by
faith
the
person
is
reconciled
too
God
,
and
made
rightuous
.
Through
faith
then
are
our
woorks
also
acceptable
.
For
without
faith
it
is
impossible
too
please
God
.
For
whatsoeuer
is
not
of
faith
,
is
sinne
.
Fourthly
is
required
a
right
ende
,
too
the
goodnesse
of
the
work
,
according
as
these
words
of
Augustine
testifie
.
Knowe
thou
(
sayth
hée
)
that
vertues
are
too
be
discerned
from
vices
,
not
in
working
,
but
in
end
.
The
working
is
that
which
is
to
bée
doon
,
and
the
end
is
that
for
which
it
is
too
bée
doon
.
Therfore
when
a
man
dooth
any
thing
wherein
he
séemeth
not
too
sinne
,
if
he
doo
it
not
too
that
end
for
which
he
ought
too
doo
it
,
he
is
conuinced
too
sinne
.
And
it
is
méete
that
the
vttermoste
end
of
all
our
dooings
,
bée
the
glory
of
God
,
vnder
which
many
other
are
often
times
ordeyned
.
Fifthly
too
the
accomplishment
of
a
good
woork
,
is
required
grace
,
whereby
the
default
is
taken
in
good
worthe
.
For
although
he
that
is
iustified
by
faith
,
dooth
not
fulfil
the
law
of
God
,
but
rather
findeth
many
blemishes
in
all
his
woorkes
:
yet
doo
his
woorks
please
God
in
déed
,
and
what
fault
so
euer
is
in
them
,
that
dooth
grace
couer
.
These
are
the
fiue
things
therefore
that
are
requisite
too
the
ratifying
of
a
good
woork
,
without
whiche
the
woork
can
in
no
wise
be
called
good
before
God
.
Now
,
whiche
I
promised
in
the
second
place
,
I
wil
recite
the
causes
that
may
moue
throughly
too
do
good
:
and
they
are
in
all
,
thrée
:
necessitie
,
dignitie
,
and
rewarde
.
Necessitie
is
of
fiue
sortes
:
that
is
too
wit
,
of
commaundement
,
of
det
,
of
keping
faith
,
of
eschuing
punishement
,
and
of
conuersion
.
The
first
necessitie
is
Gods
commaundement
,
wheruntoo
al
reasonable
creatures
ought
too
obey
.
And
Paule
sayth
.
This
is
Gods
wil
,
that
you
should
be
made
holy
.
The
second
necessitie
is
dette
,
whereof
Rom.
8.
wée
are
detters
too
GOD
and
not
too
the
fleshe
.
For
we
are
not
masters
of
our selues
,
but
we
are
his
who
hathe
redéemed
vs
with
his
precious
bloud
.
The
thirde
necessitie
is
faith
,
whiche
cannot
bée
kept
as
long
as
wée
folowe
sinne
ageinst
conscience
.
Whervppon
Paule
sayth
.
If
any
man
haue
not
a
care
of
those
that
are
his
,
and
chéefly
of
those
that
are
of
his
owne
houshold
,
hée
hathe
renounced
the
fayth
,
and
is
worse
than
an
Infidel
.
Fight
thou
an
honeste
fighte
,
hauing
faith
and
a
good
conscience
.
The
fourthe
necessitie
is
the
eschuing
of
punishement
.
For
their
iniquities
(
saith
Dauid
)
thou
punishest
the
children
of
men
.
The
fifth
necessitie
is
conuersion
.
As
truely
as
I
liue
(
saith
the
Lord
)
I
wil
not
the
death
of
a
sinner
,
but
that
hée
shuld
conuert
and
liue
.
For
when
a
man
turneth
too
amendment
,
hée
is
quickened
ageine
,
and
regenerated
intoo
a
newe
man
,
that
he
may
from
thenceforthe
mortifie
the
déeds
of
the
fleshe
,
by
the
spirite
.
Rom.
8.
The
second
cause
of
good
works
is
dignitie
.
For
those
that
be
iustified
,
are
the
children
of
God
:
they
are
gods
holy
temple
,
they
are
kings
and
préests
,
annointed
of
the
holy
Ghost
.
Who
béeing
endued
with
rightuousnesse
,
ought
too
set
forthe
God
with
minde
,
voice
,
confession
,
and
conuersation
.
The
third
cause
is
rewarde
,
that
is
too
say
,
the
recompensing
of
the
patience
and
obedience
of
the
beléeuers
towardes
God
.
For
God
promiseth
rewarde
:
whiche
wee
must
looke
for
by
faith
,
not
hauing
any
respecte
too
the
woorks
that
wée
haue
doone
,
but
too
the
frée
promises
.
So
in
the
eleuenth
too
the
Hebrues
,
Moyses
is
read
to
haue
had
respect
to
the
recompensing
.
Therfore
when
GOD
promiseth
recompence
,
wée
must
doo
twoo
things
.
First
we
must
acknoweledge
the
vnworthinesse
and
imperfection
of
our
own
work
.
And
secondly
we
must
stedfastly
beléeue
,
that
God
the
promiser
is
true
of
his
promises
,
trusting
wholy
too
the
goodnesse
of
him
that
promiseth
,
and
not
too
the
woorthinesse
of
the
work
.
In
the
thirde
place
,
I
propounded
it
as
a
thing
to
be
thoroughly
weyed
,
why
God
added
promises
too
good
workes
,
&
why
he
vouchsaueth
too
rewarde
them
.
The
causes
of
this
matter
are
chéefly
fiue
.
The
first
is
,
that
they
might
be
testimonies
of
Gods
prouidence
.
For
GOD
wil
haue
it
knowne
,
bothe
that
bodily
goodes
are
things
by
him
created
,
and
also
that
they
are
not
scattered
by
chance
,
but
that
they
are
giuen
by
him
,
and
preserued
by
him
for
the
churche
,
according
too
this
saying
:
Hée
filled
the
hungry
with
good
things
,
and
the
rich
he
sent
emptie
away
.
The
second
is
,
that
they
should
be
witnessings
that
God
wil
preserue
his
churche
euen
in
this
life
.
Whereupon
1.
Tim.
4.
Godlinesse
hath
promises
both
of
this
present
life
,
and
of
the
life
too
come
.
The
third
is
,
that
God
wil
,
that
both
bodily
necessitie
shall
be
a
putting
of
vs
in
minde
of
Fayth
,
Prayer
,
Hope
,
and
thankesgiuing
:
and
also
that
these
good
things
should
bée
craued
by
Faithe
,
and
wayted
for
by
patience
.
The
fourth
is
,
that
they
might
put
vs
in
remembrance
of
the
promise
of
grace
.
For
corporall
benefites
are
vnto
the
faithful
a
sealing
vp
of
grace
.
The
fifth
is
,
that
God
wil
haue
bothe
these
things
done
:
namely
his
Churche
too
bée
subiecte
too
the
crosse
,
and
also
too
be
preserued
euen
in
the
middes
of
peril
in
this
life
.
Bothe
these
things
are
shewed
in
the
.37
.
of
Esay
:
O
Lord
our
GOD
saue
vs
from
the
hande
of
Sennacherib
,
that
all
kingdomes
of
the
earth
may
know
,
that
thou
onely
art
the
Lord
.
¶
Of
the
third
.
THis
sentence
wherewith
the
Lorde
closeth
vp
this
parable
,
is
too
bée
marked
with
héed
.
So
shall
the
last
be
first
,
&
the
first
be
last
.
Why
so
?
For
many
are
called
,
and
fewe
bée
chosen
.
The
proposition
of
this
sentence
,
which
is
an
auke
thing
too
reason
,
as
it
rayseth
vp
the
weake
harted
that
acknoweledge
their
infirmitie
:
So
it
casteth
downe
the
proude
Hypocrites
swelling
in
opinion
of
their
owne
rightuousnesse
and
holynesse
,
and
beateth
them
flat
vntoo
the
grounde
,
as
it
were
a
thunderbolte
from
Heauen
.
But
who
are
those
first
?
and
who
are
the
last
?
Those
that
are
first
with
them selues
in
their
owne
opinion
,
and
in
the
estimation
of
their
owne
woorkes
,
shall
bée
last
with
God
:
that
is
too
say
,
of
no
value
,
yea
rather
men
damned
by
the
iust
iudgement
of
God
.
They
be
last
with
them selues
,
which
in
good
earnest
acknowledge
their
owne
vilenesse
and
infirmitie
,
as
whiche
féele
them
selues
too
haue
no
desert
;
and
these
shall
bée
first
with
God
,
that
is
too
say
,
accepted
with
God
,
so
that
they
leane
vntoo
Chryst
the
Mediator
,
by
stedfast
fayth
.
The
meaning
of
this
sentence
,
Many
are
called
,
and
fewe
chosen
,
teacheth
twoo
things
:
the
one
is
,
howe
great
is
the
goodnesse
&
mercy
of
God
,
that
calleth
all
men
too
the
knowledge
of
his
sonne
,
by
his
gospell
.
The
other
is
,
how
great
is
the
vnthankfulnesse
of
men
,
of
whome
so
few
are
found
that
are
chosen
,
that
is
too
say
,
godly
,
sincere
,
and
practising
earnest
repentaunce
.
For
there
are
fewe
that
renounce
theyr
owne
woorkes
(
yea
&
themselues
)
altoogither
,
and
that
trust
onely
too
God
,
and
glorifie
him
in
minde
,
talke
,
confession
,
and
conuersation
.
This
sentence
therefore
admonisheth
vs
,
first
too
acknowledge
the
benefite
of
God
that
calleth
vs
by
the
Gospell
:
secondely
too
detest
the
vnthankfulnesse
of
the
world
,
which
accepteth
not
the
benefits
offred
:
&
thirdly
too
ioine
our selues
too
those
fewe
in
repentance
,
fayth
and
true
inuocation
,
which
receiue
the
Gospel
sincerely
too
the
glory
of
God
,
too
whome
bée
honor
for
euer
.
Amen
.
The
Sunday
called
Sexagesima
▪
¶
The
Gospell
.
Luke
.
viij
.
WHen
much
people
were
gathered
togyther
,
&
were
come
too
him
out
of
all
Cities
,
he
spake
by
a
similitude
.
The
sower
went
out
too
sow
his
seede
:
and
as
hee
sowed
,
some
fell
by
the
way
side
,
and
it
was
troden
downe
,
and
the
foules
of
the
aire
deuoured
it
vppe
.
And
some
fel
on
stones
,
and
assone
as
it
was
sprong
vp
,
it
withered
away
,
bicause
it
lacked
moystnesse
.
And
some
fell
among
thorns
,
and
the
thornes
sprang
vp
with
it
and
choaked
it
.
And
some
fel
on
good
ground
,
and
sprang
vp
and
bare
frute
an
hundreth
fold
.
And
as
he
sayd
these
things
:
he
cried
:
he
that
hath
eares
to
heer
,
let
him
heere
.
And
his
disciples
asked
him
saying
:
What
maner
of
similitude
is
this
?
And
hee
sayd
:
Vntoo
you
it
is
gyuen
too
knowe
the
secretes
of
the
kingdom
of
God
,
but
too
other
,
by
Parables
:
that
when
they
see
they
shoulde
not
see
,
and
when
they
heer
they
shold
not
vnderstand
.
The
Parable
is
this
:
The
seede
is
the
woord
of
God
:
those
that
are
beside
the
way
,
are
they
that
heere
:
then
commeth
the
diuel
,
and
taketh
away
the
woord
out
of
their
hartes
,
leaste
they
shoulde
beleeue
and
bee
saued
.
They
on
the
stones
are
they
,
whiche
when
they
heere
,
receyue
the
woord
with
ioy
,
and
these
haue
no
rootes
,
which
for
a
while
beleeue
,
and
in
time
of
temptation
goe
away
.
And
that
which
fel
among
thorns
are
they
,
which
when
they
haue
herd
,
go
foorth
,
and
are
choaked
with
cares
and
riches
,
and
voluptuous
liuing
,
and
bring
foorth
no
frute
.
That
which
fell
in
the
good
ground
are
they
,
which
with
a
pure
and
good
herte
,
heere
the
woord
and
keepe
it
,
and
bring
foorth
frute
through
pacience
.
The
exposition
of
the
text
.
THys
Gospel
conteineth
a
goodlie
image
of
the
church
militant
in
this
world
,
and
springing
of
the
incorruptible
séede
of
Gods
woorde
,
in
the
visible
companie
wherof
,
how
many
and
how
sundry
sorts
of
héerers
ther
bée
,
hée
peinteth
out
by
the
similitude
of
the
naturall
séed
.
For
hée
beareth
witnesse
that
it
happeneth
alike
too
the
heauenlie
séede
,
as
is
woont
too
happen
too
the
naturall
séede
,
cast
intoo
the
grounde
.
For
like
as
all
bringeth
not
foorth
frute
that
the
husbandman
casteth
intoo
the
grounde
,
no
nor
scarce
the
fourth
parte
of
it
:
Euen
so
the
word
of
God
hath
sundry
héerers
,
in
very
fewe
of
whome
it
bringeth
foorth
wholsome
frute
.
Héerof
are
thrée
places
.
-
1
The
exposition
of
the
Parable
.
-
2
The
diuers
sortes
of
the
héerers
of
Gods
woorde
.
-
3
As
concerning
the
Lordes
saying
:
Hée
that
hath
eares
too
héere
,
let
him
héere
.
¶
Of
the
first
.
THe
causes
why
the
Lord
spake
vntoo
the
people
in
parables
,
are
many
.
The
first
may
be
the
foretelling
of
the
Prophets
.
For
the
Prophets
had
foretold
,
that
when
Christ
came
,
he
should
teache
the
people
in
parables
.
And
it
was
a
very
auncient
maner
of
teaching
,
too
teache
in
parables
and
similitudes
.
Secondly
,
for
that
this
kinde
of
teaching
dooth
wonderfully
enter
intoo
the
eyes
and
minds
of
men
.
Thirdly
,
bicause
the
things
that
are
taught
by
suche
kindes
of
images
and
tokens
,
doo
helpe
the
memorie
,
that
the
doctrine
by
them
(
as
it
were
by
tokens
of
remembrance
)
may
bée
sent
out
too
all
that
shall
come
after
.
Fourthly
also
,
Parables
doo
assuage
the
ouer
harde
rebukes
,
and
as
it
were
hide
them
with
a
certein
veyle
,
that
they
may
the
lesse
offend
.
And
yet
afterward
being
conceyued
&
vnderstood
in
the
minde
,
they
teach
and
doo
as
muche
as
plaine
doctrine
,
and
yet
they
touche
no
man
openly
.
Finally
the
partes
of
this
parable
,
are
the
sower
,
the
séede
,
the
frute
,
and
the
ground
.
The
sower
is
God
:
who
although
he
cast
his
séed
into
the
grounde
by
men
:
yet
notwithstanding
hée
is
presente
with
them
him selfe
,
and
worketh
with
them
.
By
reason
whereof
the
ministers
of
the
woord
are
termed
Gods
helpfelowes
:
by
which
name
,
both
things
are
ment
,
that
is
too
wit
,
that
bothe
GOD
dooth
woorke
after
his
owne
maner
,
and
that
men
as
workfellowes
doo
bestowe
their
labour
in
Gods
behalfe
.
Here
wée
may
learne
twoo
things
.
First
that
the
séed
is
precious
and
noble
.
For
we
sée
in
the
worlde
,
that
the
excellenter
the
séede
is
,
so
muche
more
cunning
and
skilfull
persons
are
set
too
lay
it
intoo
the
grounde
.
If
the
kings
of
the
worlde
toogither
with
the
wise
men
of
the
worlde
,
were
sayde
too
bée
the
layers
of
this
séed
into
the
ground
,
al
men
wold
wonder
at
it
,
&
all
men
would
be
very
desirous
too
knowe
this
séede
.
But
now
is
God
become
the
sower
héere
:
and
the
stewards
of
Gods
mysteries
are
héere
present
.
And
therefore
it
muste
néeds
bée
,
that
this
sowing
is
both
an
earnest
and
a
noble
sowing
aboue
all
others
.
The
other
thing
that
we
may
learne
héerby
,
is
that
it
is
a
great
fault
,
and
worthy
too
bée
punished
with
most
gréeuous
punishment
,
eyther
to
receiue
the
séed
of
the
sower
God
,
intoo
a
ground
(
that
is
too
say
a
heart
)
not
tilled
before
with
the
plough
of
the
lawe
:
or
when
it
is
receyued
,
not
to
cherishe
it
with
all
the
attendance
,
carefulnesse
,
&
diligence
that
may
bée
,
so
as
it
may
growe
and
bring
forthe
moste
acceptable
frute
too
the
sower
.
The
séed
is
the
very
word
of
God
,
and
not
of
man
:
whiche
séed
the
only
begotten
sonne
of
God
hath
brought
out
of
the
bosome
of
his
father
.
This
séed
is
liuely
:
wherfore
if
it
séeme
at
any
time
not
too
bring
forth
frute
,
it
is
not
the
fault
of
the
séed
,
but
of
the
ground
.
They
that
eyther
corrupt
this
séed
as
hereticks
doo
:
or
choke
it
,
as
hipocrites
do
:
or
kéep
it
down
by
force
,
as
tirants
doo
:
or
thrust
in
other
in
stéed
of
it
,
as
the
papists
doo
:
shall
one
day
féele
the
iust
wrath
of
God
,
who
as
he
hath
giuen
pure
séed
,
so
also
wil
he
haue
the
same
kept
pure
,
and
in
no
wise
corrupted
.
And
this
séed
hath
he
left
with
his
Churche
too
kéepe
,
layd
vp
in
the
treasures
of
the
Prophetes
and
Apostles
.
The
frute
that
this
séede
bringeth
forth
,
foloweth
the
nature
of
the
séede
when
it
is
growen
vp
.
For
first
after
it
is
layed
intoo
the
ground
,
there
springeth
of
it
repentance
,
that
is
too
say
,
an
amendment
of
the
former
wicked
life
.
For
like
as
some
excellent
séed
béeing
conceyued
in
the
bowels
of
the
earth
,
dooth
by
his
owne
power
kil
the
wéeds
that
ouergrew
the
grounde
before
:
so
this
séede
doothe
by
true
remorse
,
kil
the
shreud
wéedes
,
(
that
is
too
say
sinnes
)
whiche
the
Deuill
hath
sowed
in
mannes
harte
,
so
as
they
may
not
hear
deadly
frute
vntoo
damnation
,
as
they
did
before
.
Ageine
,
this
séede
toogither
with
helthful
repentaunce
,
bringeth
forth
faith
,
the
frute
whereof
is
moste
acceptable
too
GOD
.
Out
of
this
faith
,
as
out
of
the
eare
of
the
corne
,
come
forthe
séedes
,
that
is
too
say
,
children
of
GOD
,
according
too
this
saying
:
To
as
many
as
beléeued
,
hée
gaue
them
power
too
become
the
children
of
God
.
These
(
as
sayth
sainct
Peter
)
are
borne
ageine
,
not
of
corruptible
séede
,
but
of
incorruptible
séede
,
by
the
woorde
of
the
liuing
God
that
continueth
for
euer
.
The
children
of
God
being
so
borne
of
Gods
incorruptible
séede
,
doo
bring
forth
their
fruite
,
that
is
too
wit
,
good
woorkes
and
pacience
,
wherwith
the
Lords
fruteful
féeld
flourisheth
euen
vntill
haruest
.
¶
Of
the
seconde
.
BY
the
manner
of
the
séede
layde
intoo
the
grounde
,
a
man
may
gather
foure
kindes
of
hearers
of
Gods
woord
.
For
the
séede
that
is
layde
intoo
the
ground
,
either
is
not
conceyued
in
the
bowels
of
the
earth
,
or
else
is
conceyued
wyth
frute
,
howbéeit
such
frute
as
out
of
hande
withereth
and
perisheth
:
or
else
with
frute
that
endureth
too
the
haruest
.
And
this
varietie
happeneth
by
reason
of
the
nature
of
the
soyle
.
For
if
the
séede
light
intoo
the
way
,
it
taketh
no
roote
,
but
is
either
troden
downe
with
féete
,
or
deuoured
by
the
byrdes
.
If
it
light
vppon
stonie
grounde
,
bicause
it
taketh
no
déepe
roote
,
it
perisheth
as
soone
as
it
commeth
vp
.
If
it
light
among
thornes
,
the
thornes
choke
it
,
and
it
dieth
without
profit
.
If
it
light
vpon
good
grounde
,
it
beareth
frute
,
and
that
plentuously
.
Héervpon
our
Lord
concludeth
manifestly
,
that
there
bée
foure
sortes
of
héerers
,
of
which
I
must
nowe
speake
in
order
.
The
first
kinde
of
héerers
is
set
foorth
in
this
wise
in
the
Parable
,
Some
fell
in
the
highe
way
,
and
was
troden
wyth
feete
.
The
Parable
is
thus
expounded
by
the
Lorde
.
Those
that
are
by
the
high
way
,
are
those
that
heere
the
woorde
,
and
anone
commeth
the
Diuel
,
and
taketh
the
woord
out
of
their
heartes
,
least
they
shoulde
beleeue
and
bee
saued
.
In
this
exposition
many
things
doo
méete
toogither
,
woorthie
too
bée
considered
.
First
,
what
is
the
cause
that
it
beareth
not
frute
,
namely
bicause
the
grounde
is
harde
and
drie
,
that
is
too
say
,
the
heartes
of
the
héerers
are
stonie
and
harde
,
so
as
they
giue
no
place
too
the
worde
.
Mennes
hartes
wex
harde
by
accustoming
themselues
too
sinne
,
by
hope
of
scaping
without
punishment
,
by
Epicurishe
thoughtes
,
by
innumerable
examples
of
such
as
sinne
,
and
by
the
craftes
of
the
Diuell
.
And
whereas
the
Lorde
sayth
,
that
the
●éede
was
sowed
in
their
hearts
,
it
is
as
muche
as
if
he
had
sayde
,
that
the
vice
&
leudnesse
of
men
is
the
cause
why
it
is
taken
out
of
their
hartes
.
Therefore
they
doo
God
wrong
,
that
ascribe
their
damnation
vntoo
him
.
For
hée
being
mercyfull
vntoo
al
men
,
casteth
his
séed
intoo
the
ground
,
that
is
too
say
,
sendeth
preachers
too
teach
his
gospel
:
but
through
mens
default
it
commeth
too
passe
that
it
is
troden
vnder
foote
without
frute
.
Secondly
it
is
too
bée
marked
aduisedly
,
that
the
diuel
is
sayde
too
come
and
take
away
the
worde
out
of
their
hartes
.
Whereby
wée
gather
,
that
this
enimie
of
our
saluation
(
according
as
hungrie
birdes
are
woonte
too
doo
in
séed
tyme
)
as
soone
as
the
doctrine
commeth
abroade
,
is
at
hande
▪
and
steppes
in
,
to
catche
it
vppe
before
it
can
conceiue
moysture
and
shoote
forth
.
That
this
is
the
continuall
endeuer
of
Sathan
,
the
storie
of
all
tymes
teacheth
vs
,
and
Peter
testifieth
when
hée
sayth
:
that
the
Diuell
goeth
about
like
a
roaring
Lion
,
séeking
whom
hée
may
deuour
.
For
in
like
wyse
as
hée
set
himselfe
ageinst
our
first
parentes
,
and
that
by
taking
Gods
word
out
of
their
hartes
:
so
employeth
hée
himselfe
wholly
with
like
endeuer
at
this
day
,
that
the
worde
whiche
is
preached
,
may
abide
frutelesse
with
the
héerers
.
Thirdly
,
it
is
to
be
obserued
,
that
the
Gospel
is
the
preching
of
saluation
.
For
when
hée
sayth
that
the
Diuell
taketh
the
woord
out
of
the
hartes
of
the
héerers
,
least
any
should
bée
saued
:
hée
declareth
sufficiently
,
that
the
woorde
of
God
is
appointed
too
our
saluation
.
Fourthly
héere
is
too
bée
obserued
,
the
great
prayse
of
fayth
,
in
asmuche
as
Chryste
in
expresse
wordes
calleth
it
the
cause
of
our
saluation
,
leaste
throughe
beléeuing
(
sayeth
hée
)
they
might
bée
saued
.
For
as
saluation
is
offered
vntoo
men
by
the
ministration
of
the
Gospell
:
so
by
faith
only
is
the
offered
saluation
receyued
and
reteined
:
wherevpon
the
Apostle
sayeth
,
the
Gospell
is
the
power
of
God
,
vntoo
saluation
,
too
euery
one
that
beléeueth
.
Fifthly
as
our
great
vnthankfulnesse
is
noted
,
wherethrough
wée
despise
the
saluation
that
is
offred
vs
by
the
woorde
:
so
is
their
errour
too
bée
detested
,
which
go
about
too
depriue
the
woord
spoken
,
of
his
power
:
whoo
doubtlesse
are
the
diuels
instrumentes
too
hinder
the
saluation
of
men
.
The
second
sort
of
héerers
are
noted
in
this
parable
:
Other
some
fell
vpon
stones
,
and
assoone
as
it
came
vp
,
it
withered
,
bicause
it
had
no
moysture
.
The
Parable
is
expounded
by
the
Lord
in
these
woords
.
For
that
which
fell
vpon
the
stones
,
are
those
which
when
they
haue
heard
the
woorde
,
doo
receiue
it
with
ioye
,
but
yet
they
haue
no
roote
,
but
beleeue
for
a
time
,
but
go
backe
in
the
time
of
triall
.
As
long
as
the
Crosse
and
persecution
troubleth
them
not
,
they
holde
not
the
meanest
place
in
the
Churche
:
but
assoone
as
persecution
ryseth
for
the
Gospell
,
they
giue
ouer
,
and
fayth
dieth
vtterly
in
them
without
frute
:
and
of
this
sorte
of
héerers
(
alas
for
sorowe
)
there
are
too
many
.
Assone
as
the
doctrine
of
the
Gospell
was
purged
in
this
Realme
,
very
many
séemed
too
embrace
the
Gospell
earnestely
.
But
when
they
sawe
their
fréendes
displeased
with
them
for
it
:
when
they
perceiued
that
no
smal
péece
of
their
estimation
among
the
Papistes
was
abated
by
it
:
and
that
the
crosse
touched
them
somewhat
néerly
:
then
they
forgat
the
swéetnesse
of
the
Gospell
,
whiche
they
had
héeretofore
receyued
with
ioyfulnesse
,
and
shamefully
lyke
wretches
slipt
from
it
too
their
vtter
reproche
,
&
the
horrible
destruction
of
their
soules
:
for
whom
it
had
ben
much
better
neuer
too
haue
tasted
the
goodnesse
of
the
Gospell
,
than
wyth
so
much
shame
too
fal
away
agein
from
grace
and
saluation
.
The
third
sorte
of
héerers
is
painted
out
in
this
Parable
,
thus
:
And
other
some
fell
among
thornes
,
and
the
thornes
growing
vp
with
it
,
choaked
it
.
The
Lord
interpreting
this
parable
,
sayth
:
That
whiche
fell
among
thornes
are
those
which
haue
herd
the
word
,
and
going
their
ways
are
choked
with
the
cares
,
and
the
ryches
and
pleasures
of
this
lyfe
,
so
that
they
bring
foorth
no
frute
.
In
this
exposition
of
the
Lords
,
many
things
are
too
bée
considered
.
Firste
that
this
sorte
of
men
is
méete
to
cherishe
the
séede
within
,
that
is
too
say
,
that
they
turne
vnto
the
Lorde
with
true
repentance
,
&
that
they
beléeue
and
loue
the
word
of
god
.
Secondly
,
that
the
corruption
of
the
séede
,
(
that
is
too
say
,
of
Gods
woorde
sowen
in
the
hart
of
man
)
commeth
from
elsewhere
,
namely
of
the
thornes
.
For
as
good
séede
béeing
conceyued
in
good
grounde
and
growne
vp
,
is
often
so
marred
with
the
thornes
that
winde
about
it
,
that
it
perisheth
before
the
haruest
:
Euen
so
many
béeing
at
the
first
well
disposed
and
woorshippers
of
God
,
are
before
the
ende
of
their
life
choked
with
thornes
,
I
say
with
the
thornes
of
carefulnesse
,
of
riches
and
of
pleasures
.
Thirdly
it
is
too
bée
obserued
in
this
place
,
that
the
Lord
putteth
héere
.iij.
kinds
of
thorns
,
which
doo
choke
the
heuenly
séede
after
that
it
is
growne
vp
&
spindled
:
as
are
thoughtfulnesse
or
cares
of
this
world
,
and
ryches
,
according
as
Mathew
hath
:
or
(
as
Mathew
and
Marke
haue
)
the
deceitfulnesse
of
ryches
,
and
the
pleasures
of
this
life
.
Séeing
then
,
that
these
bée
the
thornes
wherewith
Gods
woord
is
choked
,
and
that
there
is
none
of
all
which
is
not
ouergrowen
with
great
store
,
and
as
it
were
with
a
thicke
queach
of
thorns
:
wée
must
do
our
indeuer
,
that
if
we
cannot
vtterly
plucke
vp
all
the
thornes
themselues
,
we
may
(
at
least
wise
)
breake
off
their
prickes
,
that
they
perce
not
thorough
Gods
crop
and
destroy
it
.
As
concerning
the
first
kind
of
thorns
,
this
is
the
way
too
blunt
them
:
if
we
wholly
renounce
this
worlde
with
his
lustes
,
and
vse
this
worlde
as
though
wée
vsed
it
not
,
according
as
Paul
admonisheth
vs
too
doo
.
The
second
kind
shal
doo
no
harme
,
if
we
folow
Salomons
counsel
,
who
sayth
:
If
riches
abounde
,
set
not
thy
hart
vpon
them
:
And
also
Paules
counsel
,
which
saith
:
warn
the
riche
men
in
this
world
,
that
they
bée
not
proude
,
nor
trust
too
the
vncertaintie
of
their
riches
,
but
in
the
liuing
God
which
giueth
vs
all
things
plentifully
too
our
vse
:
but
that
they
doo
wel
and
endeuour
too
bée
riche
in
good
woorks
,
and
bée
liberal
towards
others
.
The
.iij.
kind
of
thorns
are
the
pleasures
of
this
life
,
which
consist
in
delights
,
pompe
,
worldly
honor
,
dainty
meats
,
fine
apparel
,
and
chamberwoork
:
which
all
toogither
and
seuerally
doo
choke
the
séede
of
God
,
so
as
it
cannot
bring
forthe
the
frute
of
eternall
life
.
Let
them
therfore
that
haue
regarde
of
euerlasting
saluation
,
take
good
héed
of
these
thornes
.
The
fourth
sort
of
héerers
is
noted
in
this
part
of
the
parable
.
And
some
séede
fel
vpon
good
grounde
,
and
sprang
vp
and
bare
frute
,
and
brought
foorthe
,
some
thirtie
folde
,
some
sixtie
folde
,
and
some
a
hundred
folde
.
This
parable
is
expounded
of
the
Lord
in
these
wordes
.
And
that
wiche
fel
vpon
good
ground
,
are
those
that
with
a
pure
and
good
harte
doo
hear
the
woord
,
and
keepe
it
,
and
bring
forthe
frute
through
pacience
.
In
this
exposition
fiue
things
are
too
bée
obserued
,
whiche
doo
define
the
good
ground
wherinto
the
lords
séed
was
cast
.
The
first
is
too
receiue
the
séede
and
heare
the
word
with
a
pure
&
good
hart
.
The
second
is
too
kéep
the
séed
,
that
is
too
say
,
not
too
forget
the
word
that
is
herd
,
but
too
think
vpon
it
continually
.
The
thirde
is
too
bring
forthe
frute
in
true
godlinesse
,
holinesse
,
charitie
,
and
the
duetie
of
a
mannes
vocation
.
The
fourth
is
that
this
frute
must
be
brought
forth
in
patience
:
verely
that
wée
suffer
not
our selues
too
bée
pulled
by
any
meanes
from
fayth
,
and
from
bringing
foorth
frute
.
The
fifth
is
,
that
all
bring
not
forth
alike
much
frute
:
For
the
Lord
sayth
:
Some
thirtie
fold
,
another
sixtie
folde
,
and
another
a
hundred
folde
:
that
is
too
say
,
they
which
beleue
the
gospel
,
bring
forth
frute
according
too
the
measure
of
their
faith
,
some
more
and
some
lesse
.
This
oddes
in
bringing
foorth
frute
,
dooth
bothe
teache
vs
and
comfort
vs
.
It
teacheth
vs
,
that
the
séede
of
God
must
not
bée
frutelesse
,
if
at
leastwise
wée
couet
too
haue
it
too
our
welfare
:
and
it
comforteth
them
that
bée
of
a
gentle
and
good
hart
,
&
desirous
too
bring
foorth
much
frute
into
Gods
barne
,
who
notwithstanding
doo
féele
them selues
destitute
of
power
,
and
that
they
cannot
yéeld
encrease
of
thrée
score
folde
,
or
of
a
hundred
fold
.
These
néed
not
too
discourage
them selues
:
for
the
goodman
of
the
house
vouchsafeth
,
euen
the
baser
sort
their
honour
,
and
the
commendation
of
goodnesse
.
Therefore
who
soeuer
is
a
louer
of
his
owne
saluation
,
let
him
endeuer
too
bring
forthe
frute
according
too
the
estate
of
his
calling
.
And
when
he
perceyueth
him self
too
bring
foorth
but
a
little
,
let
him
craue
helpe
of
the
goodman
of
the
house
,
and
trust
too
his
goodnesse
which
reiecteth
not
euen
him
that
bringeth
neuer
so
little
frute
.
¶
Of
the
third
.
AS
hée
had
spoken
these
things
(
sayth
the
Euangelist
)
hée
cryed
out
with
a
loud
voice
,
and
sayd
:
Hee
that
hath
eares
too
heere
,
let
him
heere
.
Now
in
that
the
Lorde
cryeth
out
,
therby
is
shewed
both
his
affection
towards
men
,
that
hée
is
desirous
too
haue
them
saued
:
and
also
the
deafnesse
of
men
too
heare
the
things
that
perteine
too
their
saluation
.
Ageine
,
when
he
sayth
.
He
that
hath
eares
too
heere
,
let
him
heere
,
hée
giueth
vs
plainly
too
vnderstand
,
that
he
hath
twoo
kind
of
hearers
:
of
whom
some
be
deaf
,
not
for
that
they
are
not
able
too
heare
with
their
outwarde
eares
,
but
for
that
they
bestowe
not
the
things
they
haue
héerd
,
in
the
intrails
of
their
hartes
.
How
great
store
of
this
kinde
of
héerers
there
is
,
it
is
well
séene
by
the
lewd
behauiour
of
many
,
whiche
haue
the
faith
in
their
mouth
,
without
any
frute
at
all
in
their
life
and
maners
.
And
other
some
are
well
eared
,
who
bestow
in
the
closets
of
their
hartes
,
that
whiche
they
conceiue
by
their
outward
héering
,
and
bring
forthe
frute
of
the
séede
,
according
too
the
measure
of
their
Fayth
.
But
this
is
too
bee
knowne
,
that
no
manne
by
hys
owne
cunnyng
canne
make
hym
himselfe
to
héere
Gods
worde
frutefully
:
but
that
his
eares
must
be
opened
by
the
Lorde
.
For
when
the
word
soundeth
outwardly
in
his
eares
,
the
holy
Ghost
is
present
woorking
in
the
woord
,
who
openeth
the
eares
of
the
hart
to
héere
and
receyue
the
worde
,
so
that
we
through
our
owne
malice
,
striue
not
against
the
spirite
when
he
openeth
.
For
although
that
God
alonly
can
open
mens
eares
,
and
that
he
offereth
himself
redily
too
al
men
:
yet
doth
he
open
the
eares
of
none
but
such
as
resist
not
the
Lord
through
their
own
stubbornnesse
.
Wherfore
it
is
our
duetie
to
crie
vntoo
the
Lorde
with
continuall
gronings
,
that
he
may
open
our
eares
,
prepare
our
hartes
,
and
clense
our
affections
,
so
as
wée
may
héere
his
woorde
to
our
owne
saluation
&
the
glory
of
God
,
to
whom
bée
honour
and
glorie
for
euer
.
Amen
.
The
Sunday
called
Quinquagesima
,
or
Shroue
Sunday
.
¶
The
Gospell
.
Gath.
iij.
THen
came
Iesus
from
Galilee
too
Iordan
,
vntoo
Iohn
,
too
bee
baptized
of
him
.
But
Iohn
forbad
him
,
saying
:
I
haue
neede
too
bee
baptized
of
thee
,
and
commest
thou
too
bee
baptized
of
me
?
And
Iesus
aunswering
,
sayd
vntoo
him
:
Let
bee
nowe
,
for
so
it
becommeth
vs
,
that
wee
may
fulfill
all
rightuousnesse
.
Then
hee
let
him
alone
.
And
Iesus
beeing
baptised
,
came
by
and
by
out
of
the
water
,
and
beholde
,
the
heauens
were
opened
vntoo
him
,
and
hee
sawe
the
spirit
of
God
comming
downe
like
a
doue
,
and
lighting
vpon
him
.
And
behold
,
a
voice
from
heauen
,
saying
:
This
is
my
well
beeloued
sonne
,
in
whome
I
am
well
pleased
.
The
exposition
of
the
text
.
THis
feast
is
solemnized
in
our
Churches
for
the
storie
of
Christs
baptim
,
which
storie
conteineth
the
chéefest
déede
that
euer
hapned
in
the
worlde
,
neither
shall
any
greater
euer
happen
,
vntill
wée
sée
Chryste
comming
in
the
cloudes
with
his
angels
,
and
with
great
power
.
If
then
wée
bée
delighted
in
stories
of
great
&
mightie
princes
:
wée
haue
héere
the
storie
of
the
greatest
Prince
:
whiche
not
only
with
the
pleasantnesse
thereof
delighteth
the
mindes
of
the
readers
,
but
also
it selfe
alone
bringeth
more
commodities
,
than
all
the
stories
of
the
world
can
bring
.
But
before
wée
go
too
the
exposition
of
this
storie
,
wée
must
discusse
two
questions
.
Of
whiche
the
first
is
,
for
what
cause
this
feast
is
instituted
in
the
Ecclesiasticall
ordinance
of
our
Churches
:
and
the
other
is
,
why
it
is
appoynted
at
this
time
of
the
yéere
rather
than
at
any
other
.
Too
the
former
question
I
aunswer
:
The
storie
of
Chryst
is
framed
for
our
saluation
,
and
therefore
wée
Danes
in
our
Ecclesiasticall
ordinaunces
,
would
not
omit
this
chéefest
part
of
the
storie
:
but
set
it
foorth
at
a
time
certeyne
in
the
yéere
.
Untoo
the
later
question
,
I
say
,
that
this
time
was
most
conuenient
for
this
storie
too
bée
intreated
off
,
and
that
for
twoo
causes
.
First
for
the
order
and
continuance
of
the
story
:
For
hythertoo
wée
haue
herd
in
order
,
first
of
the
birth
of
the
Lord
.
Secondly
of
his
circumcision
.
Thirdly
of
his
appéering
.
Fourthly
of
the
offering
vp
of
him
in
the
temple
.
Fifthly
of
his
disputing
in
the
temple
when
hée
was
a
twelue
yeres
of
age
.
What
hée
did
from
the
said
twelfth
yéere
,
vntoo
his
nine
and
twentith
yéere
,
there
is
nothing
written
,
but
that
hée
was
at
the
commaundement
of
his
parents
.
Sixthly
of
his
baptim
,
which
is
very
well
recited
in
this
time
of
the
yéere
.
Seuenthly
foloweth
of
his
fasting
.
Eyghtly
of
his
temptation
.
Nynthly
of
his
doctrine
and
miracles
.
Tenthly
of
his
passion
.
Eleuenthly
of
his
resurrection
.
Twelfthly
of
his
ascention
intoo
heauen
.
Thirtéenthly
of
the
sending
of
the
holy
Ghost
,
wherby
Chrysts
doctrine
was
confirmed
.
Fourtéenthly
folow
in
the
rest
of
the
yéere
,
sundry
sermons
wherin
the
benefits
of
Chryst
are
commended
to
his
Church
,
examples
of
godlinesse
are
set
forthe
,
and
men
are
exhorted
too
godly
&
holy
life
.
And
fiftéenthly
is
intreated
of
the
last
iudgement
,
&
of
the
rewards
of
the
godly
,
and
the
punishement
of
the
vngodly
.
These
are
the
chéefe
members
of
the
storie
of
Christe
,
which
in
very
good
order
(
according
as
the
things
were
doon
are
euery
yéere
handled
in
our
Churches
.
There
is
(
besides
these
)
another
cause
,
why
our
Churches
intreateth
of
Chrystes
Baptim
this
time
of
the
yéer
:
namely
that
men
may
bée
taught
what
maner
of
garment
becommeth
Chrystians
too
were
,
against
that
deuilish
and
heathenish
furie
and
manner
of
belly
chéere
,
that
hithertoo
hath
bin
practised
in
many
places
of
Christendome
,
not
without
greate
offence
towardes
God
.
And
let
these
things
suffise
too
bée
spoken
concerning
this
present
feast
.
The
places
therof
are
thrée
.
-
1
The
storie
of
Christes
baptim
,
with
the
circumstances
thereof
.
-
2
The
vse
of
this
storie
in
the
Churche
.
-
3
The
maner
and
vse
of
our
Baptim
.
¶
Of
the
first
.
IN
the
Baptim
of
our
Lord
many
circumstances
are
too
bée
weyed
,
&
specially
these
fiue
.
First
,
what
persons
are
the
dooers
in
this
case
.
2.
The
place
.
3.
The
talke
betwéen
Chryst
and
Iohn
.
4.
The
baptising
of
Christ
.
5.
The
sequele
,
that
is
too
wit
,
the
thing
that
hapned
too
Chryste
when
he
was
baptised
.
Of
these
fiue
circumstances
I
wil
speak
in
order
.
The
firste
.
Then
came
Iesus
from
Galilee
vntoo
Iohn
.
Héere
wée
haue
twoo
persons
,
Iohn
who
was
sent
in
the
spirit
of
Elias
too
prepare
the
way
of
the
Lord
:
In
respect
wherof
his
father
Zacharie
by
the
spirit
of
prophecie
sayd
of
him
,
béeing
yet
but
a
babe
:
And
thou
child
shalt
be
called
the
prophet
of
the
highest
,
for
thou
shalt
go
before
the
face
of
the
Lord
too
prepare
his
wayes
.
And
for
the
same
cause
Chryste
himselfe
auoucheth
Iohn
too
bée
more
than
a
Prophete
,
as
than
whiche
there
was
not
a
greater
borne
of
a
woman
.
Ageine
,
wée
haue
héere
an
other
person
,
namely
Chryste
him selfe
,
God
and
man
.
Héere
therefore
are
twoo
persons
,
than
the
whiche
the
whole
world
hath
not
any
thing
more
excellent
.
Iohn
was
the
most
high
Prophet
of
God
:
&
Christe
was
the
euerlasting
sonne
of
the
euerlasting
God
.
Of
bothe
whome
,
in
as
much
as
the
dignitie
and
authoritie
is
moste
excellent
,
wée
haue
thereby
an
inkling
giuen
vntoo
vs
,
how
greate
the
woorthinesse
and
authoritie
of
Baptim
is
,
whiche
procéeding
from
God
,
is
solemnized
by
them
that
are
the
most
excellent
of
all
the
world
.
The
second
.
He
came
too
Iordan
.
Héer
is
shewed
wher
the
baptim
was
celebrated
.
It
is
not
for
nothing
that
the
Euangelist
maketh
mention
of
Iordan
.
For
his
meaning
is
,
that
wée
shuld
haue
an
eye
too
the
former
miracles
that
were
doon
long
ago
in
Iordan
:
that
thereby
wée
may
gather
how
great
force
and
effect
spirituall
baptim
is
of
.
The
first
miracle
therfore
that
commeth
too
minde
,
is
that
which
hapned
when
the
people
(
vnder
the
conduct
of
Iosua
)
entred
intoo
the
land
of
promise
.
For
the
riuer
of
Iordan
(
contrary
too
the
nature
of
water
)
stood
at
one
side
like
a
wal
,
and
gaue
way
too
Gods
people
too
passe
through
,
so
as
they
passed
drie
shod
,
folowing
the
Ark
of
the
Lord
whiche
the
Préestes
of
GOD
caryed
before
the
people
.
By
this
tipe
is
signified
that
wée
are
conueyed
out
of
the
kingdome
of
Sathan
,
intoo
the
kingdome
of
God
by
baptisme
,
Christe
going
before
vs
,
who
is
the
true
Arke
of
propiciation
.
Helias
deuided
Iordan
with
his
cloke
,
and
passing
the
riuer
was
lifted
vp
intoo
heauen
.
Naaman
the
lepre
of
Syria
washing
him selfe
in
Iordan
at
the
commaundement
of
the
Prophet
,
was
made
whole
and
sounde
.
Nowe
as
the
déede
of
Helias
dyd
in
a
shadowe
signifie
that
oure
passage
intoo
heauen
should
bée
made
by
baptisme
:
so
the
clensing
of
Naaman
the
Syrian
,
did
prefigurate
the
spirituall
clensing
from
sinnes
too
bée
made
by
baptisme
.
For
look
what
baptism
figureth
outwardly
,
that
doth
the
lord
work
inwardly
by
his
own
power
.
Therfore
when
we
here
mencion
made
of
Iordan
,
let
vs
cal
too
mind
,
what
it
signifieth
spiritually
concerning
our
baptim
The
third
.
But
Iohn
forbade
him
,
saying
:
I
haue
neede
too
bee
baptized
of
thee
,
and
commest
thou
too
mee
?
And
Iesus
answering
,
sayd
vntoo
him
.
Let
bee
now
,
for
so
it
becommeth
vs
,
too
the
intent
wee
may
fulfill
all
rightuousnesse
.
Then
hee
let
him
alone
.
In
this
communication
are
many
pointes
too
bée
considered
.
First
concerning
Iohns
forbidding
,
wherein
he
put
Chryst
of
,
both
by
intreatance
and
with
his
hand
.
Uerely
,
Iohn
weyed
twoo
things
héedfully
in
this
case
:
but
the
third
he
neglected
.
Hée
weyed
him selfe
too
bée
vnworthie
too
loose
the
latchet
of
Chrystes
shooes
,
and
therfore
muche
more
too
washe
his
naked
body
.
And
secondly
he
weyed
that
Christ
is
frée
from
sinne
,
and
therefore
he
thinketh
him
too
haue
no
néed
of
baptisme
,
that
hée
should
bee
washed
therewith
in
token
of
repentance
.
The
third
thing
(
as
I
sayd
)
he
neglected
:
namely
,
what
belonged
bothe
too
his
owne
office
,
&
too
Chrystes
office
.
For
hée
ought
too
haue
looked
vpon
his
office
,
and
not
vppon
the
worthynesse
of
his
person
.
Hée
ought
too
haue
bin
resolued
,
that
Chryste
could
not
attempt
any
thing
that
perteyned
not
too
the
office
of
a
mediatour
.
And
therefore
hée
heard
Chryst
say
:
Let
be
now
,
for
so
it
becommeth
vs
,
to
fulfil
all
rightuousnesse
.
Thou
arte
sent
too
baptize
:
and
I
come
too
giue
saluation
too
those
that
are
baptized
:
therfore
let
eche
of
vs
doo
that
which
becommeth
him
.
These
thrée
things
therfore
we
may
lerne
of
Iohn
.
First
too
acknowledge
our selues
vnworthie
too
haue
any
ministerie
committed
vntoo
vs
in
the
church
.
Secondly
too
acknowledge
that
Chryst
is
hée
,
who
alone
is
able
too
washe
vs
from
the
spottes
of
sinne
.
And
thirdly
too
obey
Christes
commaundement
in
our
vocation
,
notwithstanding
our
own
vnworthinesse
,
but
hauing
an
eye
too
the
Lordes
commaundement
,
whiche
vrgeth
vs
too
doo
our
dutie
.
The
fourth
is
:
And
Iesus
beeing
baptized
.
Héere
the
eternall
sonne
of
God
,
holy
,
without
spot
,
cléere
from
sinne
,
and
higher
than
the
heauens
,
is
baptized
.
But
why
is
hée
baptized
?
there
may
bée
mo
causes
than
one
alledged
.
For
first
it
was
his
wil
too
enter
intoo
the
ministerie
of
God
by
baptim
,
&
as
it
were
by
this
couenant
too
shewe
that
hée
is
the
minister
of
God
.
Secondly
that
outward
Baptim
shoulde
bée
a
figure
of
his
death
,
burial
,
&
resurrection
,
in
whiche
respect
hée
termed
his
passion
by
the
name
of
baptim
,
when
he
answered
the
children
of
Zebedie
.
Mark
.
10.
saying
.
Can
yée
bée
baptized
with
the
Baptim
that
I
am
baptized
withall
?
Thirdly
too
leaue
the
waters
halowed
for
all
them
that
were
too
bée
baptized
afterward
.
For
the
sacraments
of
the
church
are
not
halowed
by
the
office
of
the
préest
,
as
it
were
by
magicall
inchauntment
:
but
the
halowing
of
the
Sacramentes
is
made
by
the
foundaton
,
déed
,
and
promises
of
Chryste
,
and
by
oure
obedience
towardes
him
.
Fourthly
it
was
his
pleasure
too
be
baptized
as
wée
are
,
as
a
most
assured
witnesse
and
pledge
of
the
vnion
&
societie
whiche
hée
vouchsaued
too
haue
with
vs
.
Whervpon
Paule
prooueth
vs
too
bée
the
sonnes
of
God
,
who
haue
put
on
Chryste
.
As
many
of
you
(
sayth
hée
)
as
are
baptized
,
haue
put
on
Christ
.
Fifthly
it
was
his
wil
too
doo
that
which
he
commaunded
all
others
too
doo
,
according
as
Augustin
sayth
.
He
is
best
too
teach
&
commaund
,
which
is
an
example
of
his
own
doctrine
,
&
the
first
that
doth
the
things
that
he
commaundeth
.
Fifthly
,
the
sequele
is
too
be
considered
.
For
the
things
that
happened
as
Christ
was
baptized
and
praying
,
are
the
greatest
miracles
of
al
that
euer
happened
at
any
time
.
First
the
heauen
opened
:
wherby
is
signified
both
that
the
onely
way
intoo
heauen
is
Chryst
,
whom
wée
put
on
in
Baptim
,
&
that
heauen
abideth
shut
vp
vntoo
all
men
that
acknowledge
not
Chryst
the
only
way
vntoo
heauen
.
Secondly
he
saw
the
spirit
of
God
comming
downe
in
the
likenesse
of
a
Dooue
,
&
sitting
vpon
him
.
This
is
a
moste
swéete
image
of
Christes
benefites
.
All
wée
were
ouerwhelmed
in
the
flood
of
sinne
:
but
Christ
came
as
an
Ark
too
vs
,
&
took
vs
in
too
him self
,
&
saued
vs
from
the
flood
:
in
witnesse
whereof
,
came
the
Dooue
and
rested
vpon
him
.
A
figure
héerof
was
the
Ark
of
Noe
and
the
Dooue
that
he
sent
foorth
,
which
returning
brought
an
Olife
braunche
in
hir
mouth
,
in
token
that
the
flood
was
dried
vp
.
Euen
so
the
holy
ghost
appéering
héer
in
the
shape
of
a
doue
,
is
a
witnesse
that
the
flood
of
sinnes
is
swalowed
vp
.
But
sauegard
is
only
in
the
Ark
,
that
is
too
say
,
Chrystes
church
,
wher
the
holy
ghost
dwelleth
.
Thirdly
a
voice
was
herd
from
heauen
,
this
is
my
beloued
sonne
,
by
whom
I
am
pacified
.
Lo
,
héer
wée
héere
the
father
of
heauen
a
preacher
of
the
Gospel
.
I
pray
you
what
can
bée
more
wonderful
?
What
is
more
too
bée
amazed
at
?
O
lamentable
blindnesse
of
men
,
O
detestable
deafnesse
.
The
heauenly
Father
soundeth
his
Gospell
from
heauen
,
and
wée
blinde
wretches
sée
not
heauen
:
wée
deafe
wretches
héere
not
the
voyce
of
the
teacher
.
But
what
teacheth
hée
,
I
beséeche
you
?
This
(
sayeth
he
)
is
my
beloued
sonne
.
Beholde
the
fathers
testimonie
of
his
sonne
:
giue
credit
too
it
if
thou
regarde
thy
saluation
.
He
is
his
sonne
by
nature
,
and
wée
by
adoption
and
grace
.
Therfore
calleth
he
him
beloued
,
not
for
that
wée
are
not
beloued
:
but
for
that
wée
are
beloued
in
his
beloued
,
in
whom
only
he
maketh
account
of
vs
.
He
loueth
him
for
his
owne
sake
,
and
vs
for
his
sake
.
For
by
nature
wée
are
the
children
of
wrath
.
Ephes.
2.
but
by
Chryst
wée
are
adopted
his
children
.
Whereon
it
foloweth
in
the
Sermon
of
God
:
In
whom
I
am
well
pleased
,
that
is
too
say
,
by
whom
I
am
pacified
towarde
mankinde
,
and
made
at
one
with
him
agayne
.
Héere
are
thrée
things
too
bée
déepely
weyed
in
mind
.
First
that
without
Chryste
God
is
angry
with
vs
,
and
that
is
for
the
sinne
wherwith
wée
offend
God
.
Secondly
that
Chryst
is
the
only
reconciliation
of
vs
.
For
he
is
the
propitiation
for
sinne
.
For
the
blood
of
christ
purgeth
vs
from
al
iniquity
.
Thirdly
that
his
fatherly
good
will
&
attonement
,
is
to
bée
receiued
by
faith
,
and
to
be
sealed
vp
by
baptim
.
Upon
this
faith
must
folow
a
new
obedience
and
thankfulnesse
towards
god
.
Behold
thou
hast
héer
the
summe
of
al
the
gospel
,
whervnto
we
must
haue
an
eye
all
our
lifetime
,
and
in
the
houre
of
death
.
For
there
cannot
from
elsewhere
bée
taken
any
substantiall
comfort
of
conscience
.
And
thus
muche
bréefly
concerning
the
declaration
of
the
Gospell
.
¶
Of
the
seconde
.
ALthough
the
vse
may
easly
bée
gathered
,
by
those
things
that
are
saide
before
:
yet
will
I
repete
certeine
poyntes
héere
.
First
therfore
let
vs
knowe
,
that
our
Baptim
is
héere
halowed
,
and
that
the
water
of
Baptim
is
made
holy
by
Christ
,
who
vouchsaued
too
bée
baptized
with
water
.
Agein
,
the
whole
sight
of
the
thing
that
was
don
,
peinteth
out
Christes
church
before
our
eyes
,
as
it
were
in
a
table
.
Héere
is
to
bée
séene
,
Iohn
a
teacher
in
the
Churche
.
For
whereas
is
not
the
word
of
God
,
and
wheras
the
voyce
of
the
teacher
is
not
herde
,
there
the
Church
cannot
be
shewed
.
Moreouer
Christ
is
baptized
.
For
the
Church
that
is
well
ordered
,
cannot
be
without
the
vse
of
Sacramentes
.
Thirdly
Christ
being
baptized
,
prayeth
:
whose
example
his
members
folowe
,
and
exhibite
true
worship
vnto
God
through
faith
.
Fourthly
the
sonne
standes
in
the
middes
:
the
fathers
voice
soundeth
from
heauen
:
and
the
holy
ghost
resteth
vpon
him
that
was
baptized
.
The
same
thing
is
doone
in
very
déede
at
this
day
in
our
churche
.
For
the
father
,
the
sonne
,
and
the
holy
ghost
is
present
with
his
churche
,
and
by
the
voyce
of
the
preachers
,
witnesseth
his
good
will
towards
Christes
churche
.
By
the
presence
of
his
sonne
,
he
testifieth
that
he
hath
adopted
vs
too
bée
his
children
:
and
by
the
holy
ghost
he
witnesseth
that
he
gouerneth
his
church
.
Whervpon
we
may
conceiue
this
assured
confidence
,
that
hel
gates
shall
not
preuaile
ageinst
it
.
¶
Of
the
thirde
.
THe
more
part
of
those
thinges
that
perteine
to
our
Baptim
,
are
declared
in
the
places
aboue
mentioned
.
Wherfore
I
will
bréefly
touche
certeine
things
,
whiche
it
is
excéeding
néedefull
to
knowe
.
The
things
that
I
wil
tel
,
are
two
:
What
maner
of
signe
baptim
is
,
and
whiche
is
the
true
consideration
of
the
same
.
What
maner
a
signe
then
is
Baptisme
?
First
it
is
a
testimonie
of
grace
,
as
wel
exhibited
as
also
applyed
too
the
party
that
is
baptized
:
Namely
that
God
is
pacified
towards
him
through
Chryste
:
which
testimonie
verely
requireth
too
bée
apprehended
by
faith
.
Agein
,
this
Sacrament
is
a
signe
that
teacheth
by
a
certein
comparison
.
For
it
is
a
sign
of
Christes
spirituall
vertue
:
namely
that
Chryst
by
his
owne
death
,
buriall
,
and
resurrection
,
is
the
deliuerance
of
vs
from
death
&
buriall
,
and
the
giuer
of
euerlasting
life
.
Moreouer
it
is
a
representation
of
our
newe
life
before
God
,
as
Paule
teacheth
Rom.
6.
by
these
woords
.
As
many
of
vs
as
are
baptized
in
Iesus
Chryst
,
are
baptized
intoo
his
death
.
We
are
therfore
buryed
together
with
him
vntoo
death
that
like
as
Chryst
is
raised
from
the
dead
,
so
we
also
shuld
walk
in
newnesse
of
life
.
Furthermore
before
men
it
is
a
certein
badge
of
our
profession
,
wherby
wée
testifie
our selues
too
bée
Christes
members
,
and
the
Diuels
enimies
.
The
godly
consideration
of
baptisme
consisteth
in
these
things
.
First
,
wée
must
bée
fully
resolued
,
that
our
baptisme
is
a
certeine
moste
sure
ensealement
and
Sacrament
of
our
attonement
with
God
.
Secondly
,
baptism
must
bée
a
certein
continuall
warning
vntoo
vs
,
that
this
attonement
is
made
by
the
bloud
,
deathe
,
buriall
,
and
resurrection
of
Chryst.
Thirdly
it
must
put
vs
in
minde
of
the
mortifying
of
the
flesh
,
&
of
the
quickning
of
the
spirit
,
and
so
consequently
of
a
continuall
repentance
in
this
worlde
,
and
of
the
glorifying
that
shall
bée
héerafter
by
Chryst.
Fourthly
it
must
put
vs
in
minde
,
that
the
benefite
of
regeneration
,
is
the
gifte
and
woorke
of
the
whole
Trinitie
in
whose
name
wée
are
baptized
,
too
the
intent
we
should
stick
thereuntoo
,
and
woorship
it
all
our
life
long
,
too
whom
be
honor
and
glory
for
euermore
.
So
bée
it
.
The
first
Sunday
in
Lent
.
¶
The
Gospel
.
Math.
iiij
.
THen
was
Iesus
led
away
of
the
spirit
into
wildernesse
,
too
be
tempted
of
the
Deuill
.
And
when
he
had
fasted
fortie
dayes
&
fortie
nights
,
he
was
at
the
last
an
hungred
.
And
when
the
tempter
came
too
him
,
he
sayde
:
if
thou
be
the
sonne
of
God
,
commaund
that
these
stones
bee
made
bread
.
But
he
answered
and
said
:
it
is
written
,
man
shall
not
liue
by
bread
only
,
but
by
euery
woord
that
procedeth
out
of
the
mouth
of
God
.
Then
the
Deuil
taketh
him
vp
intoo
the
holy
Citie
,
and
setteth
him
on
a
pinacle
of
the
temple
,
and
saith
vntoo
him
:
if
thou
be
the
sonne
of
GOD
,
cast
thy selfe
downe
hedlong
.
For
it
is
written
,
he
shall
giue
his
Angels
charge
ouer
thee
,
and
with
their
hands
they
shall
holde
thee
vp
,
least
at
any
time
thou
dashe
thy
foote
against
a
stone
.
And
Iesus
said
vntoo
him
:
it
is
written
again
:
Thou
shalt
not
tempt
the
Lord
thy
God
.
Ageine
the
Deuil
taketh
him
vp
intoo
an
exceding
high
mountain
,
&
shewed
him
all
the
kingdomes
of
the
world
,
&
the
glory
of
them
,
and
sayth
vntoo
him
:
all
these
wil
I
giue
thee
,
if
thou
wilt
fal
down
and
worship
me
.
Then
saith
Iesus
vntoo
him
:
Auoyd
Sathan
,
for
it
is
written
:
Thou
shalt
worship
the
Lord
thy
GOD
,
and
him
only
shalt
thou
serue
:
Then
the
Deuil
leaueth
him
:
and
beholde
,
the
Angels
came
and
ministred
vntoo
him
.
The
exposition
of
the
text
.
LIke
as
the
last
Sunday
we
héerd
the
story
of
Chrystes
baptim
,
wherein
very
great
things
are
conteyned
:
So
this
Gospel
also
conteyneth
parte
of
Christes
dooings
,
that
is
too
wit
his
fasting
and
temrtation
,
by
which
things
God
of
his
singular
wisdome
wold
his
sonne
should
be
humbled
,
and
also
would
shew
how
true
it
was
that
he
had
forespoken
long
ago
:
namely
that
like
as
the
serpent
should
lie
in
waite
for
the
héele
of
the
womans
séede
,
that
is
too
say
,
that
Sathan
should
practize
mischéefe
ageinst
the
person
and
kingdome
of
Chryst
,
(
which
thing
this
story
sheweth
too
bée
most
true
:
)
so
also
would
the
same
séede
crush
the
head
of
the
serpent
,
with
his
héele
:
wherof
wée
sée
a
certeine
proof
in
this
story
.
Al
these
things
are
to
be
applied
in
suche
wise
,
that
wée
may
bothe
lerne
Christes
obedience
vnder
the
crosse
,
and
knowe
what
shéeld
it
béehoueth
vs
to
set
before
vs
ageinst
the
temptations
and
dartes
of
the
diuel
.
The
places
are
two
.
-
1
Of
Fasting
.
-
2
Of
Temptation
.
¶
Of
the
firste
.
IN
this
place
are
two
things
to
bée
considered
.
First
what
is
the
maner
of
fasting
in
generall
:
and
secondly
what
is
too
bée
thought
of
Christes
fast
in
speciall
.
Fasting
is
an
vtter
forbearing
of
meate
and
drinke
for
a
time
,
wherby
the
body
is
kept
low
,
and
as
it
were
mortified
.
And
it
is
of
three
sortes
.
Indifferent
,
Godly
,
and
vngodly
.
Indifferent
fast
,
is
when
a
man
absteineth
from
meate
and
drinke
,
either
for
pouertie
,
or
for
healthes
sake
,
or
for
some
great
sorowe
of
minde
.
This
of
it selfe
neither
pleaseth
nor
displeaseth
God
,
but
is
too
bée
thought
to
please
or
displease
,
according
as
fayth
and
pacience
go
with
it
.
The
fast
that
is
godly
,
Christian
,
and
acceptable
too
God
,
is
an
abstinence
,
not
only
from
meate
and
drinke
,
whereby
the
body
is
pinched
and
mortified
:
but
also
from
all
other
things
that
may
in
any
wise
delight
the
flesh
:
tending
too
this
purpose
,
that
the
spirite
may
haue
full
souereintie
through
true
pacience
,
godly
prayer
,
and
earnest
renouncing
of
all
wrongs
wherby
our
neighbour
may
bée
hurt
.
For
the
punishing
of
the
body
by
fasting
,
is
a
token
of
the
sorowfulnesse
of
the
heart
for
sinne
,
and
a
testimonie
of
true
repentaunce
.
The
endes
héereof
(
for
whiche
also
it
is
accepted
of
GOD
)
are
three
.
Mortification
of
the
fleshe
,
quickening
of
the
spirite
,
and
a
more
earnest
endeuer
towardes
all
godlinesse
.
Such
maner
a
one
was
Paules
fast
,
wherof
he
maketh
mention
.
2.
Cor.
6.
And
surely
godlie
men
ought
oftentimes
too
quicken
vp
the
spirit
with
holy
fasting
,
lest
they
should
yéeld
too
the
lustes
of
the
flesh
.
And
this
holy
and
Christian
fast
,
is
of
twoo
sortes
:
priuate
and
solemne
.
Priuate
fast
,
is
that
which
euery
man
enioyneth
too
himself
of
his
owne
accord
,
eyther
too
stir
himself
vp
vntoo
godlinesse
(
which
maner
of
fast
as
I
would
wish
euery
Christian
whose
flesh
hath
néede
of
such
chastisement
,
too
vse
often
at
other
times
:
so
woulde
.
I
wish
him
chéefly
to
vse
it
before
he
shall
come
to
the
communion
)
or
for
some
new
office
sake
which
he
shall
take
vppon
him
,
that
thereby
a
man
may
prepare
him selfe
to
consider
his
dutie
the
more
déepely
and
aduisedly
,
and
pray
to
God
that
he
of
his
mercy
wil
send
him
a
luckie
entraunce
into
his
charge
.
Suche
maner
of
one
was
the
fast
of
Moses
in
olde
time
in
the
mountaine
,
and
of
Helias
in
the
wildernesse
,
and
the
fast
of
Christe
also
in
the
wildernesse
,
wherof
mention
is
made
héere
.
The
solemne
faste
godly
and
Christian
,
is
that
which
the
godly
Magistrate
or
the
gouerners
of
the
Churches
enioine
,
either
too
the
intent
that
some
present
euil
(
as
plages
,
sword
,
sectes
,
seditions
,
and
such
like
)
may
by
true
repentaunce
and
calling
vpon
God
,
be
taken
away
or
mitigated
:
or
else
that
the
euils
which
séeme
too
hang
ouer
mennes
heads
for
sinnes
reigning
ouer
sore
may
be
preuented
and
eschued
.
Such
kindes
of
fastes
as
this
is
,
haue
oftentimes
bin
enioined
by
holy
Kings
and
Prophetes
,
which
fastes
were
acceptable
to
God
for
their
repentaunce
,
faith
,
praier
,
charitie
,
minding
of
blissed
life
,
and
such
other
things
,
which
are
woont
to
bée
&
must
in
any
wise
bée
in
a
christian
faste
.
As
concerning
this
dooble
fast
of
priuate
and
solemne
,
this
rule
is
too
bée
helde
,
that
as
the
priuate
fast
is
set
fréely
in
euery
mannes
choise
:
so
the
solemne
fast
bindeth
men
by
the
commaundement
of
the
Magistrate
,
by
the
lawe
of
Charitie
,
and
by
the
necessitie
of
the
common
profit
,
and
therfore
it
is
very
great
sinne
to
breake
it
wilfully
.
The
vngodly
and
Pharisaicall
fast
:
is
an
abstinence
from
some
certeine
kinde
of
meate
,
which
of
it selfe
is
thought
too
bée
a
worshipping
of
God
,
and
a
thing
acceptable
to
God
for
the
workes
sake
,
and
therefore
also
meritorious
.
As
whoo
would
say
,
that
God
passeth
for
outward
woorkes
,
whereas
the
conscience
is
vnpure
:
and
that
fasting
were
of
that
kind
of
woorkes
,
which
are
allowed
simply
and
without
meane
by
God
,
according
as
those
woorkes
are
which
he
apointeth
in
his
owne
lawe
,
that
is
to
wit
in
the
tenne
commaundementes
:
and
that
it
were
not
rather
a
certeine
outward
exercise
,
and
a
certeine
bodily
businesse
tending
too
another
end
,
namely
seruing
to
repentance
,
prayer
,
taming
of
the
fleshe
,
too
charitie
,
and
mindfulnesse
of
the
blessed
life
.
Woorthely
therefore
doo
the
Prophetes
condemne
suche
hipocriticall
fastinges
,
in
which
doo
méete
together
many
horrible
wickednesses
:
as
an
opinion
of
Gods
seruice
,
a
trust
in
the
woorke
,
necessity
,
constraint
,
a
néedfull
choise
of
meats
,
such
a
maner
of
fasting
,
as
euen
swine
might
be
fatted
with
it
,
and
a
minding
of
deceit
and
wrong
towards
their
neighbours
.
And
this
Pharisaicall
fast
may
be
diuided
intoo
twoo
kinds
that
the
one
may
be
called
standing
,
and
the
other
voluntarie
.
The
standing
fast
is
that
which
is
ordinarie
and
tied
too
certein
times
of
the
yéere
,
such
as
was
the
Lentfast
(
as
they
terme
it
,
)
among
the
Papists
,
and
the
Imberdayes
at
foure
seasons
of
the
yéere
,
and
the
Sainctes
euens
,
whereby
they
would
purchase
the
intercessions
of
the
sainctes
,
and
many
such
other
,
wherin
was
nothing
else
than
mere
superstition
and
manifest
wickednesse
.
Uoluntarie
fast
,
is
that
whiche
any
man
at
his
owne
appoyntment
chooseth
to
himselfe
,
too
the
intent
he
may
make
God
his
detter
.
Of
which
sort
was
his
fast
,
that
boasting
his
prayer
to
the
Lord
,
sayd
:
I
fast
twise
a
wéeke
:
where
he
vaunteth
of
his
fast
as
a
holy
and
meritorious
woorke
,
and
putteth
God
in
mind
of
it
,
least
he
should
forget
it
.
Let
this
suffise
concerning
fasting
in
general
:
now
will
I
adde
a
few
things
concerning
Chrystes
fast
.
Of
this
,
the
Euangelist
speaketh
thus
.
Then
Iesus
was
led
away
intoo
the
wildernesse
by
the
spirit
,
that
he
might
be
tempted
of
the
deuil
.
And
when
he
had
fasted
.xl.
dayes
and
.xl.
nights
,
hee
was
afterward
a
hungred
.
Héere
first
is
noted
the
time
,
namely
that
by
and
by
after
his
Baptim
,
he
fasted
.
Secondly
is
noted
the
place
namely
the
wildernesse
.
Thirdly
the
maner
of
his
fast
,
that
is
too
wit
,
that
he
liued
.xl.
dayes
and
.xl.
nights
without
any
maner
of
sustenance
.
Fourthly
the
woonderfulnesse
,
that
he
could
both
liue
so
long
a
time
without
sustinance
,
&
also
was
not
a
hungred
of
all
that
while
.
For
he
felt
no
hunger
vntill
the
.xl.
dayes
,
and
as
many
nights
were
quite
passed
.
But
why
did
Chryst
this
thing
?
First
that
by
this
heauenvly
miracle
he
might
testifie
his
owne
diuine
power
.
Secondly
to
fulfil
the
figure
.
For
Moses
being
a
Type
of
Chryst
,
fasted
on
the
mountain
.xl.
days
and
as
many
nights
.
Thirdly
to
make
amends
for
the
glutony
of
our
first
parents
&
of
vs
.
Fourthly
for
vocation
sake
.
For
it
is
the
custome
of
GOD
(
when
he
will
haue
any
man
set
in
his
office
,
)
as
it
were
too
prepare
him
and
make
him
fit
for
it
by
fasting
&
affliction
:
as
we
sée
in
Moyses
and
Helias
.
Fifthly
that
he
might
be
an
example
to
vs
,
how
we
shoulde
continually
liue
in
sobernesse
,
and
in
the
feare
of
God
.
Wée
must
therefore
lerne
too
know
the
vse
of
Chrystes
fast
,
which
is
manifold
.
First
to
thinke
with
our selues
how
much
the
sonne
of
God
was
abased
.
Secondly
too
giue
our selues
soberly
vntoo
prayer
,
after
the
example
of
the
sonne
of
God
.
And
thirdly
too
yéeld
him
thanks
,
for
susteining
so
gret
a
fast
in
our
behalfe
.
Agein
on
the
other
side
,
wée
must
shun
the
abuse
,
that
wée
abuse
not
this
holy
fast
of
Chrystes
.
Which
thing
commeth
too
passe
,
if
wée
either
make
an
vniuersall
precept
of
this
dooing
of
Chrystes
:
or
thinke
our selues
too
béecome
partakers
of
Chrystes
fast
,
by
our
counterfet
fast
:
or
surmise
that
our
fast
deserueth
forgiuenesse
of
sinnes
by
the
woorke
wrought
,
as
Thomas
Aquinas
like
a
caytife
teacheth
:
or
déeme
with
Ambrose
,
that
this
Lenton
fast
enioyned
by
the
bishoppes
of
the
Church
,
is
a
matter
of
necessitie
,
so
as
no
man
may
be
accounted
godly
vnlesse
hée
kéepe
this
fast
.
All
these
opinions
fight
full
but
ageinst
the
very
foundation
of
our
faithe
,
whiche
is
that
the
beléeuers
are
saued
by
the
merite
of
Christe
alone
.
But
they
say
:
euery
déed
of
Chryst
is
our
instruction
,
&
he
fasted
.xl.
daies
.
Ergo
,
we
must
folow
the
example
of
this
déed
of
Christ
.
Surely
it
is
true
that
they
say
.
Euery
déed
of
Chryste
is
our
instruction
:
but
it
is
not
true
that
we
must
counterfet
euery
déed
of
Christs
,
which
thing
is
manifest
by
the
sundry
differences
of
Christes
dooings
.
For
of
Christs
dooings
some
be
moral
,
some
be
maruelous
,
&
other
some
bée
peculiar
.
His
moral
doings
do
instruct
our
life
&
maners
.
For
he
is
a
most
perfect
paterne
of
vertues
.
His
maruellous
dooings
,
(
among
which
I
recken
vp
this
fast
)
doo
informe
&
confirm
our
minds
of
the
truth
of
Christes
doctrine
.
His
peculiar
dooings
or
déeds
of
reconciliation
,
are
those
whiche
perteine
too
the
benefite
of
our
redemption
&
purging
from
sin
.
These
wil
foster
&
cherish
in
vs
a
confidence
of
saluation
.
And
so
euery
déed
of
Christes
,
is
in
déed
our
instruction
,
yet
is
not
euery
of
them
too
bée
counterfaited
,
but
only
so
many
of
them
as
perteine
too
life
&
maners
,
according
too
the
tenor
of
the
.x.
commaundements
.
Is
it
lawful
then
too
fast
the
lenton
fast
?
It
is
lawful
,
so
that
the
condicions
be
kept
in
dooing
it
,
which
(
as
I
haue
sayd
before
)
are
too
be
obserued
in
the
holy
and
Christian
fast
.
And
I
openly
confesse
,
that
at
this
time
of
Lent
is
requisite
a
singuler
sobernesse
,
in
minding
and
musing
vpon
the
benefite
of
oure
redemption
,
whiche
at
that
season
is
wonte
too
bée
set
foorthe
daily
in
our
churches
in
the
rehersall
of
the
Lordes
passion
:
but
compulsion
and
necessitie
must
in
any
wise
bée
away
.
¶
Of
the
second
.
THe
tempter
comming
.
&c.
In
these
temptations
of
Chryste
,
a
man
may
sée
,
first
how
great
the
boldnes
of
Sathan
is
,
and
his
desire
to
destroy
the
kingdome
of
Christ
.
For
he
spareth
not
euen
the
sonne
of
God
,
but
approcheth
vntoo
him
,
and
as
he
inuaded
Gods
kingdom
in
Paradice
,
and
gate
the
vpper
hand
:
so
practiseth
he
too
destroy
the
new
Paradise
the
kingdome
of
Chryst
,
and
assayleth
the
king
therof
,
with
the
dartes
of
temptations
.
And
secondly
a
man
may
sée
héer
,
how
much
the
sonne
of
God
was
abased
,
in
that
he
was
not
only
afflicted
with
fasting
:
but
also
assaulted
with
the
temptations
of
Sathan
.
How
bée
it
,
too
the
intent
wée
may
receiue
wholesome
instruction
therby
:
first
I
wil
speak
of
Chrystes
temptations
.
Then
wherefore
he
was
tempted
.
And
last
of
all
,
what
doctrine
&
comfort
is
for
vs
too
pick
out
of
Chrystes
temptations
.
In
euery
of
Christes
temptations
(
whiche
in
this
place
are
thrée
in
number
)
we
may
beholde
foure
things
.
First
what
is
the
occasion
:
secondly
what
is
the
maner
of
the
temptation
:
thirdly
what
is
the
end
of
it
:
fourthly
the
maner
of
the
victory
.
Therefore
as
touching
the
firste
temptation
,
the
occasion
thereof
is
shewed
in
these
woordes
of
the
Euangeliste
:
and
when
he
had
fasted
.xl.
dayes
and
.xl.
nights
,
afterward
hee
was
a
hungred
.
Beholde
what
an
occasion
the
aduersarie
had
gotten
.
Chryste
had
fasted
,
and
prepared
him self
too
execute
his
office
,
but
Sathan
practiseth
another
thing
,
and
of
Chrystes
good
déede
hée
séeketh
oportunitie
too
destroy
him
.
This
hathe
béen
the
continuall
endeuour
of
Sathan
,
too
wrest
bothe
the
wel
dooings
and
the
sinnes
of
the
Saincts
too
their
destruction
.
But
God
knoweth
who
bée
his
,
and
is
able
too
deliuer
them
out
of
temptation
.
The
manner
of
the
temptation
ensueth
:
for
the
tempter
saith
:
If
thou
be
the
sonne
of
GOD
,
commaund
these
stones
too
become
bread
.
The
end
of
this
temptation
,
was
too
persuade
Christ
to
make
a
trial
whither
God
wold
by
miracle
confirm
his
Godhed
or
no
:
that
if
he
did
not
,
then
the
Lord
might
surmise
that
God
cared
not
for
him
.
This
temptation
therfore
fighteth
ageinst
gods
prouidence
,
wher
through
he
prouideth
all
things
for
his
children
,
which
are
necessary
too
saluation
,
and
this
present
life
.
The
maner
of
the
victorie
foloweth
:
Too
whom
Iesus
answering
,
saide
:
It
is
written
,
man
liueth
not
only
by
breade
,
but
by
euery
word
that
proceedeth
out
of
the
mouth
of
God
.
Héere
wée
sée
howe
the
victorie
ageinst
Sathan
consisteth
in
the
woord
of
God
.
Sathan
would
perswade
Chryste
that
he
should
perish
if
he
made
not
bread
of
the
stones
.
But
Chryst
denieth
that
man
liueth
only
with
bread
or
bodily
foode
.
For
meat
nourisheth
not
,
vnlesse
there
come
with
it
the
blissing
of
God
,
from
whence
bread
taketh
his
strength
.
For
it
is
written
,
they
shal
eate
and
not
be
suffised
.
This
scripture
alledged
héere
by
Chryst
too
this
purpose
,
thou
hast
in
the
xij
.
of
Deuter.
In
which
place
Moises
comforteth
the
people
in
the
desert
,
wher
was
no
bread
,
but
God
gaue
them
Manna
from
heauen
,
and
water
out
of
the
rocke
.
This
promis
,
Chryst
applieth
to
himself
and
to
al
the
godly
,
signifying
that
it
should
come
to
passe
,
that
euen
in
the
middes
of
famin
,
God
would
succour
his
people
and
geue
them
things
néedefull
.
Of
this
promis
wée
haue
examples
in
the
Israelites
,
in
Helias
,
in
Helizeus
,
in
Moyses
,
and
héere
in
Chryste
.
Héereunto
maketh
that
saying
of
the
Prophet
:
They
shall
not
bée
confounded
in
the
euill
time
,
and
in
the
dayes
of
famin
they
shall
bée
suffised
.
This
promis
when
it
perteyneth
too
vs
,
is
too
bée
caught
hold
on
by
fayth
:
and
too
bée
set
ageynst
Sathan
that
he
ouerthrowe
vs
not
with
temptation
of
hunger
.
And
thus
muche
bréefly
concerning
Chrysts
first
temptation
,
and
the
vse
therof
.
Nowe
foloweth
the
seconde
.
The
occasion
of
the
second
temptation
is
described
in
these
woords
.
Then
the
Diuill
tooke
him
vp
intoo
the
holy
Citie
,
and
set
him
vpon
a
pinacle
of
the
Temple
:
Sée
the
occasion
,
sée
the
craft
of
Sathan
:
whoo
of
euery
thing
séeketh
meanes
of
destruction
.
The
manner
of
the
temptation
is
added
:
If
thou
bee
the
sonne
of
God
cast
thy self
down
,
For
it
is
written
that
he
hath
giuen
his
angels
charge
of
thee
,
to
take
thee
vp
in
their
hands
,
least
perhaps
thou
shouldest
dashe
thy
foote
agaynst
a
stone
.
The
ende
of
this
temptation
is
,
that
Chryste
should
attempt
somewhat
contrary
to
his
owne
vocation
,
and
so
prouoke
Gods
wrath
ageinst
himself
,
as
our
first
parents
did
.
For
after
that
this
malicious
féend
saw
that
Chryst
stayed
himself
vpon
the
scripture
,
he
goeth
about
to
intangle
the
scripture
with
his
lyes
.
The
same
Psalme
which
Sathan
citeth
,
entreateth
of
Gods
prouidence
,
that
God
will
preserue
euery
godly
person
in
his
own
waies
,
that
is
too
say
,
in
his
trade
of
liuing
&
lawful
vocation
:
and
dooth
not
commaund
vs
to
doo
a-any
thing
rashly
contrary
to
our
vocation
.
But
how
hath
christ
quenched
this
firy
dart
of
Sathan
?
by
his
word
.
For
he
saith
:
Ageine
it
is
written
,
thou
shalt
not
tempt
the
Lorde
thy
God
.
Wée
haue
these
woords
in
the
.6
.
of
Deu.
wher
too
tempt
god
signifieth
too
enterprise
any
thing
through
distrust
,
whither
it
be
in
prosperitie
or
aduersitie
.
Wherfore
such
a
temptation
is
cleane
ageinst
faith
and
the
feare
of
God
.
For
he
that
in
prosperitie
liueth
carelesse
,
and
laieth
aside
the
feare
of
God
,
surely
he
tempteth
God
contrary
to
the
first
commaundement
.
Ageine
he
that
in
aduersitie
giueth
ouer
,
as
though
God
had
no
care
at
all
of
vs
,
he
also
tempteth
God
by
doubting
of
his
promisses
.
The
church
at
this
day
is
vexed
with
persecution
,
&
féeleth
outwardly
battel
,
&
inwardly
fearfulnesse
:
yet
certeinly
is
not
god
to
bée
tempted
in
this
case
.
Wée
must
not
say
,
if
wée
bée
his
people
:
if
this
which
we
professe
bée
his
very
gospell
,
why
dooth
he
not
help
vs
at
this
time
?
Why
suffereth
he
all
things
too
fall
out
soo
luckely
with
our
enemies
.
But
let
vs
in
this
case
say
boldly
with
christ
.
Thou
shalt
not
tempt
the
Lord
thy
god
.
Now
ensueth
the
third
temptation
.
The
occasion
of
the
thirde
temptation
,
is
shewed
in
these
woordes
.
Ageine
the
Diuell
tooke
him
vp
intoo
an
exceeding
hygh
mountayne
,
and
sheweth
vntoo
him
al
the
kingdomes
of
the
world
,
and
the
glory
of
them
.
Sée
:
in
this
first
temptation
he
abuseth
chrysts
affliction
to
tempt
him
with
.
Now
he
setteth
out
too
him
the
kingdoms
of
the
world
,
that
he
might
be
dazeled
with
the
glory
of
them
,
and
so
fall
ageinst
God
.
His
temptation
is
this
.
All
these
things
will
I
giue
thee
,
if
thou
wilt
fall
down
and
worship
me
.
The
end
of
this
temptation
,
was
that
Christe
should
become
an
Idolatrer
.
How
bée
it
ageinst
this
temptation
the
Lord
preuayleth
:
first
by
driuing
Sathan
away
,
that
durst
chalenge
godly
honor
too
him selfe
:
&
secondly
by
striking
him
through
with
the
swoord
of
God
,
saying
:
It
is
written
thou
shalt
worship
the
Lord
thy
God
,
&
him
onely
shalt
thou
serue
.
This
scripture
is
had
in
the
.6
.
of
Deut.
in
whiche
scripture
are
twoo
things
:
a
commaundement
,
and
a
prohibition
.
For
it
commaundeth
vs
too
worship
the
one
God
,
and
too
serue
him
with
godly
reuerence
,
according
too
the
first
table
.
And
it
forbiddeth
vs
too
attribute
this
honor
too
any
creatures
,
whither
they
bée
Deuils
,
or
men
,
or
Angels
.
Let
this
rule
bée
continually
in
our
sight
ageinst
all
the
wiles
of
the
Papists
.
But
wherfoore
was
Chryst
tempted
?
First
that
when
we
are
tempted
,
we
may
know
wée
have
a
high
Bishop
that
was
tried
in
all
things
.
Secondly
that
his
example
may
teach
vs
not
to
suffer
the
Diuel
to
withdraw
vs
by
any
meanes
from
the
true
feare
of
God
.
Therfore
if
he
go
about
to
persuade
vs
that
we
are
not
regarded
of
God
,
when
wée
bée
distressed
with
the
Crosse
and
with
many
miseries
:
let
vs
haue
an
eye
to
the
sonne
of
God
,
and
let
vs
represse
our
enemie
with
the
same
swoord
that
he
vsed
.
When
he
prouoketh
vs
to
doo
any
thing
contrary
too
our
vocation
,
wherby
we
may
be
brought
in
daunger
of
our
saluation
and
life
:
let
vs
set
the
sworde
of
God
against
him
.
When
he
enticeth
by
great
rewards
vnto
Idolatrie
:
let
vs
beware
that
he
draw
vs
not
with
these
bayted
hookes
intoo
the
net
of
damnation
▪
Too
be
short
,
in
all
our
whole
life
,
let
vs
endeuer
too
growe
stil
in
the
true
knowledge
of
God
,
and
too
be
armed
ageinst
Sathan
with
the
presence
of
Gods
sonne
,
too
whome
our
victorious
Champion
,
toogither
with
the
father
&
the
holy
Ghost
,
be
glory
for
euer
.
So
bee
it
.
The
second
Sunday
in
Lent
.
¶
The
Gospel
.
Math.
xv
.
IESVS
wente
thence
,
and
departed
intoo
the
coastes
of
Tyre
and
Sydon
:
and
beholde
a
woman
of
Canaan
(
whiche
came
out
of
the
same
coasts
)
cryed
vntoo
him
,
saying
:
haue
mercie
on
me
,
O
Lord
,
thou
sonne
of
Dauid
.
My
daughter
is
piteously
vexed
with
a
Deuil
.
But
he
answered
hir
nothing
at
all
.
And
his
Disciples
came
and
besought
him
,
saying
:
send
hir
away
,
for
shee
cryeth
after
vs
.
But
hee
answered
and
sayde
:
I
am
not
sent
but
too
the
lost
sheepe
of
the
house
of
Israell
.
Then
came
shee
and
worshipped
him
,
saying
:
Lorde
helpe
mee
.
Hee
answered
and
sayde
:
It
is
not
meete
too
take
the
Childrens
bread
and
cast
it
too
Dogges
.
Shee
answered
and
sayd
:
truthe
Lord
,
for
the
Dogges
eate
of
the
crummes
whiche
fall
from
their
maisters
table
.
Then
Iesus
answered
and
sayd
vntoo
hir
:
O
woman
great
is
thy
fayth
:
be
it
vntoo
thee
euen
as
thou
wilt
.
And
hir
daughter
was
made
whole
,
euen
the
same
time
.
The
exposition
of
the
text
.
THe
Gospel
perteyneth
specially
too
vs
that
bée
Gentiles
.
For
the
example
of
this
heathen
woman
,
teacheth
that
the
Gentiles
are
receyued
.
For
as
he
receyued
and
helped
hir
when
she
did
call
vpon
him
:
so
will
hée
also
receyue
vs
.
For
there
is
no
accepting
of
persons
before
GOD
,
according
as
Peter
sayeth
:
Of
a
truthe
I
perceiue
that
God
is
no
accepter
of
persons
,
but
in
euery
nation
whosoeuer
feareth
the
Lord
,
and
woorketh
righteousnesse
,
hée
is
accepted
with
him
.
And
this
is
the
vnchangeable
decrée
of
God
,
that
as
hée
casteth
away
and
damneth
all
impenitent
persons
:
so
as
many
as
repent
&
by
faith
call
vpon
God
,
are
receyued
through
the
only
mediator
Iesus
Chryste
,
and
saued
by
the
onely
goodnesse
of
God
.
Of
whiche
decrée
wée
sée
an
example
in
this
woman
,
who
béeing
vnder
the
crosse
calleth
vpon
Christ
and
is
herd
,
and
béeing
iustified
by
fayth
is
saued
according
too
this
saying
of
Ioell
:
Euery
one
that
calleth
vppon
the
name
of
the
Lord
shall
bée
saued
.
The
places
are
thrée
.
-
1
What
is
true
and
wholesome
repentance
.
-
2
Why
Chryst
put
back
this
woman
.
-
3
A
liuely
image
of
the
Churche
.
¶
Of
the
first
.
IT
is
in
any
wise
necessary
,
that
men
be
taught
rightly
concerning
true
repentance
.
For
vnlesse
true
repentaunce
bée
in
place
,
no
man
can
bée
saued
.
Therefore
wil
I
tel
cléerely
and
distinctly
what
helthful
repentance
is
:
how
it
is
made
:
and
of
what
partes
it
is
made
perfect
.
Christian
and
helthfull
repentaunce
is
out
of
all
dout
the
turning
of
man
vntoo
God
,
that
he
may
become
a
new
creature
,
too
liue
according
too
his
will
,
as
muche
as
may
bée
in
this
infirmitie
.
Or
(
too
speak
more
plainly
)
helthful
repentance
is
a
true
sorynesse
for
displeasing
GOD
,
with
a
desire
and
hope
of
forgiuenesse
,
for
the
sacrifice
of
Gods
sonne
,
and
with
singuler
wil
and
endeuer
too
eschue
sinne
from
thencefoorth
,
and
too
make
his
whole
life
afterward
allowable
beefore
God
.
That
this
is
the
true
definition
of
helthful
repentaunce
,
it
may
bee
shewed
by
the
onely
testimonie
of
Ezechiell
.
For
this
Prophet
in
his
.xviij.
chapter
sayth
thus
.
Turne
and
repent
yée
of
all
your
iniquities
,
and
your
iniquities
shall
not
bée
too
your
decay
.
Cast
from
you
all
your
vngodlynesse
,
and
make
vntoo
your selues
a
new
hearte
and
a
newe
spirite
.
In
this
testimonie
are
conteyned
thrée
things
.
The
firste
is
,
a
calling
too
repentance
:
No
man
shall
come
vntoo
mée
(
sayth
the
Lorde
)
but
hée
whom
my
Father
draweth
.
The
seconde
thing
is
the
promise
:
Youre
iniquitie
shall
not
bée
youre
decay
.
The
third
is
,
the
description
of
repentance
:
Doo
yée
penance
,
or
repent
yée
(
saith
hée
.
)
His
méening
is
therfore
that
wée
should
bée
sory
for
Gods
displeasure
.
Cast
from
you
all
your
vngodlinesse
:
by
this
he
requireth
a
shunning
&
hatred
of
sin
.
When
hée
saith
:
Turn
yée
vntoo
God
,
he
requireth
faith
,
without
the
which
no
man
can
turne
vntoo
God
.
For
by
faith
(
as
saith
Paul
)
we
haue
accesse
vntoo
God
.
Moreouer
where
as
is
added
,
make
too
your selues
a
new
harte
,
and
a
new
spirite
,
hée
requireth
that
wée
should
become
a
newe
creature
,
liuing
according
too
Gods
wil.
Héereupon
it
is
gathered
that
the
true
and
helthful
repentaunce
,
is
a
hartie
sorinesse
for
Gods
displeasure
with
a
desire
and
hope
of
forgiuenesse
and
an
earnest
endeuer
too
eschue
all
sin
,
and
too
make
the
whole
life
from
thencefoorth
allowable
before
God
.
This
thing
we
may
sée
plainlier
in
this
notable
example
.
Dauid
after
his
horrible
fall
intoo
aduoutrie
and
murther
,
repented
him
according
too
the
fashion
expressed
in
the
Psalm
.
First
he
saith
Haue
mercy
vpon
mée
O
God
,
according
too
thy
great
mercy
.
Héer
hée
both
soroweth
for
his
owne
miserie
,
that
he
had
so
lewdly
offended
God
,
and
also
acknowledgeth
God
too
bée
merciful
.
Wherby
there
was
in
him
desire
and
hope
&
liuely
trust
of
the
Messias
.
Now
how
great
his
sorow
was
,
and
how
great
his
faith
was
,
whereby
he
ouercame
the
sorowe
,
the
same
Psalme
declareth
in
many
woordes
.
And
where
as
hée
addeth
in
the
same
Psalme
:
Create
a
new
spirite
in
my
bowels
:
hée
desireth
too
become
a
new
creature
.
Such
examples
as
this
,
there
bée
many
:
as
of
Adam
,
Manasses
,
Peter
,
the
théefe
,
and
Mary
Magdalene
,
and
others
:
whiche
things
it
behoueth
vs
too
thinke
vpon
,
that
by
their
example
wée
may
bothe
bée
taught
what
true
repentaunce
is
,
and
also
repent
vs
earnestly
as
they
did
.
Although
that
by
the
things
whiche
wée
haue
said
,
it
may
bée
méetly
wel
vnderstood
,
how
true
repentance
is
doone
:
yet
wil
I
shew
it
more
distinctly
.
For
nothing
is
more
necessary
too
man
,
than
by
true
repentance
too
bée
reconciled
too
God
,
and
too
bée
saued
.
Too
the
intent
therefore
that
wée
may
knowe
how
true
repentance
is
doone
,
seauen
pointes
are
too
bée
obserued
.
First
the
knowledge
of
God
,
who
requireth
obedience
.
This
is
fetched
out
of
the
table
of
the
ten
commaundementes
:
I
am
the
Lord
thy
god
that
brought
thée
out
of
the
lande
of
Egypt
.
&c.
Héere
god
requireth
an
acknowledging
of
him selfe
.
Secondly
foloweth
what
maner
of
obedience
he
requireth
:
Thou
shalt
haue
no
strange
gods
before
me
.
Thirdly
the
threatnings
that
are
added
,
doo
testifie
that
he
condempneth
disobedience
.
Uisiting
(
sayth
he
)
the
iniquities
of
the
fathers
vpon
the
children
vntoo
the
third
&
fourth
generation
.
Lastly
also
it
is
too
bée
knowne
concerning
God
,
that
hée
is
mercifull
,
according
to
the
voyce
of
the
gospell
.
Therfore
before
the
entrie
bée
set
open
too
true
repentauuce
,
there
is
required
the
knowledge
of
god
,
who
looketh
for
obedience
,
iudging
and
condemning
disobedience
in
good
earnest
,
and
agein
,
pitying
and
receyuing
sinners
intoo
his
fauor
,
for
the
mediators
sake
.
2
After
this
knowledge
,
must
folow
an
examination
of
our
dooings
by
the
law
of
god
:
and
euery
precept
is
to
be
considered
seuerally
by
himselfe
.
First
therfore
in
this
examination
,
sée
whether
thou
make
such
accompt
of
God
,
that
thou
trust
too
him
only
:
sée
whither
thou
feare
him
,
loue
him
,
worship
him
with
all
thy
powers
:
sée
whither
thou
halowest
his
name
:
whither
thou
extol
him
,
praise
him
,
and
cal
vpon
him
,
according
as
the
precepts
of
the
first
table
commaund
thée
.
After
the
same
maner
must
thou
make
thine
examination
in
the
second
table
concerning
thy
neibor
.
&c.
By
this
examination
thou
shalt
come
to
the
knowledge
of
thine
owne
filthinesse
&
iust
damnation
for
offending
God
.
And
such
an
examination
demaundeth
God
at
our
hands
,
as
oft
as
the
Scripture
exhorteth
vs
too
repentaunce
.
3
This
examination
béeing
made
by
the
knowledge
of
sin
,
&
the
iudgement
of
god
,
ther
ariseth
a
great
fearfulnesse
in
the
conscience
,
which
fearfulnes
is
augmented
by
the
circumstances
of
Gods
iudgement
,
which
are
these
present
calamities
,
the
tiranny
of
the
diuell
,
the
paines
of
hell
,
eternall
death
and
damnation
.
4
In
this
great
terrour
infinite
persons
should
perishe
,
if
Fayth
rescued
them
not
.
For
in
this
terror
,
by
the
beholdings
of
Gods
mercy
promised
for
Christs
sake
,
is
conceiued
trust
of
remission
of
sins
.
And
so
man
wresteth
himselfe
as
it
wer
out
of
hell
,
and
taketh
holde
on
the
hande
of
Gods
sonne
,
who
haleth
him
out
of
hell
.
Héere
the
minde
thinketh
vppon
Gods
promises
,
looketh
vpon
the
sonne
of
God
hanging
on
the
crosse
for
thy
sinnes
and
mine
,
héereth
the
voyce
of
Ioel
most
full
of
comfort
,
saying
:
turne
too
the
Lorde
your
God
,
bicause
he
is
gracious
and
mercifull
,
slow
to
wrath
,
&
swifte
too
pitie
,
and
one
that
beareth
with
your
naughtinesse
.
Let
the
examples
of
these
promises
bée
considered
,
that
wée
may
bée
strengthned
by
them
.
5
The
sinner
knowing
this
mercie
of
GOD
,
conceyueth
hope
of
forgiuenesse
,
and
begynneth
openly
too
bewayle
his
sinne
:
he
confesseth
his
lewdnesse
vntoo
God
,
and
with
earnest
prayer
and
a
feruent
hart
,
fléeth
vnto
Gods
mercy
.
6
He
that
in
this
wise
ascendeth
by
these
degrees
,
first
acknowledging
Gods
iudgement
and
mercie
according
as
is
alreadie
set
foorth
,
he
by
this
confidence
is
assoyled
of
his
sin
,
and
iustified
before
God
,
not
through
his
owne
righteousnesse
,
but
through
Chrysts
,
whiche
is
imputed
to
euery
one
that
beléeueth
.
For
our
true
iustification
is
the
absolution
from
sinne
,
of
the
person
that
beléeueth
in
Chryst
,
the
imputation
of
Chrystes
righteousnesse
vntoo
him
,
and
the
accepting
of
him
fréely
vnto
life
euerlasting
,
for
Chrysts
sake
.
7
He
that
is
iustified
by
fayth
,
and
adopted
the
Sonne
of
God
,
and
regenerate
,
yéeldeth
thanks
too
God
,
extolleth
god
,
and
amendeth
his
whole
life
from
that
time
forwarde
.
Howbeeit
too
the
intent
these
things
may
bée
the
cléerelier
vnderstoode
of
vs
,
I
will
propounde
an
example
of
helthful
repentance
,
whereof
you
haue
heard
:
and
that
shall
be
Manasses
king
of
Iuda
:
in
whose
helthful
repentance
,
all
these
things
are
too
bée
séene
,
according
as
it
appeareth
in
his
Prayer
.
For
first
when
he
sayth
:
O
Lorde
almightie
,
the
God
of
our
fathers
Abraham
,
Isaac
,
and
Iacob
,
whom
all
men
fear
,
and
tremble
at
the
countenance
of
thy
maiestie
.
Importable
is
the
wrath
of
thine
indignation
vpon
sinners
,
but
vnmeasurable
and
vnserchable
is
the
mercy
of
thy
promise
:
for
thou
art
the
moste
high
Lorde
,
gracious
,
merciful
,
and
ful
of
compassion
,
and
sory
for
the
naughtinesse
of
men
.
In
these
woords
of
Manasses
,
is
first
an
acknowledging
of
God
.
2.
A
testification
of
due
obedience
.
3.
A
confession
of
gods
iudgement
against
sinners
.
4.
An
acknowledging
and
setting
foorth
of
his
mercy
.
Then
foloweth
the
second
thing
,
that
is
too
wit
,
the
examination
of
Manasses
his
dooings
by
the
rule
of
the
lawe
:
For
thus
he
saith
:
I
haue
sinned
aboue
the
numbre
of
the
sand
of
the
sea
,
my
sinnes
are
multiplyed
O
Lord
.
Thirdly
,
how
great
terrour
was
in
his
harte
,
hée
sheweth
when
hée
sayth
:
And
I
am
not
woorthie
too
beholde
and
looke
vpon
the
high
heauen
,
for
the
multitude
of
mine
iniquities
.
Fourthly
,
in
these
terrours
he
rayseth
him self
with
thinking
vpon
Gods
mercie
,
and
sayeth
:
And
nowe
I
bowe
the
knées
of
my
hart
,
praying
vntoo
thée
O
Lord
,
who
haste
promised
repentaunce
and
forgiuenesse
of
sinnes
too
them
that
haue
sinned
against
thée
.
Fifthly
foloweth
entreatance
of
forgiuenesse
:
Wherefore
I
pray
and
beséeche
thée
,
forgiue
mée
Lorde
,
forgiue
mée
,
and
destroye
mée
not
toogither
with
my
sinnes
,
neyther
bée
thou
angry
with
mée
for
euer
for
my
euil
dooings
:
For
thou
arte
GOD
,
I
say
the
God
of
the
repentant
:
shewe
all
thy
goodnesse
vpon
mée
.
Sixthly
hauing
prayed
in
this
wise
,
he
firmely
beléeueth
him selfe
too
bée
heard
and
iustified
.
Wherefore
hée
addeth
.
For
thou
shalt
saue
mée
vnworthy
person
,
according
too
thy
great
mercy
.
Héere
Manasses
béeing
iustified
by
fayth
,
becommeth
a
new
creature
.
Seuenthly
,
after
this
frée
iustification
,
ensueth
amendment
in
his
whole
life
.
Whervpon
it
foloweth
in
his
prayer
.
And
I
will
euermore
praise
thée
all
the
dayes
of
my
life
:
bicause
all
the
powers
of
heauen
praise
thée
,
and
vntoo
thée
bée
glory
for
euer
and
euer
.
Amen
.
This
maner
of
repenting
haue
al
the
saints
euer
folowed
▪
Dauid
acknowledgeth
God
:
he
acknowledgeth
gods
iudgement
:
he
acknowledgeth
his
mercy
:
he
examineth
his
owne
dooing
:
he
is
afrayd
for
sinne
:
he
lifteth
vp
him selfe
with
confidence
of
mercie
:
he
prayeth
forgiuenesse
:
he
is
iustified
by
faith
:
and
béeing
iustified
,
he
prayseth
God
.
These
things
are
too
be
séene
in
the
.51
.
Psalme
.
We
haue
herd
what
repentance
is
,
&
how
it
is
doon
.
Now
is
too
be
lerned
,
which
are
the
chéef
parts
of
it
.
They
are
counted
thrée
:
which
are
sorinesse
,
faith
,
and
newnesse
of
life
.
Untoo
sorinesse
are
required
the
first
thrée
things
:
whiche
are
the
knowledging
of
God
,
the
examining
of
the
déede
,
and
the
terrour
of
conscience
for
sinne
.
Untoo
faith
are
required
the
thrée
nexte
,
that
is
:
thinking
vpon
mercy
,
desiring
of
forgiuenesse
,
and
iustification
.
Untoo
newnesse
of
life
is
required
the
last
thing
,
whiche
consisteth
in
framing
the
hart
,
the
tung
and
the
life
according
too
the
law
of
God
.
¶
Of
the
second
.
IT
is
written
in
this
gospel
,
that
Christ
put
back
this
woman
.
Why
did
he
so
?
Why
sayde
hée
that
hée
was
not
sent
but
too
the
lost
shéep
of
the
house
of
Israel
?
Is
not
he
the
same
Lord
that
saith
:
Come
vnto
me
all
yée
that
labour
,
&
are
heauy
loden
.
&c.
I
answer
:
The
Lord
did
not
this
without
great
causes
.
First
hée
did
it
,
that
the
womans
faith
might
by
this
delay
bée
exercised
and
increased
.
Secondly
,
that
shée
mighte
bée
an
example
of
godlinesse
,
againste
the
stiffnecked
Iewes
which
despised
Christe
.
Thirdly
that
the
Lord
might
shewe
how
hée
would
bée
ouercome
of
vs
by
the
importunatenesse
of
our
prayers
.
Fourthly
that
by
this
example
,
hée
might
teach
the
present
beholders
,
a
true
experiment
of
godlinesse
.
But
the
Lord
assigneth
an
other
cause
why
he
put
back
this
woman
.
For
he
sayth
:
I
am
not
sent
but
too
the
lost
sheepe
of
the
house
of
Israel
.
I
aunswere
:
Chryst
sayth
not
this
as
though
he
denyed
the
Gentiles
accesse
vntoo
his
grace
:
For
that
same
woman
was
an
Ethnicke
:
But
there
are
other
causes
.
First
hée
méeneth
héere
,
too
note
the
obstinate
malice
and
vnthankfulnesse
of
the
Iewes
,
who
acknowledged
not
Chryst
that
was
sent
peculiarly
too
them
.
The
seconde
is
,
for
that
the
selfe
same
Chryst
should
preache
Gods
woord
to
the
Iewes
before
his
death
,
who
after
his
death
should
giue
commaundement
to
preach
it
too
the
Gentils
.
For
the
Lorde
had
forbidden
his
Gospell
too
bée
preached
too
the
Gentils
,
before
his
death
.
But
afterward
when
he
was
risen
from
death
,
hée
gaue
this
commaundement
too
the
apostles
:
Go
yée
intoo
the
whole
world
,
and
preache
the
gospell
to
all
creatures
.
This
commaundement
dooth
manifestlye
declare
,
that
Chrysts
benefites
béelong
both
to
the
Iewes
and
Gentiles
▪
that
is
too
say
,
that
all
as
well
of
the
Iewes
as
of
the
Gentiles
that
receyue
Chryst
,
and
truly
repent
,
are
partakers
of
Chrysts
benefites
,
so
that
by
his
blood
all
their
sinnes
are
washed
away
,
and
finally
at
the
last
day
all
shal
rise
ageine
too
blissed
immortalitie
and
euerlasting
life
.
But
they
that
refuse
too
receiue
christ
,
liuing
without
repentance
:
they
without
mercie
shall
bée
punished
in
euerlasting
paines
with
the
diuell
.
For
as
the
Lord
hath
bin
,
is
,
and
wil
bée
mercifull
too
al
that
repent
,
without
any
respect
of
persons
:
So
hath
he
bin
,
is
,
and
will
bée
an
vntreatable
iudge
too
them
that
repent
not
,
not
passing
whither
wée
bée
Kings
,
noble
men
,
Citizens
,
or
countrey
folke
.
¶
Of
the
thirde
.
A
Moste
goodly
image
of
Chrysts
Churche
,
and
of
euery
member
of
the
same
,
is
described
in
this
woman
of
Cananie
.
For
first
as
this
woman
of
Cananie
is
ouerwhelmed
with
misery
:
so
also
is
the
Churche
and
euery
member
therof
.
Héerevpon
Paule
sayeth
:
All
that
will
liue
godlyly
in
Chryst
must
suffer
this
persecution
.
This
doothe
Chryste
teache
,
when
he
biddeth
vs
take
his
yoke
vpon
vs
.
For
God
will
haue
vs
nowe
become
lyke
vntoo
his
sonne
in
afflictions
and
miseries
,
as
well
as
we
shall
become
like
vnto
him
in
time
to
come
in
glorie
Rom.
8.
Secondly
the
churche
in
these
calamities
prayeth
for
helpe
.
For
the
church
hath
none
other
refuge
than
prayer
vntoo
God
,
wherby
helpe
is
obteined
.
Thirdly
chryst
séemeth
too
turne
away
his
eare
,
when
we
doo
not
out
of
hand
obteine
that
we
would
haue
.
Fourthly
the
church
(
after
the
example
of
this
woman
)
ceasseth
not
too
pray
,
but
continueth
in
prayer
vntil
it
haue
obteined
that
which
it
desireth
.
Moreouer
,
euery
seuerall
member
of
the
churche
hath
héere
too
learne
by
.
First
,
let
euery
one
of
vs
acknowledge
himselfe
too
bée
a
Cananite
,
that
is
to
say
vngodly
,
and
vnwoorthy
of
Gods
grace
.
Secondly
,
let
him
crie
out
with
this
woman
:
Haue
mercy
vppon
mée
,
haue
mercie
vppon
mée
.
Thirdly
,
if
thou
bée
tried
,
yet
continue
thou
after
the
example
of
this
woman
.
If
he
héere
thée
not
to
day
or
to
morow
,
yet
shall
not
thy
prayers
be
in
vayne
,
but
they
shall
bée
herd
in
déede
for
chrysts
sake
,
if
thou
pray
with
fayth
as
this
woman
,
did
.
Fourthly
acknowledge
thy selfe
with
this
woman
too
bée
a
Dog
:
but
yet
such
a
dog
as
is
fed
with
the
crummes
that
fall
from
his
maisters
table
,
and
therefore
continue
in
prayer
.
Fifthly
,
it
will
befall
too
thée
,
as
it
did
too
this
woman
,
whiche
erewhile
was
called
Dog
,
and
anone
was
acknowledged
for
a
daughter
.
So
great
is
the
mercie
of
God
,
to
whom
bée
honour
and
glory
world
without
ende
.
Amen
.
The
thirde
Sunday
in
Lent
.
¶
The
Gospell
.
Luke
.
xj
.
ANd
he
was
casting
out
a
diuil
,
and
the
same
was
dumme
:
And
when
he
had
cast
out
the
diuil
,
the
dumme
spake
,
and
the
people
wondered
.
But
some
of
them
sayd
:
he
casteth
out
diuels
through
Beelzebub
the
cheefe
of
the
diuels
.
And
other
tempted
him
,
and
required
of
him
a
signe
from
heauen
.
But
he
knowing
their
thoughtes
,
sayde
vnto
them
:
Euery
kingdome
diuided
against
it selfe
,
is
desolate
:
and
one
house
doth
fall
vpon
another
.
If
Sathan
also
bee
diuided
against
him selfe
,
howe
shall
his
kingdome
endure
?
Because
yee
say
I
cast
out
diuels
through
Beelzebub
:
If
I
by
the
helpe
of
Beelzebub
cast
out
diuels
,
by
whose
helpe
doo
your
children
cast
them
out
?
Therefore
shall
they
bee
your
iudges
.
But
if
I
with
the
finger
of
God
cast
out
diuels
,
no
doubt
the
kingdome
of
God
is
come
vpon
you
.
When
a
strong
man
armed
watcheth
his
house
,
the
things
that
he
possesseth
are
in
peace
.
But
when
a
stronger
than
he
commeth
vpon
him
,
and
ouercommeth
him
,
he
taketh
from
him
all
his
harnesse
(
wherin
he
trusted
)
and
diuideth
his
goods
.
Hee
that
is
not
with
mee
,
is
agaynst
mee
,
and
he
that
gathereth
not
with
me
,
scattereth
abroade
.
When
the
vncleane
spirite
is
gone
out
of
a
man
,
he
walketh
through
drie
places
seeking
rest
.
And
when
he
findeth
none
,
he
saith
:
I
will
returne
ageine
intoo
my
house
whence
I
came
out
.
And
when
he
cometh
,
he
findeth
it
swept
and
garnished
.
Then
goth
he
and
taketh
too
him selfe
seuen
other
spirites
worse
than
him selfe
,
and
they
enter
in
and
dwell
there
.
And
the
ende
of
that
man
is
worse
than
the
beginning
.
And
it
fortuned
that
as
he
spake
these
things
,
a
certein
woman
of
the
company
lift
vp
her
voyce
,
and
sayd
vntoo
him
:
happy
is
the
womb
that
bare
thee
,
and
the
paps
which
gaue
thee
suck
.
But
he
sayd
:
yea
,
happy
are
they
that
heere
the
woord
of
God
and
keepe
it
.
The
exposition
of
the
text
.
THis
Gospell
(
déere
beloued
)
sheweth
plainly
the
cause
why
Chryst
came
into
the
worlde
and
tooke
mans
nature
vpon
him
:
that
is
too
wit
,
both
too
begyn
a
new
kingdome
,
and
also
too
abolish
the
kingdome
of
the
diuel
.
And
this
is
it
that
God
speaketh
of
in
the
third
of
Genesis
:
The
séede
of
the
woman
shall
treade
downe
the
serpents
head
.
Which
woordes
Iohn
interpreteth
when
hée
sayth
:
Chryst
appéered
to
destroy
the
woorkes
of
the
diuell
,
that
is
too
say
,
the
diuels
kingdome
,
whiche
beginneth
with
sinne
,
is
buylded
vpon
sinne
,
and
finished
with
endlesse
damnation
.
Of
this
kingdome
of
Sathan
Chryst
in
his
Gospell
sheweth
himselfe
too
bée
the
destroyer
,
by
deliuering
a
man
that
was
possessed
of
a
diuell
.
For
in
as
much
as
he
driueth
out
the
diuell
:
First
he
giueth
vs
too
vnderstande
,
that
hée
is
stronger
than
the
diuell
,
and
secondly
that
he
is
his
enimie
.
Also
by
this
miracle
he
sheweth
him selfe
too
bée
the
sauiour
of
mankind
.
Moreouer
héere
is
shewed
the
vnthankfulnesse
of
the
world
toward
their
sauiour
,
when
the
wicked
Iewes
ascribe
Gods
woorks
vnto
Sathan
.
Lastly
in
the
end
of
this
Gospell
,
the
woman
by
hir
outcrie
ministreth
occasion
vntoo
Chryst
,
too
shew
the
true
blessednesse
For
where
as
the
woman
cryeth
out
:
Blissed
is
the
wombe
that
bare
thée
:
he
answereth
:
Nay
rather
,
Blissed
are
they
that
héere
the
woord
of
God
,
and
kéepe
it
.
The
pointes
héereof
are
foure
.
-
1
The
difference
betwéene
the
kingdome
of
Sathan
,
and
the
kingdome
of
Chryst.
-
2
The
strife
betwéene
the
Iewes
and
Chryst
,
wherin
the
Iewes
finde
fault
with
Chrysts
dooing
,
and
he
defendeth
the
same
.
-
3
What
shall
become
of
those
whiche
hauing
receyued
Chryst
,
shake
him
off
ageyne
,
and
serue
Sathan
.
-
4
What
is
true
blissednesse
and
felicitie
.
¶
Of
the
firste
CHryst
was
casting
out
a
diuell
.
These
woordes
doo
openly
testifie
,
that
the
kingdome
of
Chryst
,
and
the
kingdom
of
Sathan
are
two
sundrie
kingdomes
,
and
that
there
is
betwéene
these
two
sundrie
kingdoms
,
the
greatest
difference
that
may
bée
,
in
so
muche
as
it
is
not
possible
for
them
too
agrée
together
.
Thou
séeyng
that
Chryst
and
the
diuell
are
twoo
most
puissant
kings
,
of
twoo
moste
diuers
kingdomes
,
we
wil
speak
of
both
,
that
men
may
vnderstand
how
muche
euil
is
in
the
kingdome
of
Sathan
,
and
how
muche
goodnesse
and
felicitie
is
in
the
helthful
kingdome
of
Christe
.
As
concerning
the
Deuil
,
these
foure
points
are
too
be
considered
.
First
,
who
he
is
.
2.
What
he
dooth
.
3.
Why
hée
dooth
.
4.
Why
God
suffereth
him
too
doo
it
.
Who
is
hée
then
?
As
in
respect
of
his
nature
,
hée
is
the
creature
of
God
,
as
are
the
Angels
of
God
.
As
in
respecte
of
his
inclination
and
of
his
frowardnesse
(
whiche
hée
hath
of
him selfe
)
hée
is
a
lyer
,
a
murtherer
,
and
a
théefe
,
delighting
euermore
in
manslaughter
,
and
lying
:
and
coueting
nothing
so
muche
as
the
euerlasting
destruction
of
mankinde
.
That
the
Deuill
is
suche
a
one
,
wée
are
taught
by
his
craftinesse
,
with
whiche
he
deceyued
Adam
and
Eue.
What
dooth
the
Deuil
?
Wée
sée
in
this
Gospell
,
that
hée
maketh
this
wretched
man
blinde
and
dumbe
.
Consider
héer
(
I
pray
you
)
the
cruel
tirannie
of
the
Deuil
against
this
miserable
soule
.
First
hée
stoppeth
vp
his
eares
.
Why
?
least
hée
should
hear
the
woord
of
God
.
And
why
desireth
hée
that
?
bycause
hée
knoweth
that
the
first
step
too
Heauen
is
too
heare
Gods
woord
.
For
neuer
man
yet
(
béeing
of
yéeres
of
discretion
)
atteyned
too
saluation
,
without
héering
the
woord
of
God
.
For
the
Gospel
(
saith
Paule
)
is
the
power
of
God
too
saluation
,
too
euery
one
that
beléeueth
.
Secondly
hée
besiegeth
his
hart
,
that
the
woord
may
haue
no
place
in
it
.
And
why
dooth
hée
so
?
Bicause
he
knoweth
that
without
faith
(
whiche
commeth
by
héering
the
woord
)
no
man
is
iustified
.
For
as
Christ
fayth
:
He
that
beléeueth
not
,
the
wrath
of
God
abideth
vpon
him
.
Thirdly
he
maketh
him
dumb
:
Wherfore
?
that
he
shuld
not
confesse
Chryst
his
sauior
.
For
he
knoweth
that
no
man
is
saued
without
confession
of
the
mouthe
.
For
thus
sayeth
Paule
in
the
tenth
vntoo
the
Romaines
:
With
the
hart
wée
beléeue
vntoo
righteousnesse
,
and
with
the
mouth
wée
make
confession
too
saluation
.
Fourthly
hée
maketh
this
miserable
creature
blinde
,
that
hée
should
not
sée
.
And
why
so
?
Bicause
he
should
not
sée
Gods
woorks
whiche
shew
foorth
Gods
glorie
,
as
Dauid
witnesseth
when
hée
sayeth
:
The
Heauens
declare
the
glory
of
God
,
and
the
firmament
sheweth
his
handy
woorks
.
Beholde
,
Sathan
closeth
vp
all
the
wayes
of
saluation
from
this
wretched
man
.
Wherfore
dooth
this
spiteful
creature
so
?
First
bycause
hée
him selfe
is
damned
,
and
hathe
no
hope
of
saluation
.
Secondly
hée
beareth
suche
a
hatred
too
Christe
,
that
hée
cannot
away
with
his
kingdome
.
Thirdly
,
hée
is
inflamed
with
vnappeasable
hatred
towards
mankinde
,
in
so
muche
as
hée
coueteth
too
haue
them
al
damned
euerlastingly
,
as
wel
as
him selfe
.
And
therefore
is
it
that
Peter
sayth
.
Pet.
5.
The
Deuil
goeth
aboute
like
a
roring
Lion
,
séeking
whome
hée
may
deuoure
.
But
why
dooth
GOD
giue
Sathan
this
leaue
,
too
trouble
menne
in
suche
wife
?
First
wée
haue
merited
this
punishement
for
our
owne
sinne
.
For
what
euill
so
euer
happeneth
vntoo
vs
,
wée
muste
ascribe
it
vntoo
oure selues
,
and
séeke
the
cause
of
it
in
oureselues
.
Secondly
God
suffreth
it
too
the
intent
wée
may
learne
how
greate
Chrystes
benefites
are
towards
his
church
.
For
no
man
better
vnderstandeth
the
commodities
of
libertie
and
helth
,
than
hée
that
hathe
sometimes
felte
the
hardnesse
of
imprisonment
,
and
the
paynes
of
sickenesse
.
Thirdly
that
against
the
Deuil
wée
should
call
vppon
Chryste
,
who
onely
is
able
too
ouercome
him
.
Fourthly
,
that
wée
shoulde
feare
oure selues
against
him
with
fayth
,
according
too
this
saying
:
Whom
withstand
you
strong
in
fayth
.
For
Fayth
is
the
ouercommer
of
the
worlde
,
as
Iohn
saith
:
This
is
your
victorie
that
ouercometh
the
world
,
euen
your
fayth
.
Fifthly
that
béeing
deliuered
from
the
tirannie
of
Sathan
by
Christs
presence
,
we
may
both
acknowledge
the
Christ
dwelleth
in
vs
,
according
too
that
whiche
is
written
in
the
2.
Reg.
17.
that
all
the
earth
may
know
that
there
is
a
God
in
Israel
,
that
is
too
say
,
in
the
Churche
:
and
also
that
wée
may
magnifie
God
which
deliuereth
vs
.
Of
the
Diuell
wée
haue
heard
,
who
he
is
,
what
he
dooth
,
why
he
laboureth
the
destruction
of
the
Church
,
and
wherefore
God
permitteth
him
so
too
doo
.
Nowe
let
vs
héere
of
our
king
Chryste
,
of
whom
I
will
speake
,
who
he
is
,
what
he
dooth
,
and
why
he
dooth
.
Who
is
Chryst
?
God
and
man
,
borne
of
the
father
before
all
worldes
,
euerlasting
God
,
with
the
euerlasting
Father
and
the
holy
ghost
,
according
as
we
confesse
in
our
Créede
,
who
came
downe
from
heauen
for
our
saluation
,
and
tooke
mans
nature
vpon
him
,
too
the
intent
he
might
by
his
death
,
delyuer
vs
from
endlesse
death
and
punishment
.
What
dooth
hée
?
That
dooth
this
present
Gospell
teache
vs
.
First
he
openeth
this
deaf
mans
eares
:
Secondly
,
hée
casteth
the
diuell
out
of
him
:
Besides
that
,
he
loozeth
his
toong
that
he
may
speake
.
And
also
he
openeth
his
eares
.
The
self
same
thing
dooth
he
dayly
in
his
church
.
First
he
openeth
our
eares
that
wée
may
héere
Goods
word
.
Therfore
who
soeuer
heareth
Gods
woord
willingly
,
let
him
know
that
his
eares
are
opened
:
and
contrarywise
,
he
that
héereth
not
the
woord
willingly
,
let
him
knowe
that
his
eares
are
stopped
still
by
Sathan
.
Wherefore
who
so
hath
not
yet
eares
to
héere
,
let
him
flée
to
Chryst
,
who
only
can
open
them
.
Secondly
he
deliuereth
the
harte
from
the
diuel
,
that
wée
may
beléeue
.
For
in
the
sixth
of
Iohn
,
Chryst
teacheth
that
fayth
is
the
woorke
of
God
:
for
thus
he
sayth
:
This
is
the
woorke
of
God
that
we
beléeue
in
him
whom
he
hath
sent
.
Then
if
thou
beléeue
not
,
the
diuell
stil
possesseth
thy
hart
.
Wherfore
thou
must
go
too
Chryst
,
who
only
can
ouercome
him
.
Thirdly
he
loozeth
thy
toong
that
now
from
henceforth
thou
mayst
with
thy
mouth
confesse
him
,
magnifie
him
,
and
call
vpon
him
.
And
wherfore
dooth
Chryst
so
?
First
,
bicause
he
is
a
louer
of
men
,
whose
nature
he
tooke
vpon
him
,
at
suche
time
as
he
was
conceyued
man
,
and
borne
of
the
virgin
Mary
.
Secondly
,
bicause
he
is
the
enemie
of
the
Diuell
.
Thirdly
,
bicause
it
is
his
office
or
charge
too
inuade
the
kingdome
of
his
enemie
the
diuel
,
too
put
his
sayd
enemie
to
the
spoyle
,
&
too
rewarde
all
that
beléeue
in
him
with
euerlasting
life
.
Now
by
these
things
it
appéereth
howe
great
difference
there
is
betwéene
the
kingdom
of
the
diuel
and
the
kingdom
of
Chryst.
In
the
diuels
kingdome
is
sinne
and
death
:
In
Chrysts
kingdome
is
righteousnesse
and
lyfe
.
In
Sathans
kingdome
is
damnation
:
in
Chrysts
kingdome
is
saluation
,
and
acquitall
from
damnation
.
In
Sathans
kingdome
is
darknesse
:
In
Chrysts
kingdom
is
perpetuall
light
.
In
Sathans
kingdome
is
torment
:
In
Chrysts
kingdome
is
ioy
.
In
Sathans
kingdom
is
too
bée
séene
the
diuell
with
al
damned
soules
:
In
Chrysts
kingdome
the
sainctes
enioy
the
syght
of
God
,
and
the
glorie
of
immortalitie
,
through
Iesus
Chryst.
Héerby
therfore
we
may
be
admonished
,
both
with
how
great
héede
the
kingdome
of
Sathan
is
too
bée
shunned
,
and
with
how
great
diligence
we
must
indeuer
too
bée
made
citizens
of
the
blissed
kingdome
of
Chryst.
¶
Of
the
second
.
THe
Iewes
séeing
this
déede
of
Christ
(
as
the
ministers
of
Sathan
)
do
set
themselues
with
might
and
main
against
Christ
,
and
say
:
he
casteth
out
diuels
by
Beelzebub
prince
of
the
diuels
.
Sée
how
great
the
malice
of
the
world
is
.
Too
the
intent
it
may
die
in
his
owne
sinnes
,
it
ascribeth
the
woorke
of
God
too
the
diuell
.
What
liuing
creature
woulde
ryse
vp
with
so
great
madnesse
agaynst
Chryste
,
if
hée
were
not
styrred
theretoo
by
the
spirite
of
Sathan
.
Howebeit
Chryste
in
no
wise
beareth
that
reproche
of
GOD
at
their
hande
,
but
with
moste
strong
argumentes
confuteth
this
diuelishe
blasphemie
.
The
first
Argument
is
:
No
man
can
by
one
diuell
driue
out
an
other
:
Ergo
you
doo
lewdely
too
affirme
that
I
caste
out
diuels
in
the
name
of
Beelzebub
.
For
if
one
Diuell
should
woork
agaynst
an
other
,
and
cast
out
one
another
,
the
Diuels
kingdome
should
not
bée
stedfast
.
But
now
wée
sée
the
kingdome
of
Sathan
too
bée
moste
stable
and
strong
.
For
euery
kingdome
deuided
within
it selfe
,
shall
bée
made
desolate
.
For
whersoeuer
is
discorde
,
there
is
assured
destruction
too
bée
looked
for
.
The
second
argument
is
:
If
I
cast
out
diuels
in
the
name
of
Belzebub
,
your
sonnes
doo
also
cast
out
diuels
in
the
same
name
.
But
this
by
your
owne
iudgement
is
false
.
For
you
affirme
them
too
cast
out
Diuels
by
the
power
of
God
:
wherfore
you
doo
wickedly
too
say
,
that
I
cast
out
Diuelles
in
the
name
of
Belzebub
.
The
thirde
argument
is
:
I
cast
out
Diuels
by
the
finger
of
God
,
that
is
too
say
,
by
the
power
of
God
:
Ergo
,
you
doo
falsly
ascribe
my
worke
too
the
Deuil
.
The
fourth
argument
is
:
A
strong
person
is
not
ouercome
but
of
his
stronger
.
The
Deuil
is
ouercome
by
mée
:
for
I
cast
him
out
&
spoil
him
:
Ergo
I
am
stronger
than
hée
.
When
a
strong
person
armed
kepeth
his
house
,
the
things
that
he
possesseth
,
are
in
peace
.
Who
is
that
same
strong
armed
person
?
the
olde
serpent
.
Hée
kéepeth
his
house
as
long
as
he
dwelleth
in
the
vnbéeleuers
,
and
while
hée
blindeth
mennes
senses
that
they
acknoweledge
not
Chryste
.
And
then
are
all
things
in
peace
whiche
hée
possesseth
,
when
the
woord
of
God
is
put
to
silence
,
and
mens
traditions
sounde
abrode
.
But
as
soone
as
the
swoord
is
drawne
,
whiche
is
the
woord
of
God
,
by
and
by
the
Deuil
is
compelled
too
giue
place
:
For
Chryst
(
who
is
in
the
woord
)
is
stronger
than
Sathan
.
The
fifth
argument
is
:
He
that
is
not
with
mee
,
is
against
me
,
and
he
that
gathereth
not
with
mee
,
scattereth
.
That
is
too
say
:
The
Deuil
scattereth
the
church
,
&
I
gather
the
churche
toogither
:
Ergo
there
is
no
agreement
betwéene
mée
and
the
Deuil
.
And
that
the
Deuil
scattereth
the
churche
,
he
proueth
by
a
moste
goodly
similitude
.
¶
Of
the
third
.
WHen
an
vncleane
spirite
is
gone
oute
of
a
man
,
that
is
,
when
the
Deuil
(
who
of
him self
is
vnclean
,
&
woont
by
many
meanes
too
defile
the
mindes
of
men
)
is
gone
out
of
a
man
,
like
as
hée
is
now
by
my
power
cast
out
of
this
wretched
man
that
was
possessed
:
What
dooth
hée
then
?
He
walketh
by
drie
places
,
seeking
rest
:
and
finding
none
,
hee
sayeth
:
I
will
returne
intoo
my
house
from
whence
I
came
.
Hée
walketh
by
drie
places
,
that
is
too
say
,
by
hartes
that
are
not
watered
with
the
riuer
of
the
holy
Ghoste
.
What
is
ment
by
his
séeking
rest
,
and
finding
none
?
By
this
phrase
of
speaking
is
signified
his
endeuer
:
for
it
is
not
inough
for
him
too
haue
doone
harme
,
vnlesse
hée
may
doo
more
harme
.
So
great
a
desire
hath
hée
too
destroy
men
.
He
is
not
contented
too
possesse
many
hartes
,
but
hée
muste
also
returne
ageine
too
those
from
whiche
he
was
expulsed
before
.
Whereupon
hée
sayth
:
I
will
returne
intoo
my
house
,
from
whence
I
came
.
By
these
woords
is
giuen
vs
too
vnderstand
,
that
he
ceasseth
not
too
tempt
those
that
are
purged
by
Fayth
,
but
laboureth
too
enter
intoo
the
hartes
of
them
ageyne
,
too
the
intent
too
carrie
them
away
from
the
kingdome
of
Christe
:
and
if
hee
bring
that
too
passe
,
the
end
of
that
manne
béecommeth
woorse
than
the
beginning
,
bicause
he
becometh
a
new
the
enimie
of
Chryste
,
and
expulseth
the
holy
Ghoste
:
And
hée
shal
suffer
sorer
punishement
,
if
hée
cast
not
out
the
Deuil
agein
by
true
repentaunce
.
Let
vs
marke
then
how
perillous
a
thing
it
is
for
them
that
haue
once
professed
them selues
Chrystians
,
too
put
their
necks
ageine
vnder
the
Deuils
yoke
.
For
as
suche
men
doo
moste
gréeuously
sinne
against
the
holy
Ghoste
:
so
must
they
also
stand
in
feare
of
moste
gréeuous
punishment
.
Therefore
they
that
are
touched
with
any
care
of
their
Saluation
,
let
them
spéedely
amende
,
and
fight
stoutely
against
Sathan
,
that
he
cast
them
not
againe
hedlong
intoo
the
gulfe
of
sinne
.
¶
Of
the
fourth
.
IT
came
too
passe
that
as
he
spake
these
things
,
a
certaine
woman
in
the
company
,
lifting
vp
hir
voice
,
sayd
vntoo
him
.
Blissed
is
the
wombe
that
.
&c.
But
he
sayde
:
yea
rather
blissed
are
they
that
heare
the
woord
of
God
and
keepe
it
.
Héer
first
wée
may
marke
the
diuersitie
of
mennes
iudgementes
concernyng
Gods
woord
.
Some
wonder
at
the
woorde
,
and
loue
it
,
as
this
woman
did
.
Some
speak
euil
of
it
,
as
they
did
ageinst
whom
Chryst
dealeth
héere
.
For
there
haue
bin
alwayes
suche
héerers
of
the
woord
,
from
the
beginning
of
the
world
.
Caine
despised
the
woorde
,
and
Abel
loued
it
.
Noe
loued
it
,
and
all
the
whole
worlde
beside
despised
it
.
In
the
time
of
Ieremy
,
fewe
or
none
receyued
the
woorde
of
the
Prophets
with
frute
:
but
the
most
part
chose
rather
too
return
too
their
olde
Idolatrie
.
Héerupon
they
say
too
Hieremie
:
When
wée
made
sacrifice
too
the
Quéene
of
Heauen
,
(
that
is
too
say
,
too
the
Sunne
)
all
things
went
wel
with
vs
.
Wée
had
abundance
of
Corne
.
&c.
After
the
same
manner
say
the
men
of
our
time
.
When
wée
hearde
Masse
,
and
gaue
too
Moonkes
,
all
things
were
better
cheape
,
the
feare
of
GOD
was
greater
,
and
there
was
more
loue
betwéene
man
and
man
.
This
is
the
thanke
that
the
world
yeeldeth
too
God
for
his
wel
dooing
.
Hée
giueth
vs
the
woord
of
saluation
;
and
wée
had
leauer
haue
mens
dreames
.
Hée
offreth
it
too
vs
fréely
:
and
wée
wil
earne
it
with
the
geugawes
of
the
Moonkes
.
But
let
vs
leaue
these
things
,
&
harken
vntoo
Chryste
.
Blissed
are
they
(
sayth
hée
)
that
héere
the
woord
of
God
and
kéepe
it
.
These
woordes
are
few
,
and
haue
a
great
promise
annexed
too
them
.
What
maner
of
woord
is
that
woord
of
GOD
?
It
can
bée
none
other
,
than
that
which
the
prophets
haue
deliuered
vs
:
Chryste
hathe
confirmed
with
his
owne
bloud
:
and
the
Apostles
haue
taught
.
What
maner
of
woorde
is
that
?
The
summe
therof
is
conteyned
in
the
instruction
of
our
children
,
called
the
Cathechisme
:
and
these
are
they
:
The
ten
commaundements
,
the
Articles
of
our
beléefe
,
the
doctrine
of
the
Sacraments
,
&
the
doctrine
which
yée
héer
euery
Sunday
out
of
the
Gospel
:
that
is
too
wit
(
in
one
woord
)
the
same
doctrine
that
the
Prophets
,
Chryste
,
and
the
Apostles
taught
.
This
woord
will
hée
haue
herd
:
Ergo
,
he
wil
also
that
there
be
ministers
&
pastors
that
are
able
too
teache
this
woord
.
For
séeing
that
hée
giueth
his
woord
,
and
offreth
soule
helth
whiche
is
receyued
by
faith
through
hearing
:
it
is
néedfull
that
there
bée
persons
that
can
teache
this
woord
.
How
be
it
,
for
as
much
as
it
is
not
inough
that
the
woord
bée
taught
and
herd
,
vnlesse
it
be
also
kept
:
the
Lord
addeth
,
and
keepeth
it
.
What
is
too
kéepe
the
woord
?
It
is
too
lerne
the
word
that
is
herd
,
too
hold
it
,
too
beléeue
it
,
and
too
performe
true
obedience
vntoo
God
through
faith
.
So
did
our
father
Abraham
.
He
herd
the
word
,
he
held
it
,
he
beleued
it
,
yea
and
yéelded
such
obedience
too
it
by
faith
,
that
he
would
at
Gods
appointment
rather
slea
his
onely
begotten
Sonne
,
than
breake
Gods
commaundementes
.
But
who
is
hée
amongst
vs
,
that
yéeldeth
this
obedience
vntoo
God
?
wée
will
bée
called
Abrahams
children
,
but
wée
wil
not
treade
in
our
fathers
footsteps
.
What
promiseth
hée
too
them
that
heare
it
and
obey
it
?
Blissed
are
they
sayth
hee
.
&c.
They
are
blissed
,
that
is
too
say
,
set
frée
from
al
wretchednesse
,
from
sinne
,
and
from
damnation
.
Blissed
,
that
is
too
say
,
infeoffed
in
euerlasting
life
and
glorie
through
Iesus
Chryste
oure
Lorde
,
who
with
the
father
and
the
holy
Ghoste
liueth
one
God
,
worlde
without
end
.
Amen
.
The
fourth
Sunday
in
Lent
commonly
called
Midlent
Sunday
.
¶
The
Gospell
.
Iohn
.
vj.
AFter
these
things
Iesus
went
his
waye
ouer
the
Sea
of
Galilee
,
whiche
is
the
Sea
of
Tyberias
,
and
muche
people
followed
hym
,
bycause
they
sawe
his
miracles
whiche
hee
did
on
them
that
were
diseased
.
And
Iesus
went
vp
into
a
mountayne
,
and
there
hee
sat
with
his
Disciples
.
And
Easter
,
a
feaste
of
the
Iewes
was
nie
.
When
Iesus
then
lift
vp
his
eyes
,
and
saw
a
greate
companie
come
vntoo
him
,
hee
sayde
vntoo
Phillip
:
whence
shall
wee
buy
bread
that
these
may
eate
?
This
he
sayde
too
proue
him
:
for
he
him selfe
knewe
what
he
would
doo
.
Philip
aunswered
him
:
Twoo
hundred
penyworth
of
breade
are
not
sufficient
for
them
,
that
euery
man
may
take
a
little
.
One
of
his
disciples
(
Andrewe
Simon
Peters
brother
)
sayeth
vntoo
him
:
There
is
a
lad
which
hath
fiue
barley
loues
,
and
two
fishes
:
but
what
are
they
among
so
many
?
And
Iesus
said
:
Make
the
people
sit
downe
.
There
was
muche
grasse
in
the
place
:
So
the
men
sate
downe
,
in
number
about
fiue
thousande
.
And
Iesus
tooke
the
breade
,
and
when
he
had
giuen
thankes
,
he
gaue
too
the
Disciples
,
and
the
Disciples
to
them
that
were
set
downe
,
and
likewise
of
the
fishes
as
muche
as
they
would
.
When
they
had
eaten
ynough
,
he
sayd
vntoo
his
disciples
:
Gather
vp
the
broken
meate
which
remayneth
,
that
nothing
bee
lost
.
And
they
gathered
it
togither
,
and
filled
.xij.
baskets
with
the
broken
meat
of
the
fiue
barley
loaues
:
which
broken
meat
remayned
vntoo
them
that
had
eaten
.
Then
those
men
(
when
they
had
seene
the
miracle
that
Iesus
did
)
sayd
:
This
is
of
a
truth
the
same
prophete
that
should
come
intoo
the
worlde
.
Therefore
when
Iesus
perceyued
that
they
would
come
and
take
him
too
make
him
king
,
he
departed
agein
intoo
a
mountaine
him selfe
alone
.
The
exposition
of
the
text
.
THe
summe
of
this
Gospell
is
,
that
Chryst
dooth
héere
by
his
dede
and
example
confirme
the
doctrine
which
he
taught
,
in
the
.vj.
of
Mathewe
:
First
séeke
ye
the
kingdome
of
God
,
&
the
rightuousnesse
of
him
(
that
is
to
say
of
God
)
and
all
things
else
shall
bée
cast
vntoo
you
:
to
the
intent
that
we
being
instructed
by
Chrysts
woord
and
miracle
,
shoulde
cast
off
the
care
of
the
belly
,
and
folowe
Chryst
intoo
the
desert
,
leauing
all
care
for
our selues
vntoo
him
,
according
too
his
commaundement
:
cast
thy
care
vpon
the
Lorde
,
and
he
shall
nourishe
thée
.
The
méening
therefore
of
all
this
whole
Gospell
,
is
too
teache
,
that
they
which
héere
,
loue
,
and
kéepe
the
woord
,
shall
not
perish
for
want
of
foode
,
bicause
Christ
taketh
vpon
him
too
care
for
them
.
The
places
are
these
.
-
1
That
God
hath
care
for
them
that
folow
him
.
-
2
The
circumstances
of
this
present
miracle
,
and
the
vse
therof
to
vs
wards
.
-
3
The
déede
of
this
people
that
wold
haue
made
Christ
king
,
and
of
Chrysts
fléeing
.
¶
Of
the
second
.
IN
this
first
Doctrine
many
things
offer
themselues
too
bée
weyed
:
of
which
euery
one
dooth
minister
some
Doctrine
and
admonition
.
As
are
Chrysts
iourneying
and
woorking
:
the
earnestnesse
of
the
people
to
héere
him
:
what
moued
the
people
so
to
do
:
what
profit
redoundeth
therby
to
the
people
,
and
what
wée
ought
too
lerne
by
the
example
of
the
people
,
and
the
déede
of
Chryst.
Chryst
iourneying
is
shewed
in
these
woords
:
Iesus
went
his
way
ouer
the
Sea
of
Galilee
,
which
is
the
Sea
of
Tyberias
.
This
Tyberias
was
a
Citie
builded
by
Herode
néere
vntoo
Iordan
in
the
honor
of
the
Emperor
Tyberias
.
In
this
iorney
of
Chrysts
there
is
too
bée
marked
the
end
and
the
example
therof
.
The
end
of
it
was
to
spred
abrode
his
Gospell
by
teaching
and
miracles
.
The
example
is
,
that
we
woulde
folow
Chryst
,
euery
man
in
his
vocation
,
not
sparing
our
selues
,
but
night
and
day
by
land
and
by
sea
endeuer
to
answer
our
calling
.
And
this
example
is
not
too
bée
folowed
by
the
ministers
of
the
woord
only
,
but
of
all
men
,
according
too
the
maner
of
eche
mans
vocation
.
What
dooth
Chryst
in
this
iorney
?
Mark
in
his
.6
.
chapter
sayth
,
that
Chryst
had
pitie
vpon
them
,
bicause
they
were
as
shéepe
that
had
no
shepherd
,
and
that
he
began
to
teach
them
many
things
▪
Mathew
addeth
that
he
was
occupied
al
day
in
healing
the
diseased
.
Héere
do
foure
things
offer
themselues
too
bée
weyed
.
First
,
Christs
loue
.
Secondly
the
cause
of
this
loue
.
Thirdly
,
what
wée
be
without
the
ministration
of
the
woord
.
Fourthly
,
what
is
the
end
of
the
ministerie
.
When
Christe
taketh
pitie
of
the
people
,
we
are
admonished
too
think
how
like
a
father
he
is
minded
towards
vs
,
as
who
is
sory
for
our
miseries
.
This
is
it
that
the
Apostle
saith
too
the
Hebrues
:
we
haue
a
high
préeste
that
can
suffer
with
vs
in
our
infirmities
.
The
cause
why
he
pitied
the
people
,
is
shewed
by
Marke
.
Bicause
(
sayth
hée
)
they
were
as
shéepe
that
haue
no
shepherd
.
But
what
are
shéepe
without
a
shepherd
?
Wretched
&
redy
too
take
harme
by
theeues
&
woolues
.
Now
when
the
Lorde
sayd
these
things
,
the
people
was
by
false
teachers
led
away
from
the
true
seruice
of
GOD
vntoo
sundrie
superstitions
,
the
frute
whereof
is
the
losse
of
their
soules
,
like
as
wée
erewhile
tasted
vnder
the
Popedom
,
wher
in
sted
of
the
true
seruice
of
GOD
,
there
were
broughte
intoo
the
churche
moste
horrible
superstitions
:
Praying
vntoo
Saincts
,
heathenishe
abusing
of
the
Sacraments
,
Purgatorie
and
other
bables
,
whiche
would
GOD
did
not
stick
stil
in
many
mennes
mindes
at
this
day
.
Héereby
therefore
wée
may
lern
,
what
men
be
without
the
ministerie
of
the
woord
:
namely
that
they
be
as
shéepe
straying
in
a
wildernesse
,
where
they
are
euery
moment
in
very
great
danger
of
théeues
and
woolues
:
or
rather
(
too
tell
all
at
one
woorde
)
wheras
is
not
the
woord
of
God
,
there
is
no
saluation
.
Also
wée
may
learne
héer
the
end
of
the
ministery
of
the
woorde
.
Men
without
the
woord
are
as
shéep
that
go
astray
without
a
shepheard
.
Ergo
,
the
woord
is
too
them
as
the
shepherds
staffe
,
wherwith
men
are
gathered
toogither
out
of
the
wildernesse
too
their
owne
shepherd
.
Also
it
is
fodder
wherewith
they
are
refreshed
and
nourished
.
And
it
is
the
salue
wherewith
our
soules
are
healed
.
Too
be
short
,
it
is
the
immortall
séed
by
which
we
growe
vp
new
ageine
too
eternall
life
,
when
we
beléeue
the
woorde
that
is
preached
.
It
is
easy
then
too
vnderstand
héereby
,
how
néedful
a
thing
the
woord
of
God
is
.
The
earnestnesse
of
the
people
too
hear
Chryst
,
is
also
declared
héer
.
A
great
company
(
sayth
the
Euangelist
)
followed
him
,
yea
&
that
far
intoo
a
desert
place
from
the
Cities
,
wher
was
neyther
meat
nor
drinke
.
Beholde
the
excéeding
greate
earnestnesse
where
through
the
people
were
so
ioyful
to
héer
Chryst
,
that
they
séemed
too
haue
no
care
at
all
of
their
body
.
The
day
was
far
spent
sayth
Mark.
Why
the
people
folowed
Christ
in
this
wise
,
Iohn
declareth
in
this
dayes
Gospel
,
when
hée
sayth
:
bicause
they
sawe
the
miracles
that
he
wrought
.
And
his
miracles
were
partly
a
witnesse
of
the
power
of
the
Godhed
in
Chryst
,
and
partly
as
it
were
certeine
seales
of
his
doctrine
,
and
tokens
of
his
excéeding
great
good
wil
towards
men
.
For
the
people
came
too
the
thinking
vpon
these
thrée
things
by
the
signes
&
miracles
whiche
the
Lord
wrought
.
The
people
then
by
this
their
folowing
after
Chryst
reaped
this
profit
,
that
they
came
too
the
knowledge
of
their
saluation
.
For
when
he
had
by
woonderful
miracles
confirmed
the
doctrine
that
he
had
taught
them
by
mouth
:
they
gaue
credit
too
his
woord
,
by
which
faith
all
those
were
saued
that
continued
in
it
vntoo
their
end
.
Besides
this
,
many
receyued
corporall
benefites
at
his
hand
.
For
he
healed
suche
as
were
diseased
according
as
the
other
Euangelists
make
report
.
How
now
,
is
this
example
of
the
people
too
bée
followed
of
vs
?
First
wée
folow
the
example
of
this
people
,
if
wée
héer
Gods
word
diligently
,
and
beléeue
the
same
,
as
ouercome
by
Chrystes
miracles
wherwith
hée
hath
confirmed
the
truth
of
his
doctrine
.
Secondly
wée
shall
followe
the
example
of
the
people
in
this
,
that
they
obey
the
rule
which
Christ
giueth
in
the
.6
.
of
Math:
for
thus
saith
Christ
.
First
séek
the
kingdome
of
God
,
&
his
righteousnesse
,
&
all
the
〈◊〉
shall
bée
cast
vntoo
you
.
This
order
is
too
be
obserued
diligently
of
all
the
godly
.
The
first
care
muste
bée
for
the
kingdome
of
God
,
&
the
righteousnesse
of
God
.
And
then
also
they
must
labour
according
too
the
state
of
their
calling
.
For
thus
sayeth
the
Scripture
.
In
the
swet
of
thy
browes
shalt
thou
eat
thy
bread
.
And
in
the
Psalme
it
is
sayd
:
Thou
shalt
eate
of
the
labours
of
thy
handes
.
Also
Paule
sayeth
:
He
that
laboureth
let
him
eate
.
So
is
laboure
appoynted
to
all
men
,
how
be
it
according
too
euery
mannes
estate
.
For
the
laboure
of
a
shepherd
is
one
:
of
a
plowman
,
another
:
of
a
king
,
another
:
and
of
a
Chauncelor
and
Senator
,
another
.
But
all
men
must
beware
that
they
woork
not
arsiuersie
,
which
thing
they
doo
,
that
care
first
for
the
belly
,
and
last
of
all
for
the
soule
.
Therefore
let
him
that
beareth
an
office
,
thinke
thus
:
My
Lord
Chryst
sayeth
:
First
séeke
the
kingdome
of
God
and
the
righteousnesse
of
God
,
and
afterward
séeke
the
rest
of
things
necessary
too
liue
by
.
I
will
obey
this
commaundement
of
my
Lorde
,
assuring
my selfe
that
he
wil
verily
performe
that
which
he
hath
promised
,
how
much
so
euer
reason
&
the
whole
worlde
grudge
ageinst
it
,
and
endeuer
too
ouerturne
this
order
appointed
by
Chryst.
God
féedeth
the
birdes
:
and
why
should
he
not
féede
mée
that
am
obedient
to
him
?
He
giueth
mée
a
body
:
and
why
should
he
not
giue
me
rayment
?
He
giueth
mée
life
:
and
why
not
foode
?
He
giueth
euerlasting
things
:
and
why
not
temporall
things
?
Whosoeuer
therefore
is
godly
,
must
folowe
this
rule
of
Chryst
:
First
séeke
Gods
kingdom
and
his
rightuousnesse
,
and
all
things
else
shall
bée
cast
vnto
you
.
But
(
alas
for
sorrow
)
many
offende
ageinst
this
rule
.
For
first
they
offende
,
whiche
not
onely
héere
not
the
woorde
of
God
them selues
,
but
also
are
a
let
vntoo
others
,
that
they
should
not
héere
it
.
Lyke
as
vngodly
husbands
doo
,
whiche
withholde
their
wyues
from
héering
Gods
woorde
,
for
couetousnesse
of
their
owne
gayne
.
Thus
by
their
rashe
boldenesse
they
rush
intoo
Gods
office
,
&
maliciously
despise
Christes
commaundement
:
whereby
it
commeth
too
passe
,
that
whatsoeuer
they
go
about
hath
ill
successe
.
First
they
méene
too
prouide
for
the
body
,
and
afterward
(
if
they
can
finde
any
leysure
)
they
haue
a
little
regarde
too
the
soule
.
I
gather
(
wyll
some
saye
)
for
my
Wyfe
and
my
Children
.
Thou
doost
well
,
and
I
allowe
thy
méening
:
for
Nature
teacheth
and
reason
perswadeth
,
that
the
husband
should
care
for
his
wife
and
children
.
And
Paule
sayth
:
He
that
neglecteth
his
owne
,
is
worse
than
an
infidell
.
But
gather
thou
according
too
Chrysts
rule
,
and
the
example
of
this
people
.
First
séeke
the
kingdome
of
God
:
and
next
be
diligent
in
thy
vocation
.
If
thou
doo
otherwise
,
thy
children
shall
haue
small
ioy
of
thy
labours
.
For
thy
labour
is
cursed
,
and
cursed
is
the
frute
of
thy
labours
,
and
it
shall
not
profite
thy
children
.
For
this
is
a
most
true
saying
:
The
thirde
descent
enioyeth
not
the
goodes
that
euill
meanes
haue
got
.
Experience
teacheth
,
that
the
goodes
which
are
euill
gotten
by
the
parents
,
are
for
the
most
part
wastfully
and
shamefully
spent
by
their
children
among
harlottes
in
brothelhouses
,
in
tauerning
,
in
quarelling
and
brauling
.
Wherfore
if
wée
haue
any
liking
of
goodlinesse
,
let
vs
folowe
Chrysts
rule
,
and
the
example
of
this
multitude
.
Which
thing
if
wée
doo
,
wée
shal
féele
Gods
hand
too
bée
bountifull
towards
vs
.
¶
Of
the
second
.
NOw
let
vs
looke
vpon
the
circumstances
of
this
present
miracle
,
which
are
many
.
First
the
Lord
sayth
to
Philip
:
From
whence
might
we
buy
bread
that
these
may
eate
?
Why
is
this
put
too
by
the
Euangelist
?
And
he
sayd
this
too
trie
him
,
that
is
too
say
,
to
prooue
what
fayth
he
had
,
who
erewhyle
hadde
séene
the
water
turned
intoo
wyne
at
Cana
in
Galilée
.
But
what
answer
maketh
Philip
?
Twoo
hundreth
penywoorth
of
bread
wold
not
suffise
them
;
that
euery
one
might
take
a
little
.
Héere
Philip
béeing
forgetfull
of
the
miracles
that
he
had
séene
before
,
calleth
his
owne
reason
to
counsell
,
as
if
he
should
say
.
It
is
a
great
company
,
and
it
requireth
a
great
summe
of
mony
to
suffise
them
,
and
we
haue
in
maner
nothing
.
For
it
is
too
no
purpose
to
make
questions
of
bying
bread
,
it
is
to
us
purpose
to
stand
debating
this
or
that
,
where
impossibilitie
letteth
.
But
there
cōmeth
another
Disciple
named
Andrew
,
and
sayth
,
Héere
is
a
boy
that
hath
fiue
barly
loues
&
twoo
fishes
:
But
these
are
nothing
for
so
great
a
company
.
This
disciple
is
past
hope
as
well
as
his
fellow
.
But
what
sayth
Chryste
too
this
géere
?
He
sayth
too
them
,
make
the
folke
sit
downe
:
as
if
he
had
sayd
,
for
asmuch
as
it
semeth
a
thing
impossible
too
your
iudgement
,
that
so
great
a
company
should
héere
be
saued
from
perishing
for
hunger
:
I
whoo
haue
sayd
vntoo
them
&
you
,
séeke
first
the
kingdome
of
God
and
his
rightuousnesse
,
and
all
things
else
sha
be
cast
vnto
you
,
will
shew
by
déede
,
that
my
promis
is
not
vain
:
doo
you
no
more
but
bid
the
people
sit
downe
too
eate
.
Héere
the
disciples
obey
their
maister
:
and
to
the
number
as
it
were
of
fiue
thousand
men
do
settle
them selues
to
their
repast
,
looking
too
be
fed
by
miracle
.
When
they
were
set
downe
,
Iesus
tooke
those
fiue
barly
loues
and
two
fishes
,
and
first
blissing
them
,
and
giuing
thanks
,
distributed
as
much
as
he
listed
to
his
guestes
.
And
after
that
they
were
suffised
,
he
said
too
his
disciples
.
Gather
vp
the
broken
meat
that
remaineth
,
that
nothing
be
lost
.
And
they
obeying
him
,
gathered
vp
twelue
baskets
full
of
broken
meat
.
Ye
sée
the
miracle
wherby
Chryst
confirmeth
his
diuine
power
,
his
promis
,
and
his
office
.
What
must
wée
lerne
héereby
?
Many
wholsome
doctrines
may
bée
gathered
hereof
.
First
héere
is
confirmed
that
which
we
haue
heard
in
the
first
place
:
namely
that
they
which
folow
Chryst
,
shal
not
perish
for
want
of
foode
,
according
as
you
haue
herd
alredy
.
Secondly
by
this
miracle
is
confirmed
Chrystes
loue
towards
them
that
folow
him
.
Of
which
thing
also
we
haue
herd
in
the
first
doctrine
.
Furthermore
,
by
this
miracle
wée
are
assured
,
that
Chryste
(
contrary
too
the
iudgement
of
reason
)
can
helpe
when
he
will
.
For
like
as
the
kingdome
of
Christ
and
the
kingdome
of
the
worlde
are
diuers
:
so
maye
other
things
bée
doone
in
Chrystes
kingdome
,
than
can
be
doone
in
the
kingdome
of
the
world
.
For
hée
that
is
chéefe
in
Christs
kingdome
is
almightie
,
whose
will
is
a
déede
.
For
(
as
Dauid
sayth
)
he
hath
done
all
things
whatsoeuer
hée
woulde
,
both
in
heauen
and
earth
.
Therefore
when
the
Gospell
setteth
before
vs
the
woonderfull
woorkes
of
God
concerning
the
resurrection
of
the
dead
,
the
lyfe
euerlasting
,
the
eternall
punishment
of
the
wicked
,
and
such
other
things
:
we
must
not
call
our
owne
reason
too
counsel
,
to
demaund
of
it
what
can
be
done
:
but
wée
must
aske
the
question
at
Gods
woord
only
.
For
if
God
say
ought
too
vs
,
by
and
by
wée
must
call
too
mynde
his
mightynesse
and
his
truth
.
In
as
much
as
hée
is
mighty
,
nothing
is
too
him
impossible
:
And
bycause
he
is
true
,
whatsoeuer
he
sayth
,
is
assured
and
stedy
.
For
he
sayth
:
Heauen
and
earth
shall
passe
,
but
my
woordes
shall
not
passe
.
Wée
are
taught
also
by
thys
miracle
and
déede
of
Chrystes
,
that
God
wil
with
his
blissing
encrease
the
smal
thinges
of
the
godly
.
For
suffisance
consisteth
not
in
the
greate
abundance
of
things
,
but
in
the
Lordes
blissing
whiche
only
maketh
men
rich
.
Wherevpon
Chryst
in
the
.xij.
of
Luke
sayeth
:
Mans
life
consisteth
not
in
the
abundance
of
things
that
he
possesseth
.
And
Dauid
in
the
hundred
and
one
&
twentith
Psalme
sayeth
:
and
there
is
abundance
too
them
that
loue
thée
.
Oftentimes
it
falleth
out
,
that
some
poore
man
fearyng
God
,
is
better
fed
with
bread
and
potage
,
than
a
wicked
rich
man
with
his
daintie
dishes
and
sweete
wines
.
The
poore
Lazarus
was
better
fed
with
the
crummes
which
hée
coulde
scarce
come
by
,
than
the
rich
Glutton
wyth
his
delycate
fare
.
Let
euery
one
of
vs
thinke
vppon
these
things
aduisedly
,
and
wayt
paciently
for
the
Lordes
promise
,
that
hée
may
blisse
our
laboures
,
and
encrease
our
breade
.
For
he
commaunded
vs
too
pray
and
say
:
Gyue
vs
this
day
our
dayly
bread
.
Ouermore
Chrystes
déede
teacheth
vs
too
gyue
God
thankes
for
his
gifts
when
wée
go
about
too
vse
his
heauenly
benefits
,
and
too
desire
him
that
he
will
halow
his
gifts
with
his
blissing
.
For
the
creature
of
GOD
is
made
holy
by
the
woord
,
and
by
prayer
,
according
as
Paul
teacheth
in
the
first
too
Timothie
and
the
fourth
Chapiter
.
But
it
commeth
too
passe
,
that
many
,
bycause
they
knowledge
not
Gods
benefites
,
and
much
lesse
yéelde
thankes
too
the
gyuer
,
are
either
néedie
,
euen
in
great
plenty
of
things
,
or
else
are
pressed
with
great
pouertie
.
Wherfore
I
exhort
you
to
folowe
this
example
of
Chryst
,
as
often
as
you
méene
too
vse
Gods
good
gifts
.
And
let
this
suffise
for
this
present
miracle
.
Now
ensueth
the
third
place
.
¶
Of
the
thirde
.
WHen
they
had
seene
(
sayth
the
Euangelist
)
the
miracle
that
he
had
wrought
,
they
sayde
:
Of
a
truth
this
is
that
Prophet
that
should
come
intoo
the
worlde
.
Therefore
Iesus
knowing
that
they
would
come
and
take
hym
vp
too
make
hym
kyng
,
fledde
ageyn
intoo
a
Mountaine
by
himselfe
alone
.
Héere
are
two
examples
propounded
:
one
of
the
multitude
,
and
another
of
Chryst.
In
the
multitude
wée
sée
twoo
things
:
The
one
is
that
by
the
miracle
they
acknowledge
the
Messias
.
Which
thing
is
wel
done
of
the
people
.
For
the
Prophet
Esay
foretold
it
should
come
to
passe
that
when
the
Messias
came
into
the
world
,
he
should
woorke
great
miracles
,
by
the
which
he
should
be
known
.
Thus
far
therfore
the
people
iudged
aright
.
The
other
that
wée
sée
in
the
people
,
is
the
error
of
the
people
in
iudgement
.
Who
perceiuing
by
the
miracle
that
Iesus
was
the
Messias
,
would
haue
made
him
kyng
.
But
Christes
kingdom
is
not
worldly
,
according
as
he
himselfe
sayd
vnto
Pylate
:
My
kingdom
is
not
of
this
world
.
The
people
would
faine
haue
bin
thankful
to
Christ
,
but
they
shewed
not
their
thankfulnesse
according
too
knowledge
.
Wherby
we
may
lerne
of
this
multitude
too
bée
thankful
too
God
:
how
be
it
in
as
much
as
they
were
euershot
in
their
dooing
,
let
vs
imbrace
Gods
woord
for
a
rule
of
thankfulnesse
.
But
when
Chryste
vnderstood
the
vnskilful
zeale
of
the
people
that
were
minded
too
make
him
their
Kyng
,
he
fled
intoo
a
mountaine
,
and
suffred
not
himselfe
too
bée
made
king
by
the
people
.
What
may
we
lerne
héerby
?
First
that
which
I
spake
of
euen
nowe
,
that
Chrysts
kingdom
is
not
worldly
.
Next
,
that
wée
must
couet
no
honor
contrary
to
our
vocation
.
Let
euery
man
content
himself
with
that
degrée
of
estimation
that
he
is
called
vntoo
,
&
not
take
vpon
him
an
other
mans
office
,
for
desire
of
estimation
.
But
let
euery
one
of
vs
in
his
own
vocation
looke
vntoo
these
thrée
things
.
First
let
vs
labour
lustily
in
the
feare
of
God
.
Secondly
,
let
vs
not
séeke
the
praise
of
the
multitude
,
if
we
shal
haue
doon
any
good
.
Thirdly
,
let
this
be
our
purpose
,
to
serue
God
and
his
church
in
the
feare
of
God
.
They
that
doo
otherwise
,
doo
nothing
aright
,
but
offend
God
,
and
vtter
their
owne
pride
,
whome
God
suffreth
oft
to
slide
,
that
their
foly
may
be
known
,
and
so
may
suffer
punishment
for
their
presumption
.
That
the
which
thing
happen
not
vnto
vs
let
vs
pray
God
to
gouerne
vs
with
his
spirit
,
too
whom
the
only
and
euerlasting
god
,
bée
honor
,
praise
and
glorie
for
euer
and
euer
Sobeit
.
The
fifth
Sunday
in
Lent
commonly
called
Passion
Sunday
.
¶
The
Gospell
.
Iohn
.
viij
.
WHiche
of
you
can
rebuke
mee
of
sinne
?
If
I
say
the
truth
,
why
doo
ye
not
beleue
mee
?
He
that
is
God
,
heereth
Gods
words
:
yee
therefore
heere
them
not
,
bicause
ye
are
not
of
god
.
Then
aunswered
the
Iewes
,
and
saide
vntoo
him
:
Say
we
not
well
,
that
thou
art
a
Samaritane
,
and
hast
the
Diuel
?
Iesus
answered
,
I
haue
not
the
diuel
:
but
I
honor
my
father
,
&
yee
haue
dishonored
me
.
I
seeke
not
mine
own
praise
,
there
is
one
that
seeketh
and
iudgeth
.
Verily
,
verely
I
say
vnto
you
,
if
a
man
keepe
my
saying
,
he
shall
neuer
see
death
.
Then
sayde
the
Iewes
vntoo
him
:
Now
knowe
wee
that
thou
hast
the
deuyll
.
Abraham
is
dead
,
and
the
Prophets
,
and
thou
sayest
:
If
a
man
kepe
my
saying
,
he
shall
neuer
tast
of
death
.
Art
thou
greater
than
our
father
Abraham
whiche
is
dead
?
And
the
prophets
are
dead
:
whom
makest
thou
thy selfe
?
Iesus
aunswered
:
If
I
honor
my selfe
,
myne
honor
is
nothing
:
it
is
my
father
that
honoreth
mee
,
which
you
say
is
your
God
,
and
yet
ye
haue
not
known
him
,
but
I
know
him
.
And
if
I
say
I
know
him
not
,
I
shall
bee
a
lyer
,
like
vntoo
you
.
But
I
know
him
,
and
keepe
his
saying
.
Your
father
Abraham
was
glad
to
see
my
day
:
and
he
saw
it
,
and
reioysed
.
Then
sayde
the
Iewes
vnto
him
.
Thou
art
not
yet
fifty
yeare
old
,
and
hast
thou
seene
Abraham
?
Iesus
sayd
vntoo
them
:
Verely
,
verely
,
I
saye
vntoo
you
:
Ere
Abraham
was
borne
,
I
am
.
Then
toke
they
vp
stones
to
cast
at
him
:
but
Iesus
hid
himselfe
,
and
went
out
of
the
Temple
.
The
exposition
of
the
text
.
THys
Gospell
conteyneth
a
singular
Doctrine
concerning
Chryste
,
and
a
gaynsaying
of
the
same
doctrine
by
Chrysts
enimies
.
For
lyke
as
Chryst
defendeth
his
owne
person
,
office
,
and
doctrine
,
and
pointeth
out
the
true
fountayn
of
saluation
:
so
the
Iewes
Chrystes
enimies
set
them selues
against
the
person
,
office
and
doctrine
of
Chryst
,
and
pleade
against
him
with
thrée
arguments
which
Sathan
hath
vsed
from
the
beginning
of
the
world
foorth
.
And
those
thrée
weapons
are
these
:
Hypocrisie
,
Sophistrie
,
and
Tyrannie
.
This
Gospell
therfore
conteyneth
the
discription
of
twoo
Kyngdomes
,
that
is
to
say
,
of
Christes
,
and
of
Sathans
.
For
as
Christ
héer
mainteineth
his
owne
kingdome
:
So
the
champions
of
Sathan
maynteyne
their
maysters
quarel
.
But
bicause
it
is
for
our
behoofe
too
harken
what
Chryst
sayeth
,
rather
than
what
Sathan
thynketh
agaynst
it
:
I
will
propound
twoo
lessons
out
of
this
gospel
grounded
vpon
Chrysts
wordes
,
and
shew
what
his
enimies
answered
and
dyd
ageinst
eyther
of
them
.
The
places
are
twoo
.
-
1
That
lyke
as
Chryste
is
the
true
Messias
:
so
euery
one
that
héereth
him
not
,
is
not
of
God
.
-
2
That
hée
whiche
kéepeth
Chrystes
woordes
,
is
set
frée
from
eternal
death
.
And
in
these
twoo
chéefe
lessons
of
this
Gospell
,
I
will
set
forth
the
strife
betwéene
Chryst
and
the
Iewes
,
in
declaration
wherof
,
many
particular
lessons
doo
offer
themselues
.
¶
Of
the
firste
.
OF
the
first
lesson
there
bée
twoo
parts
.
One
,
that
Chryst
is
the
true
Messias
:
the
other
,
that
he
which
héereth
not
Chryst
,
is
not
of
God
.
Concerning
the
first
part
,
the
texte
hath
thus
.
Whiche
of
you
can
rebuke
mee
of
sinne
?
If
I
speke
the
truthe
why
doo
not
you
beleeue
mee
?
The
Iewes
had
found
faulte
with
Chrystes
doctrine
,
bicause
Sathan
and
his
seruantes
hate
the
truth
.
Chryst
confirmed
his
doctrine
,
by
innocencie
of
life
,
the
recorde
of
the
Prophets
,
and
sundry
miracles
,
so
as
the
Iewes
might
haue
knowne
hym
too
bée
the
true
Messias
,
and
also
haue
beléeued
in
hym
too
theyr
saluation
.
Therfore
when
as
they
through
the
instinct
of
Sathan
,
for
hatred
to
Chryst
ward
,
and
of
loue
too
their
own
false
doctrine
,
whiche
they
had
receiued
of
their
forefather
,
did
with
all
their
power
set
themselues
agaynst
Chryste
:
Chryste
on
the
other
syde
thirsting
mannes
saluation
,
defended
his
owne
innocentnesse
,
doctrine
,
and
office
,
too
the
intent
he
might
at
least
wise
,
yet
win
some
of
his
foes
vnto
God
,
and
call
them
backe
from
falling
headlong
intoo
damnation
.
First
therfore
he
asketh
if
any
man
can
finde
faulte
with
his
conuersation
.
Which
of
you
(
sayth
he
)
can
reproue
mee
of
sinne
?
As
if
he
had
sayd
:
I
haue
liued
openly
among
you
without
faulte
from
my
cradle
,
so
as
none
of
you
is
able
too
reproue
mée
of
any
sinne
.
Nowe
séeyng
that
so
to
do
is
the
propertie
of
the
Messias
,
why
do
you
not
acknowledge
mée
too
bée
the
Messias
that
was
promised
long
agoe
?
For
none
is
cléere
withoute
Synne
,
but
the
Messias
onely
.
In
as
muche
then
as
none
of
you
is
able
too
conuicte
me
of
sinne
,
yée
doo
foolishely
:
not
onely
for
that
yée
acknowledge
mée
not
too
bée
the
Messias
,
but
also
for
that
you
condemne
mée
of
sinne
.
Héerevntoo
he
addeth
concernyng
his
doctrine
.
If
I
speake
the
truthe
vntoo
you
,
why
beleeue
you
mee
not
?
As
if
he
had
sayd
,
In
asmuch
as
I
do
by
innocencie
of
lyfe
,
by
record
of
the
Prophets
,
and
by
many
miracles
confirme
my
doctrine
too
be
so
true
,
that
whither
you
will
or
nil
yée
confesse
it
to
be
true
:
why
beléeue
you
mée
not
?
Hée
is
woorse
than
mad
that
persecuteth
that
thyng
as
false
,
whiche
he
knowes
to
be
true
.
But
this
is
the
nature
of
men
.
He
that
is
noozeled
in
naughtynesse
of
a
childe
,
is
hardly
reclaimed
from
his
errour
.
So
great
a
mater
it
is
too
bée
enured
too
a
thing
from
the
shell
.
But
what
may
wée
lerne
héer
of
Chryst
and
the
Iewes
?
Of
Chryst
,
all
ministers
of
the
woorde
may
lerne
,
so
too
frame
their
life
and
doctrine
,
that
no
man
may
haue
aught
too
reproue
,
eyther
in
theyr
lyfe
or
in
their
doctrine
.
For
albeit
that
only
Christ
was
pure
from
all
sinne
:
yet
notwithstanding
those
that
will
teach
his
gospel
with
frute
must
be
cléer
from
open
crimes
.
For
the
Poet
sayeth
aright
:
It
turneth
too
the
teachers
shame
,
When
hee
hymselfe
is
found
too
blame
.
For
how
(
I
pray
you
)
can
a
tippling
Préest
fynde
fault
with
tiplers
?
How
dare
a
whoorehunter
chasten
whooremongers
and
aduoutrers
?
Howe
shall
a
couetous
person
condemne
couetousnesse
?
or
an
vsurer
,
vsurie
?
or
a
quareller
,
quarels
?
or
a
proud
man
pride
?
In
fine
,
he
that
will
rebuke
others
,
must
be
fautlesse
himselfe
.
As
for
those
that
say
,
doo
as
I
teach
,
but
doo
not
as
I
doo
:
they
are
not
the
ministers
of
Chryste
,
but
of
sathan
.
For
no
man
is
too
be
accounted
too
teache
,
vnlesse
hée
expresse
the
same
thyng
in
hys
life
,
that
hée
teacheth
in
his
woordes
.
For
so
doothe
Paule
teache
Timothye
:
Bée
thou
(
sayeth
hée
)
a
paterne
too
the
flocke
:
That
is
to
say
,
expresse
the
thing
in
life
,
that
thou
teachest
in
woord
,
that
the
héerers
may
behold
in
thée
a
liuely
example
of
thy
doctrine
.
Wherevpon
Paule
sayeth
of
himself
:
Be
yée
folowers
of
mée
,
lyke
as
I
am
of
Chryst.
Moreouer
,
they
that
héere
the
Gospell
,
must
learne
somewhat
of
these
Iewes
.
Not
too
set
them selues
ageynste
Chryst
and
their
teachers
as
they
did
:
but
to
take
warning
at
their
damnation
,
and
so
too
repent
,
that
they
may
be
saued
by
the
benefit
of
Chryst.
On
the
other
part
of
the
first
lesson
,
the
text
speaketh
in
this
wise
:
He
that
is
of
God
,
heereth
the
wooord
of
God
,
and
the
cause
why
you
heere
not
,
is
for
that
yee
are
not
of
God
.
He
assigneth
the
cause
why
the
Iewes
so
maliciously
despised
Chrystes
doctrine
:
that
is
to
wit
,
for
that
they
were
not
of
God
but
of
Sathan
.
He
speaketh
not
héer
of
mans
nature
which
in
very
déede
is
of
God
,
but
of
mens
maliciousnesse
,
which
is
of
the
diuell
.
For
this
maliciousnesse
maketh
men
vnwilling
to
héere
Gods
woord
.
Héer
let
euery
man
examin
himselfe
,
and
déeme
of
himselfe
,
whither
hée
bée
of
God
,
or
of
the
Diuell
.
For
he
that
with
a
good
will
héereth
Gods
woord
,
hath
Chrystes
recorde
that
hée
is
of
God
.
Contrarywise
,
he
that
despiseth
the
woord
and
persecuteth
it
,
is
vndoutedly
of
the
Diuell
:
though
the
vngodly
are
not
willing
too
héere
of
this
.
But
in
lyke
maner
as
the
Iewes
doo
héere
persecute
and
slaunder
Chryst
that
told
them
this
:
so
in
lykewise
are
the
ministers
of
the
Gospell
persecuted
at
this
day
by
those
whome
in
their
sermons
they
declare
to
be
of
the
Diuell
.
What
then
say
the
Iewes
héere
?
They
aunswered
and
sayd
vnto
him
:
Say
wee
not
well
that
thou
art
a
Samaritane
,
and
hast
a
Diuell
?
This
is
the
craft
of
Sathan
:
when
he
can
not
deny
the
truth
,
he
falleth
to
flat
rayling
.
So
also
standeth
the
case
at
this
day
:
when
men
are
not
able
too
denie
,
but
that
it
is
Gods
woord
wherby
their
wickednesse
is
reproued
:
by
and
by
they
fall
too
rayling
,
and
séeke
for
somewhat
too
carye
at
in
the
ministers
of
the
Gospell
.
But
what
dooth
Chryst
héer
?
He
answered
:
I
haue
no
diuell
but
I
honor
my
father
,
and
you
dishonor
mee
.
And
I
seeke
not
myne
owne
glorie
,
but
there
is
one
that
seeketh
and
iudgeth
.
In
this
aunswer
Chryst
first
denyeth
himselfe
to
haue
a
diuell
,
whiche
thing
the
Lord
confirmeth
héereby
,
that
he
séeketh
Gods
glorie
,
which
they
doo
not
that
haue
made
a
couenant
with
the
diuell
.
Afterward
hée
turneth
the
slaunder
vpon
the
Iewes
,
when
he
sayth
:
And
you
haue
dishonored
mee
that
honour
God
.
For
those
that
rayle
vpon
them
that
honor
God
,
must
of
necessitie
bée
led
by
the
Diuell
.
Further
more
when
he
addeth
:
I
seeke
not
myne
own
glorie
,
but
there
is
one
that
seketh
and
iudgeth
:
Hée
remoueth
from
himselfe
the
desire
of
vainglorie
,
and
in
his
dutifulnesse
commendeth
himself
to
his
father
.
By
this
aunswere
of
Chrystes
,
the
ministers
of
the
woord
may
lerne
thrée
things
.
First
(
as
much
as
may
be
)
too
defend
themselues
from
the
slaunders
wherwith
they
are
charged
,
least
their
ministery
should
be
abased
,
when
they
themselues
are
brought
in
contempt
.
Secondly
,
to
cast
those
railers
in
the
téeth
with
their
owne
sinnes
,
bycause
they
make
warre
,
not
so
much
against
men
,
as
against
God
him selfe
.
And
thirdely
,
not
to
séeke
their
owne
glorie
,
but
the
glorie
of
God
,
and
to
persuade
themselues
assuredly
,
that
God
defendeth
their
innocencie
.
¶
Of
the
second
.
OF
the
seconde
lesson
the
Lordes
woordes
speake
in
thys
wise
:
Verely
I
say
vntoo
you
,
if
any
man
keepe
my
sayings
,
he
shall
not
see
death
for
euer
.
These
woords
are
too
hée
throughly
well
weyd
,
as
which
conteine
the
highest
benefite
of
Chryst
towards
men
,
that
is
to
wit
,
that
he
which
kéepeth
Chrystes
sayings
shall
not
sée
death
for
euer
.
Howebéeit
too
the
intent
wée
may
the
better
vnderstand
these
thinges
,
I
will
shew
forth
in
order
what
they
conteyn
.
For
the
first
thing
too
be
obserued
héere
,
is
Chrysts
othe
.
The
second
what
maner
a
ones
wee
bée
without
Christ
.
The
third
,
what
wée
obteyn
by
him
.
The
fourth
how
we
may
be
able
too
béecome
partakers
of
Chrystes
benefits
.
His
othe
is
to
this
end
,
too
assure
vs
of
Gods
truth
ageinst
all
the
doctrines
of
men
and
deuils
,
against
the
reason
of
the
flesh
,
yea
&
against
the
whole
kingdome
of
the
Deuil
,
which
consisteth
of
Sophistrie
,
Hipocrisie
and
Tyrannie
.
For
it
is
not
possible
that
the
sonne
of
God
should
deceyue
,
whoo
hath
warranted
his
doctrine
by
so
great
an
othe
.
What
maner
a
folke
bée
wée
without
Christ
?
By
Christ
it
commeth
too
passe
that
wée
sée
not
euerlasting
death
.
Wherfore
without
Chryst
wée
are
giltie
of
euerlasting
Death
.
Now
as
there
are
foure
kindes
of
Lyfe
,
so
are
there
foure
kindes
of
death
also
.
The
first
is
the
lyfe
of
nature
,
wherby
wée
naturally
liue
in
this
world
.
This
life
simply
in
respect
of
it self
is
good
,
bycause
it
is
the
gift
of
God
,
which
hée
promiseth
in
the
fourth
commaundemente
:
but
it
varieth
according
too
the
state
of
men
.
Untoo
Abraham
it
was
good
bicause
hée
vsed
it
too
Gods
glorie
.
But
vntoo
Nero
it
was
euil
,
bicause
hée
abused
it
,
both
too
the
reproch
of
God
that
gaue
it
,
&
also
to
his
owne
damnation
.
Ageinst
this
natural
life
is
set
naturall
death
:
which
of
it self
is
euil
,
bicause
it
is
the
punishment
of
sinne
.
Notwithstanding
,
it
varieth
according
to
the
states
of
men
.
For
lyke
as
vntoo
Abraham
,
this
death
was
a
passage
vntoo
a
better
life
,
and
therefore
was
good
vntoo
him
:
so
vntoo
Nero
it
was
the
gate
of
Hel
,
and
therfore
too
him
it
was
euil
.
The
second
life
is
of
sinne
,
namely
wherby
sinne
liueth
in
man
,
and
reigneth
through
his
lusts
,
as
it
dooth
in
all
the
vngodly
.
This
is
alwayes
euil
,
bicause
it
tendeth
too
damnation
.
Ageinst
this
is
set
the
death
of
sinne
,
wherby
sinne
is
mortified
in
vs
:
which
thing
commeth
then
too
passe
,
when
wée
liue
in
true
repentance
&
the
feare
of
God
.
This
death
of
sinne
,
is
euermore
good
,
bicause
it
is
the
passage
too
eternal
life
.
The
thirde
life
is
of
grace
,
whereby
Christe
lyueth
in
vs
through
grace
.
This
is
euermore
good
,
bicause
it
is
Gods
gift
,
and
the
way
too
glorie
.
Ageinst
this
is
set
the
death
of
grace
,
that
is
too
say
,
the
priuation
of
grace
:
whiche
thing
commeth
too
passe
when
wée
slide
backe
ageyne
intoo
sinne
,
and
cast
away
fayth
.
This
is
alwayes
euill
,
bicause
it
is
the
way
intoo
hell
.
The
fourth
life
is
the
euerlasting
lyfe
,
by
which
the
godly
shall
liue
with
God
and
his
Angels
in
endlesse
blisse
.
This
life
is
most
excellent
good
.
Ageinst
this
is
set
euerlasting
death
,
which
is
endlesse
damnation
.
Unto
this
endlesse
death
are
all
men
subiect
without
Christ
.
For
vnlesse
wée
bée
deliuered
from
this
death
by
the
benefite
of
Chryste
,
it
shall
bée
our
perpetual
reward
for
sinne
:
as
Paule
sayth
too
the
Romanes
the
.6
.
chapter
.
Such
are
wée
without
Chryst
:
that
is
,
wretched
,
damned
,
and
giltie
of
eternall
death
.
But
what
doo
wée
become
through
Chryst
?
That
doothe
Chryst
assure
vs
of
by
his
othe
,
namely
that
being
deliuered
from
euerlasting
death
,
wée
are
rewarded
with
eternal
life
,
in
which
shal
be
ioy
without
end
.
Howe
are
wée
made
partakers
of
Chrystes
benefites
?
This
Gospell
aunswereth
.
Verely
verely
I
say
vntoo
,
if
any
man
kepe
my
saying
,
he
shal
not
see
death
for
euer
.
Then
is
this
great
treasure
in
Chrystes
woordes
:
which
who
so
kéepeth
,
hath
Chryst
,
whoo
only
is
the
way
too
life
What
is
too
kéepe
the
woord
of
Chryste
?
It
is
too
héer
it
,
too
lerne
it
,
and
to
beléeue
it
according
to
this
saying
:
He
that
beléeueth
in
the
sonne
hath
life
euerlasting
.
Why
so
?
bicause
hée
that
beléeueth
is
iustified
by
his
owne
faithe
,
that
is
to
say
,
is
set
frée
from
sinne
,
endued
with
the
rightuousnesse
of
Chryste
,
and
accepted
too
eternall
life
for
Chrystes
sake
.
He
therfore
that
coueteth
eternall
life
,
let
him
marke
well
the
things
aforesayd
,
let
him
liue
in
continual
repentance
,
let
him
héer
Christes
word
,
let
him
beléeue
it
,
and
let
him
continue
in
the
faith
,
euen
vnto
death
.
So
shal
it
fall
out
,
that
this
naturall
death
shall
be
vnto
him
a
passage
vntoo
eternall
life
But
what
say
the
Iewes
too
this
healthfull
Doctrine
of
Christes
?
Chryst
saith
:
He
that
kepeth
my
word
,
shall
not
se
death
.
The
Iewes
answere
,
now
wée
know
wel
thou
hast
a
Deuil
,
Abraham
and
the
Prophets
are
dead
,
and
thou
sayest
if
a
man
kéepe
my
woord
,
he
shall
not
tast
of
death
for
euer
.
Art
thou
greater
than
our
father
Abraham
,
who
is
dead
?
&c.
Whom
makest
thou
thy self
?
As
if
they
had
said
:
If
thy
woord
bée
of
such
power
,
that
they
which
héer
thée
shall
not
taste
of
euerlasting
death
,
surely
thou
art
greater
than
the
prophets
and
our
patriark
Abraham
,
which
are
dead
,
but
this
is
false
:
for
thou
art
not
greater
than
Abraham
.
Ergo
,
it
is
false
that
thou
sayest
,
he
that
kéepeth
my
saying
,
shall
not
tast
of
death
for
euer
?
Therfore
thou
art
a
blasphemer
of
God
and
hast
a
Deuil
.
Christ
answereth
,
and
sayeth
:
If
I
glorifie
my selfe
,
my
glory
is
nothing
,
that
is
too
wit
,
by
your
iudgement
.
It
is
the
father
that
glorifyeth
mee
.
The
méening
of
these
words
is
this
:
The
only
begotten
sonne
of
God
is
greater
than
the
seruants
of
God
,
or
than
the
adopted
sonne
of
God
.
I
am
the
only
begotten
sonne
of
God
,
according
as
the
father
himself
witnesseth
by
his
own
voyce
and
woorks
.
But
the
Prophets
and
Abraham
are
Gods
seruants
and
Gods
children
by
adoption
:
wherfore
I
am
greater
than
Abraham
and
the
Prophets
:
Ergo
,
it
is
no
maruel
though
my
woord
bée
of
greater
power
than
theirs
.
Then
vsed
they
a
poynt
of
Sophistrie
.
For
,
that
which
Chryst
spake
of
the
euerlasting
death
,
they
construed
of
the
naturall
death
,
howbeit
maliciously
Wherfore
Chryste
procéedeth
too
reproue
them
,
saying
:
If
I
say
I
knowe
him
not
,
I
shall
be
a
lyar
as
you
are
.
For
you
say
you
know
him
whom
you
know
not
.
But
what
is
it
to
knowe
god
?
First
it
is
to
know
whoo
he
is
,
that
is
to
wit
,
the
father
,
the
sonne
,
&
the
holy
Ghost
.
Secondly
to
beléeue
in
him
.
And
thirdly
too
order
a
mans
life
according
to
his
wil.
Howbeit
,
bicause
the
Iewes
gloried
of
their
father
Abraham
,
Chryst
procéedeth
too
shew
how
vaine
this
boasting
is
and
sayth
:
Your
father
Abraham
was
glad
to
see
my
day
,
and
reioyced
.
In
these
woords
Chryst
teacheth
thrée
things
.
The
one
,
that
he
was
before
he
tooke
mans
nature
vpon
him
,
that
is
to
say
,
from
euerlasting
,
God
euerlasting
.
The
other
,
that
Abraham
beléeued
in
him
.
For
too
beléeue
in
Chryst
is
spiritually
too
sée
him
.
And
Chryst
is
séene
thrée
ways
:
in
body
only
,
as
the
Iewes
saw
him
that
talked
héer
with
him
:
in
spirite
only
,
as
Abraham
&
wée
that
beléeue
in
him
,
doo
sée
him
at
this
day
:
both
bodily
&
ghostly
at
once
,
as
the
saincts
that
wer
conuersant
with
Chryst
vpon
the
earth
,
&
as
wée
that
beléeue
in
him
,
shall
behold
him
with
our
bodily
eyes
,
after
the
Resurrection
of
the
dead
.
The
middle
séeing
and
the
last
seeing
are
healthfull
:
but
the
first
is
not
healthful
.
Thirdly
Chryst
in
these
woords
teacheth
,
that
the
Iewes
doo
not
tread
in
the
steps
of
their
father
Abraham
,
of
whom
they
make
so
great
braggs
.
For
Abraham
acknowledged
Chryst
,
and
beléeued
in
him
,
and
was
glad
of
it
.
But
the
Iewes
doo
neyther
beléeue
in
Chryst
,
nor
are
glad
of
him
,
but
rather
condemne
Chryste
.
And
therfore
they
make
a
false
brag
of
Abraham
.
But
what
aunswer
make
the
Iewes
to
this
?
Thou
art
not
yet
fiftie
yeere
olde
,
and
hast
thou
seene
Abraham
?
As
muche
too
say
,
as
Abraham
died
two
thousand
yéere
ago
and
more
,
therfore
thou
couldest
not
sée
him
,
bicause
thou
wert
not
as
then
.
Chryst
answereth
:
Verely
,
verely
I
saye
vntoo
you
,
before
Abraham
was
,
I
am
.
These
woords
teache
thrée
things
manifestly
concerning
Chryst.
Firste
that
he
is
very
God
.
Secondly
that
he
is
very
man
.
And
thirdly
that
God
&
man
Chryst
are
not
twoo
persons
,
but
one
onely
diuine
person
,
which
tooke
mans
nature
vpon
it
,
too
the
intent
he
might
become
a
sacrifice
for
the
sinnes
of
the
worlde
.
But
what
dyd
the
Iews
in
this
case
?
They
tooke
vp
stones
too
throwe
at
him
.
Héere
is
described
the
last
refuge
of
Sathan
,
whiche
is
Uiolence
&
Tyrannie
.
Hythertoo
they
dealt
against
Chryst
with
rayling
,
hypocrisie
,
and
sophistrie
:
and
now
in
the
end
they
take
them
too
their
weapons
.
But
Chryst
hideth
himself
,
and
getteth
him
out
of
the
Temple
.
In
whiche
déede
he
teacheth
two
things
.
One
is
,
that
the
church
is
preserued
by
the
power
of
God
,
ageinst
the
tirannie
of
the
world
and
the
deuill
.
Another
is
,
that
he
will
not
haue
his
woord
nor
himselfe
in
his
woord
,
too
bée
among
those
that
persecute
him
openly
:
but
only
among
them
that
receiue
and
loue
him
.
To
this
mediator
with
the
father
and
the
holy
ghost
,
bée
honour
,
praise
and
glory
world
without
end
.
Amen
.
Vpon
Palme
Sunday
.
¶
The
Gospell
.
Math.
xxj
.
ANd
when
they
drew
nigh
too
Ierusalem
,
and
were
come
too
Bethphage
vntoo
mount
Oliuete
,
then
sent
Iesus
twoo
of
his
disciples
,
saying
vntoo
them
:
go
intoo
the
towne
that
lieth
ouer
against
you
,
and
anon
you
shall
finde
an
Asse
bound
,
and
a
colte
with
hir
:
loose
them
and
bring
them
vntoo
mee
.
And
if
any
man
say
aught
vntoo
you
,
say
yee
the
Lord
hath
need
of
them
:
and
streight
way
he
wil
let
them
go
.
All
this
was
done
,
that
it
might
be
fulfilled
which
was
spoken
by
the
Prophet
,
saying
:
Tell
yee
the
daughter
of
Sion
:
behold
,
thy
king
commeth
vntoo
thee
meeke
sitting
vpon
an
Asse
and
a
colte
,
the
foale
of
an
Asse
vsed
too
the
yoke
.
The
disciples
went
and
did
as
Iesus
commaunded
them
,
and
broughte
the
Asse
and
the
colte
,
and
put
on
their
clothes
,
&
set
hym
theron
.
And
many
of
the
people
spred
their
garments
in
the
way
.
Other
cut
downe
branches
from
the
trees
,
and
strewed
them
in
the
waye
.
Moreouer
,
the
people
that
went
before
,
and
they
that
came
after
cried
,
saying
:
Hosanna
too
the
son
of
Dauid
:
Blissed
is
he
that
commeth
in
the
name
of
the
Lord
:
Hosanna
in
the
highest
.
And
when
he
was
come
too
Ierusalem
,
all
the
Citie
was
moued
,
saying
:
who
is
this
?
And
the
people
sayde
,
This
is
Iesus
the
Prophete
of
Nazareth
,
a
Citie
of
Galilee
.
And
Iesus
went
intoo
the
Temple
of
God
,
and
cast
out
all
them
that
solde
and
bought
in
the
temple
,
and
ouerthrewe
the
tables
of
the
money
chaungers
,
and
the
seats
of
them
that
sold
Doues
,
&
sayd
vnto
them
.
It
is
written
:
My
house
shal
be
called
the
house
of
prayer
,
but
yee
haue
made
it
a
denne
of
theeues
.
The
exposition
of
the
text
.
THis
gospel
is
red
twice
a
yéere
,
that
is
to
say
the
first
Sunday
in
Aduent
,
and
vpon
Palm-sunday
,
but
not
for
one
selfesame
cause
.
For
vppon
the
first
Sunday
in
Aduent
it
is
red
,
bycause
the
Prophecie
of
Zacharie
precheth
in
it
of
the
Lords
comming
intoo
the
world
,
whoo
should
bée
the
king
and
Sauior
of
them
that
trusted
in
him
.
And
this
day
,
it
is
red
for
the
Story
,
which
was
doone
this
day
,
namely
the
sixth
day
before
he
suffred
.
The
summe
of
this
Gospell
is
,
that
Chryst
sitting
vppon
the
Asse
and
hir
colte
which
the
Disciples
had
brought
vntoo
him
,
rode
toward
Hierusalem
,
about
whom
the
people
went
crying
.
Hosanna
to
the
sonne
of
Dauid
,
strewing
boughes
,
&
spreding
their
garments
in
the
way
.
And
also
that
when
he
was
come
intoo
the
Temple
,
he
draue
out
the
biers
and
sellers
.
&c.
The
places
are
thrée
.
-
1
The
description
of
Chryst
the
king
and
of
his
kingdom
.
-
2
Of
the
citizens
of
this
kingdome
,
and
of
their
duetie
.
-
3
Of
the
things
that
were
doon
in
the
Temple
,
after
that
Chryste
was
entred
into
it
.
¶
Of
the
firste
.
OF
this
read
in
the
first
sunday
in
Aduent
,
which
is
there
the
second
place
.
¶
Of
the
second
.
THis
was
the
third
place
in
the
first
Sunday
of
Aduent
:
from
whence
you
shall
fetch
the
exposition
vntoo
the
title
concerning
the
vse
of
the
Lords
comming
.
¶
Of
the
third
.
THe
thirde
place
is
the
storie
of
those
things
that
hapned
in
the
temple
after
that
Chryst
was
entred
intoo
it
.
This
storie
may
bée
deuided
intoo
foure
parts
,
which
are
these
.
-
1
The
driuing
of
the
byers
and
sellers
out
of
the
temple
,
and
the
reason
therof
.
-
2
The
healing
of
the
lame
and
the
blinde
in
the
temple
.
-
3
The
defenee
of
the
children
that
cried
Hosanna
,
too
the
sonne
of
Dauid
.
-
4
The
fretting
of
the
Princes
,
the
Préests
,
and
Scribes
ageinst
Chryst.
¶
Of
the
first
parte
.
THe
Euangelist
declareth
,
that
the
Lorde
entred
intoo
the
Temple
,
and
draue
out
the
byers
and
sellers
:
and
moreouer
,
that
he
addeth
the
cause
of
his
so
dooings
,
when
he
sayth
:
My
house
shall
be
called
a
house
of
Prayer
,
but
you
haue
made
it
a
denne
of
theeues
.
In
this
déede
are
thrée
things
too
bée
weyed
.
First
the
occasion
of
the
déede
:
Secondly
the
déede
it selfe
:
and
thirdly
,
the
signification
of
the
déede
.
The
occasion
of
the
déed
was
the
vnsatiable
couetousnesse
of
the
préestes
,
who
ordeined
these
things
for
this
cause
,
that
they
which
would
offer
,
should
for
money
haue
at
hand
what
soeuer
they
would
wish
for
.
For
as
much
as
the
couetousnesse
of
these
men
is
too
bée
condemned
,
the
ministers
of
the
Gospell
must
take
héed
to
themselues
,
that
they
séeke
no
fetches
too
pill
the
people
,
as
it
fel
out
in
the
poperie
,
where
they
had
Masses
,
pardons
,
and
other
trumperie
too
sell
,
to
the
damnation
of
themselues
,
and
of
others
.
Secondly
,
Chrystes
déede
is
to
be
weyed
.
For
in
this
déede
hée
testifieth
himselfe
foo
be
a
king
and
high
Préest
,
and
a
looker
to
the
religion
of
God
.
Otherwise
he
had
not
of
his
own
priuate
authoritie
put
too
his
hand
,
but
had
vttered
the
gréef
of
his
mynde
by
woordes
only
.
This
déede
of
Chrystes
must
as
well
the
godly
magistrate
,
as
the
ouerséers
of
Gods
religion
folowe
,
that
there
be
no
defiling
of
Gods
religion
in
the
churches
of
christians
.
Other
that
haue
not
this
authoritie
,
must
be
sory
and
testifie
it
in
woords
that
they
disallow
the
corruption
of
gods
seruice
.
Thirdly
the
signification
of
this
déede
is
too
bée
weyed
.
For
as
the
temple
was
defiled
:
so
he
ment
that
there
should
bée
a
spirituall
purging
of
the
temple
by
his
owne
death
and
glorious
resurrection
.
Moreouer
in
the
cause
of
this
déede
(
which
is
expressed
by
these
woords
,
my
house
shal
bee
called
a
house
of
prayer
,
&c.
)
we
may
lerne
twoo
things
.
First
that
the
temple
is
the
visible
seat
of
Gods
seruice
.
For
all
be
it
that
euery
place
bée
a
temple
too
the
godly
,
in
as
muche
as
it
is
lawfull
for
them
to
call
vppon
God
euery
where
:
yet
notwithstanding
,
the
temple
or
church
,
is
the
common
place
wherein
we
must
assemble
to
pray
,
and
too
doe
other
things
that
perteine
to
the
outward
discipline
of
godlinesse
.
Another
is
that
wée
should
reuerence
the
churches
that
are
appoynted
too
Gods
seruice
,
and
kéepe
them
cleane
from
Idols
and
Idol
seruice
.
But
(
alas
for
sorow
)
the
Popish
superstition
sticketh
so
fast
too
the
ribbes
of
a
number
,
that
they
cannot
abide
that
an
Idol
should
be
pulled
out
of
their
church
.
But
héerof
shal
more
be
spoken
at
an
other
time
.
¶
Of
the
second
.
THe
second
part
of
the
things
doone
by
Chryst
in
the
temple
,
is
,
that
he
healed
the
lame
and
blinde
that
came
vnto
him
.
By
which
déed
he
testifieth
,
first
that
he
is
the
true
Messias
.
For
the
Prophet
Esay
foretold
,
that
when
Messias
was
come
,
he
should
woorke
such
miracles
.
Secondly
this
déede
sheweth
that
the
office
of
the
Messias
is
to
destroy
the
workes
of
Sathan
.
For
when
Chryst
taketh
away
the
disease
he
remoueth
the
cause
also
:
and
the
cause
of
all
diseases
in
sinne
.
Thirdly
he
sheweth
by
an
outward
token
,
how
men
should
vse
the
church
:
for
the
healing
of
bodily
diseases
,
is
a
representation
of
the
clensing
of
mennes
soules
from
spiritual
filthinesse
.
Therfore
the
church
must
be
appoynted
too
this
purpose
,
that
we
may
be
purged
there
from
our
spirituall
diseases
:
which
thing
is
then
doone
,
when
we
beléeue
the
word
that
is
there
preached
,
and
by
beléeuing
are
washed
from
our
sinnes
with
the
bloud
of
Chryst
,
according
as
Iohn
sayth
:
The
blue
of
Iesus
Chryst
clenzeth
vs
from
all
iniquitie
.
¶
Of
the
third
parte
.
WHen
the
children
tryed
in
the
temple
,
Hosanna
too
the
Sonne
of
Dauid
,
and
that
the
Pharisyes
chid
them
:
Chryst
tooke
vpon
him
to
stand
in
defence
of
the
children
and
iustifieth
their
doing
by
record
of
the
Scripture
.
Haue
yée
not
red
(
saith
he
)
Out
of
the
mouth
of
babes
and
suckelings
hast
thou
made
perfect
thy
prayse
.
Héere
wée
haue
to
lerne
of
both
:
that
is
to
wit
,
of
the
children
,
and
of
Chryst.
Of
the
children
first
,
let
our
children
lerne
too
know
Chryst
,
and
to
set
forth
his
praise
.
For
séeing
that
Chryste
sayeth
,
that
the
kingdome
of
heauen
belongeth
too
children
:
vndoutedly
his
will
is
,
too
be
praysed
and
magnified
by
the
faith
and
by
the
voyce
of
children
.
But
alas
,
there
bée
many
children
which
not
onely
are
Ignorant
of
Chryst
,
but
also
are
so
leudly
brought
vp
,
that
they
learne
nothing
,
but
too
sweare
,
too
lye
,
too
talke
ribaudry
,
&
too
practise
other
naughtinesse
:
who
shall
not
onely
bée
punished
themselues
one
day
for
their
lewdnesse
,
but
also
their
parentes
shall
bée
punished
of
God
,
for
that
they
haue
so
wickedly
neglected
the
children
that
God
hath
giuen
them
to
bring
vp
in
nurture
and
godlynesse
.
Ageine
,
we
may
lerne
of
the
children
,
to
confesse
Chryst
in
the
middes
of
his
enemies
:
Héere
were
present
the
Pharisies
and
Scribes
the
chéef
Gouernours
of
this
common
weale
,
who
persecuted
Chryste
,
and
were
angrye
with
all
those
that
yelded
any
honor
vnto
Chryst.
Yet
could
not
this
cruelnesse
so
abashe
the
children
,
but
that
the
more
they
were
forbidden
,
the
more
they
cryed
oute
.
For
suche
is
the
strength
of
fayth
,
that
whersoeuer
it
bée
,
it
can
not
bée
hidden
,
but
always
bursteth
out
intoo
the
praise
of
GOD
.
This
dutifulnesse
is
required
at
all
mennes
handes
,
according
too
that
saying
of
Paule
in
the
.x.
to
the
Romanes
:
with
the
hart
we
beléeue
vntoo
rightuousnesse
,
&
with
the
mouthe
is
confession
made
vntoo
saluation
.
By
the
dooing
of
Chryst
we
may
lerne
,
first
that
he
will
defend
those
that
beléeue
him
.
And
secondly
,
that
after
the
example
of
Chryst
according
too
the
state
of
our
vocation
,
wée
are
bound
to
defend
the
innocencie
of
others
,
and
specially
too
succour
&
maynteyne
the
godly
;
that
they
bée
not
oppressed
and
troden
down
by
the
wicked
.
¶
Of
the
fourth
parte
.
THe
fretting
of
the
Princes
,
the
Préests
,
and
the
Scribes
against
Chryst
,
was
foretold
long
ago
by
the
voice
of
god
and
the
Prophets
.
For
where
as
God
in
the
third
of
Genesis
told
before
hand
that
it
should
come
to
passe
,
that
the
séede
of
the
woman
shoulde
treade
downe
the
serpents
head
:
hée
méeneth
that
Sathan
and
his
members
heathenish
and
vngodly
men
,
should
persecute
Christ
and
his
Church
.
And
Dauid
in
the
second
Psalme
,
not
onely
foresawe
in
Spirit
this
fretting
of
the
Iewes
ageinst
Chryste
,
when
he
sayth
,
why
did
the
Heathen
frette
,
and
why
did
the
people
imagin
vaine
things
?
But
also
by
the
sayd
place
of
Genesis
,
he
promiseth
it
should
come
to
passe
,
that
the
womans
séede
,
(
that
is
to
say
,
Chryst
and
all
that
beléeue
in
him
)
should
ouercome
Sathan
&
his
members
.
Now
in
what
thing
this
victorie
consisteth
,
Dauid
in
the
same
Psalme
declareth
,
saying
:
Blissed
are
all
they
that
put
their
trust
in
him
.
Wherefore
let
vs
renounce
Sathan
and
his
members
,
and
with
strong
faith
leane
vpon
Chryst
the
vanquisher
of
Sathan
,
and
giuer
of
eternall
life
,
to
whom
be
honor
and
glorie
for
euermore
▪
Of
the
Lordes
supper
,
the
first
Epistle
to
the
Corinthians
,
and
the
xj
.
Chapter
.
THat
whiche
I
deliuered
vntoo
you
,
I
receiued
of
the
Lord
.
For
the
Lorde
IESVS
the
same
night
in
whiche
hee
was
betrayed
,
tooke
bread
and
when
hee
hadde
giuen
thanks
,
hee
brake
it
,
and
sayd
:
take
yee
and
eate
yee
,
this
is
my
body
which
is
broken
for
you
.
This
doo
yee
in
remembrance
of
me
.
After
the
same
manner
also
he
tooke
the
cup
when
Supper
was
doone
,
saying
:
this
Cup
is
the
new
testament
in
my
blud
.
This
doo
as
oft
as
yee
drink
of
it
in
remembraunce
of
mee
.
For
as
oft
as
yee
shall
eate
this
bread
and
drink
of
this
cup
,
yee
shall
shewe
the
Lords
death
til
he
come
.
Wherfore
,
who
so
euer
shall
eate
of
this
bread
&
drink
of
this
cup
vnworthely
,
shal
be
giltie
of
the
body
and
bloud
of
the
Lord
.
Let
a
man
therfore
examin
himself
,
&
so
let
him
eat
of
that
bread
,
&
drink
of
that
cup.
For
he
that
eateth
or
drinketh
vnworthely
,
eateth
and
drinketh
his
owne
damnation
bicause
he
maketh
no
difference
of
the
Lords
body
.
The
exposition
of
the
text
.
THe
cause
why
this
feast
is
instituted
,
is
that
the
storye
of
the
celebration
of
the
Lordes
Supper
,
should
(
as
this
day
)
bée
handled
in
the
church
,
too
the
intent
the
true
vse
of
this
holy
Supper
may
bée
vnderstoode
.
For
when
Chryst
the
day
before
he
should
suffer
,
instituted
this
supper
,
he
gaue
commaundement
to
his
disciples
,
that
they
should
keep
this
supper
in
remembrance
of
him
.
Wherfore
it
must
nedes
bée
,
that
there
are
great
&
weighty
causes
why
it
should
be
nedfull
to
make
great
account
of
the
institution
of
this
supper
.
For
vnlesse
we
thorowly
and
with
good
héed
wey
the
causes
of
the
institution
of
this
supper
,
we
cannot
sufficiently
extol
the
goodnesse
of
our
sauiour
,
who
although
he
were
in
most
gréeuous
sorow
for
his
death
which
was
at
hand
,
would
notwithstanding
institute
this
supper
,
&
leaue
it
too
his
church
,
for
a
most
assured
pledge
of
our
saluation
purchased
by
him
,
wherin
the
memoriall
of
the
couenant
established
betwéene
God
&
man
by
the
blud
of
Christ
,
might
be
preserued
for
euer
.
Howbeit
,
to
the
intent
wée
may
be
the
more
distinctly
instructed
concerning
this
supper
,
I
will
propounde
thrée
places
,
which
by
Gods
grace
I
wyll
expounde
at
this
time
.
The
three
places
.
-
1
The
circumstaunces
of
the
institution
of
this
Supper
,
and
the
signification
therof
,
wheruppon
shal
bee
gathered
the
full
description
of
the
same
.
-
2
The
true
and
lawfull
triall
of
suche
persons
as
méene
too
vse
this
Supper
to
their
profit
.
-
3
The
right
vse
and
lawfull
meditation
of
this
Supper
.
¶
Of
the
firste
.
THere
be
many
circumstances
in
the
storie
of
the
Institution
of
this
Supper
,
which
I
wil
set
forth
in
order
,
according
too
the
texte
.
The
first
is
of
the
time
.
For
thus
lie
the
words
of
the
text
.
Our
Lord
Iesus
Chryst
in
the
same
night
that
hee
was
betrayed
.
For
he
instituted
this
Supper
,
vppon
the
Thursday
late
,
before
the
next
friday
folowing
that
he
should
bée
crucified
.
Wheruppon
wée
may
gather
twoo
things
.
First
how
great
it
must
needes
bée
that
Chrystes
loue
was
towards
vs
,
whoo
although
he
knew
he
shold
die
the
next
day
,
would
notwithstanding
institute
this
perpetuall
remembraunce
of
his
benefits
.
Another
is
,
that
the
celebration
of
this
Supper
must
bée
kept
by
vs
in
true
repentance
,
according
as
shall
be
said
ageine
afterward
.
The
second
circumstaunce
is
of
the
guestes
that
were
at
this
Supper
.
The
maister
of
the
feast
was
Chryst
:
they
that
were
at
it
,
were
his
disciples
good
and
bad
.
The
good
surely
were
very
weake
:
and
the
bad
was
but
only
Iudas
the
traitor
.
Héereby
wée
are
taught
,
that
Chryste
will
alwayes
bée
present
at
this
Supper
,
and
that
this
Supper
perteyneth
too
Chrystes
disciples
.
And
although
the
wicked
doo
also
mingle
themselues
in
among
the
reast
:
yet
notwithstanding
thys
Supper
turneth
to
their
iudgement
and
damnation
,
as
shall
bée
said
ageine
héereafter
.
The
third
circumstance
is
of
blissiing
.
For
he
tooke
bread
and
gaue
thanks
.
If
the
sonne
of
God
gaue
thanks
before
he
vsed
things
:
what
becommeth
it
vs
too
doo
.
The
fourth
circumstance
is
of
the
elements
.
For
he
vsed
bread
and
wyne
in
the
institution
of
this
supper
.
For
as
the
outward
man
is
nourished
with
bread
and
wine
:
so
the
inward
man
is
spiritually
fed
with
the
body
and
blud
of
Christ
.
The
fift
circumstaunce
is
of
the
things
that
are
present
inuisible
at
this
supper
,
as
are
the
very
bodye
and
the
very
blud
of
our
lord
Iesus
Chryst.
The
sixt
circumstance
is
the
commandement
:
for
he
commandeth
his
Church
to
kéepe
continually
the
same
maner
of
celebrating
his
supper
.
Doo
this
saith
he
.
The
seuenth
circumstance
is
of
the
new
couenant
.
This
Cuppe
(
sayth
he
)
is
the
new
testament
in
my
blud
.
Why
this
Supper
is
called
the
new
Testament
,
it
shall
bée
tolde
you
afterwarde
.
The
eight
circumstance
is
the
end
for
which
the
Supper
was
instituted
,
whiche
end
is
expressed
in
these
woords
.
Doo
yee
this
(
sayth
hée
)
in
remembrance
of
mee
.
That
is
too
say
,
As
often
as
ye
vse
this
supper
renue
yée
the
remembraunce
of
my
benefits
,
that
is
to
wit
,
of
my
death
and
resurrection
:
and
shewe
yée
forth
my
death
till
I
come
.
The
ninth
circumstance
foloweth
vpon
the
eyght
,
namely
that
the
celebration
of
this
supper
belongeth
only
too
them
that
be
of
yéeres
of
discretion
,
that
may
bée
instructed
of
the
Lordes
death
,
and
that
are
able
too
giue
thankes
openly
too
the
Lord
for
his
benefits
.
These
are
the
circumstances
of
this
supper
that
are
too
be
weyed
diligently
.
Now
will
I
shewe
what
things
are
ment
by
this
Supper
.
For
as
the
Pascall
Lamb
had
many
significations
in
the
old
Testament
:
So
also
hath
this
holy
Supper
of
Chrysts
,
which
is
succéeded
in
the
place
of
the
paschall
Lambe
.
Therfore
as
the
Paschall
Lambe
,
firste
did
put
the
people
in
mind
of
the
benefite
doone
in
olde
time
,
that
is
too
wit
,
of
their
deliuerance
from
the
bondage
of
Egipt
:
And
secondly
confirmed
the
faith
of
them
that
vsed
it
:
and
thirdly
shadowed
the
sacrificing
of
Chryst
that
was
to
come
:
and
fourthly
was
a
figure
of
the
euerlasting
couenant
betwéene
God
&
man
:
So
also
hath
this
supper
sundrie
significations
:
and
that
partly
in
respect
of
the
time
past
,
partly
of
the
tyme
present
and
partely
of
the
time
too
come
,
and
partly
of
the
euerlastingnesse
.
Whiche
significations
I
will
declare
as
playnly
as
I
can
,
God
further
both
mée
in
teaching
,
and
you
in
héering
,
that
it
may
turn
too
Gods
glorie
,
&
too
the
healthfull
instruction
of
our selues
.
What
is
the
signification
of
the
supper
in
respect
of
the
tyme
past
?
If
we
looke
back
too
the
time
past
,
this
holy
supper
is
a
certeine
calling
too
mynd
of
the
Storie
of
our
Lords
passion
,
according
too
Chrystes
commaundement
:
Doo
yee
this
in
remembrance
of
mee
.
As
often
then
as
wée
come
too
the
Supper
,
or
other
wise
bée
present
at
the
celebration
of
the
supper
,
wée
must
bée
mindfull
of
the
death
,
buryall
,
and
resurection
of
our
Lord
.
What
is
the
méening
of
the
supper
in
respect
of
the
time
present
?
First
it
signifyeth
that
we
are
vnited
and
incorporated
intoo
Chryste
,
and
that
spiritually
.
For
so
teacheth
Paule
when
he
sayth
,
The
Cup
of
Blissing
which
wee
blisse
,
is
it
not
the
communion
of
Chrystes
blud
?
The
bread
than
we
breake
,
is
it
not
the
communion
of
Chrystes
bodye
?
That
is
too
say
,
the
partaking
of
the
body
and
blud
of
Chryst
,
maketh
vs
to
haue
a
certaine
communion
with
Chryst.
Agein
,
it
signifieth
that
we
also
are
vnited
among
our selues
by
the
spirit
of
Chryst
,
as
many
of
vs
as
are
partakers
too gither
of
this
supper
.
Of
which
communion
,
the
one
lofe
is
a
token
,
as
Paule
testifyeth
when
he
sayeth
:
bycause
as
there
is
one
lofe
:
so
wée
béeing
many
are
one
body
.
For
as
the
lofe
is
made
of
many
cornes
:
so
as
many
as
communicate
toogyther
,
doo
grow
togyther
intoo
one
body
spiritually
,
the
head
wherof
is
Chryst
:
and
this
is
the
cause
that
Paule
calleth
the
Supper
a
communion
.
Hereupon
one
of
the
holy
fathers
sayth
.
The
supper
is
called
a
Communion
:
first
,
for
that
by
it
wée
communicate
wyth
Chryst
:
secondly
,
for
that
we
be
made
partakers
of
his
flesh
and
of
his
Godhead
:
and
thirdely
,
for
that
by
it
we
communicate
and
are
vnited
togither
one
with
another
.
Moreouer
by
this
supper
is
ment
,
that
wée
are
spiritually
nourished
,
and
susteined
or
fed
with
the
body
and
blud
of
Christ
.
For
like
as
bread
and
wine
doo
nourish
,
encrese
,
preserue
,
and
comfort
mens
bodyes
:
So
doth
Chrystes
body
&
blud
nourish
,
encrease
,
preserue
,
and
comfort
our
soules
vnto
euerlasting
life
,
if
so
be
that
true
fath
bée
found
in
vs
.
What
is
the
signification
of
this
Supper
in
respect
of
the
time
to
come
?
This
holy
supper
signifieth
,
that
by
the
power
of
Chrysts
body
raised
from
the
dead
,
our
bodies
also
shal
one
day
rise
ageyn
,
that
they
may
be
made
like
vnto
the
glorious
body
of
Chryst.
Wherevpon
Paule
sayth
:
If
Chryst
bée
risen
agein
,
wée
also
shal
rise
ageine
,
that
we
may
enioy
the
continual
presence
of
Chrysts
body
for
euermore
.
Whervppon
certein
of
the
holy
fathers
haue
termed
this
Supper
conduct
money
,
bicause
it
putteth
them
that
receiue
it
before
their
death
,
in
mynde
,
that
Chryst
is
vntoo
them
the
passage
from
these
troubles
,
to
eternal
blisse
.
What
is
the
signification
of
the
Lords
Supper
in
respect
of
the
euerlastingnesie
?
It
is
a
perpetuall
warrant
of
Gods
fauour
towards
men
,
at
no
time
subiect
vntoo
chaunge
,
and
therfore
the
Lord
himselfe
calleth
this
his
supper
the
newe
Testament
,
as
which
shall
neuer
become
olde
at
any
tyme
.
How
be
it
too
the
intent
this
thing
may
be
vnderstood
more
cléerly
,
I
will
(
as
bréefly
as
may
be
)
declare
what
things
are
most
méete
in
euery
Testament
,
and
how
all
those
things
which
ought
to
méete
in
euery
last
wil
or
testament
doo
méete
héere
:
and
moreouer
what
the
new
testament
is
.
In
euery
testament
or
last
wil
,
there
be
fiue
things
.
First
the
Testator
that
maketh
the
wil.
Secondly
the
goods
which
the
Testator
bequeatheth
.
Thirdly
the
heirs
that
are
made
,
Fourthly
the
death
of
the
testatour
.
And
fifthly
the
conditions
that
are
to
bée
kept
of
them
that
are
made
heires
by
the
wil.
In
this
new
Testament
the
testator
is
Chryst.
The
heritage
is
the
possession
of
eternall
life
.
The
heires
are
the
children
of
God
,
that
is
to
say
,
al
that
beléeue
in
Chryst.
The
death
of
Chryst
the
testator
folowed
presently
after
.
For
he
died
,
was
buried
,
and
rose
ageine
the
third
day
.
The
conditions
too
bée
obserued
of
the
heyres
that
are
named
,
are
,
that
they
should
beléeue
in
Chryst
,
and
obey
him
,
and
continue
in
innocencie
of
life
vnto
the
end
:
And
if
they
fall
intoo
sinne
,
that
they
earnestly
repent
them
before
their
death
.
Héerevppon
wée
may
now
in
this
wise
conclude
what
the
new
Testament
is
.
The
new
Testament
is
is
an
euerlasting
couenant
,
stablished
by
the
death
of
the
Testator
Iesus
Chryste
,
concerning
the
grace
of
God
,
the
forgiuenesse
of
sinnes
,
and
the
frée
gift
of
eternall
life
promised
too
all
nations
&
people
that
beléeue
in
Chryst
crucified
.
¶
Of
the
second
.
WHen
Paule
sayth
:
Let
a
man
examine
himselfe
,
and
so
eate
of
that
breade
and
drinke
of
that
cuppe
:
for
hee
that
eateth
vnworthely
,
and
drinketh
vnworthely
,
eateth
and
drinketh
his
owne
damnation
.
These
woords
of
Paule
confirme
foure
things
.
First
that
the
vse
of
the
Supper
ought
too
bée
in
the
church
.
Secondly
that
it
is
necessary
for
men
to
trie
themselues
before
they
vse
this
Supper
.
Thirdly
that
hée
which
receiueth
thys
Supper
vnworthely
,
dooth
sinne
most
gréeuously
.
And
fourthly
,
that
this
supper
is
too
bée
ministred
onely
vnto
those
that
are
able
too
examine
themselues
.
I
will
speake
of
the
second
only
;
that
is
to
say
:
how
euery
man
ought
to
examin
himselfe
,
that
mindeth
too
vse
this
Supper
too
his
behoofe
.
How
then
must
he
proue
himselfe
,
that
will
vse
this
supper
?
That
doth
Paule
teach
,
the
seconde
Epistle
too
the
Corinthians
and
the
.xiij.
Chapter
in
these
woords
:
Examin
your
selues
whither
you
bée
in
faythe
:
examine
your selues
.
Know
yée
not
your selues
that
Chryst
is
in
you
?
By
which
woordes
is
vnderstoode
,
that
rightful
triall
consisteth
in
this
,
that
true
Fayth
and
the
presence
of
Chryste
bée
felte
in
vs
,
that
is
to
say
,
(
too
vse
plainer
woordes
:
)
He
is
tried
and
commeth
woorthely
too
Chrystes
holy
Supper
,
that
commeth
too
it
reuerently
in
the
feare
of
God
,
in
true
repentance
,
in
true
faith
,
and
with
a
Godly
purpose
.
And
on
the
contrary
parte
,
he
that
preaseth
to
it
vnreuerently
without
the
feare
of
god
,
without
true
repentance
,
without
true
faith
,
and
with
purpose
to
sinne
:
commeth
vnworthely
,
not
making
difference
of
the
body
and
blud
of
the
Lorde
,
and
hée
eateth
his
owne
damnation
.
Therfore
whosoeuer
approcheth
too
this
supper
:
and
hath
a
purpose
to
continue
in
his
sinnes
,
he
is
a
blasphemer
and
receiueth
the
sacrament
with
Iudas
.
But
too
the
intent
rude
people
shold
not
rashly
presume
to
come
to
this
supper
,
the
discipline
of
confession
&
absolution
is
instituted
in
our
churches
,
too
very
good
purpose
.
For
this
discipline
auaileth
greatly
to
this
,
that
a
man
may
orderly
examine
himselfe
.
Howbeit
too
the
intent
we
may
iudge
aright
,
concerning
confession
and
absolution
:
first
it
is
too
bée
known
,
that
as
there
bée
two
sorts
of
confession
,
so
there
be
two
sorts
of
absolution
also
.
One
kind
of
confession
,
is
to
God
only
:
that
is
too
wit
,
when
a
man
confesseth
his
sin
before
God
,
acknowledgeth
himself
to
bée
a
sinner
,
and
desireth
forgiuenesse
for
Christes
sake
,
&
without
such
confession
,
none
(
of
ful
yéeres
)
is
saued
.
In
this
wise
did
Dauid
confesse
himself
when
he
sayd
:
Haue
mercie
on
mée
O
God
,
for
I
haue
sinned
against
thée
.
Enter
not
into
iudgement
with
thy
seruant
,
for
no
man
liuing
shal
bée
iustified
in
thy
sight
.
So
confesseth
Daniel
himself
,
when
he
saith
:
Wée
haue
sinned
and
done
amisse
with
our
fathers
.
So
did
the
publican
when
he
durst
not
lift
vp
his
face
vnto
heauen
:
but
strake
his
brest
,
saying
:
O
God
be
mercifull
too
mée
●
sinner
.
Unto
this
confession
aunswereth
the
absolution
that
is
giuen
by
only
God
.
And
this
is
done
when
a
man
beléeueth
his
frée
promise
.
For
whosoeuer
beléeueth
,
is
iustified
from
sinne
,
that
is
to
say
,
set
frée
from
sinne
.
For
sith
that
sinne
is
a
falling
away
from
the
lawe
&
will
of
God
,
with
a
binding
vntoo
euerlasting
death
&
damnation
:
vndoutedly
absolution
must
be
the
releasing
of
the
beléeuing
man
,
from
that
bonde
wherby
he
is
bound
to
euerlasting
death
and
damnation
.
So
was
Manasses
assoyled
,
so
was
Dauid
,
so
was
the
théefe
vppon
the
crosse
,
so
was
Mary
Magdalene
.
So
are
we
assoyled
dayly
,
when
we
say
with
a
true
heart
,
I
beléeue
the
remission
of
sinnes
:
and
when
we
pray
with
faith
,
forgiue
vs
oure
trespasses
.
Let
this
suffize
concerning
the
first
kynd
of
confession
,
and
the
absolution
of
the
same
.
An other
Confession
is
of
Discipline
,
when
a
man
for
counsell
,
instruction
,
and
confirmation
of
his
Faith
,
commeth
to
the
minister
of
the
Churche
,
acknowledgeth
himselfe
a
sinner
,
craueth
comfort
,
and
desireth
too
bée
instructed
with
Gods
woord
,
too
the
intent
his
conscience
may
be
made
quiet
.
In
this
case
the
minister
of
the
woorde
must
instructe
hym
that
so
confesseth
hym selfe
.
And
if
he
knowe
him
,
hée
muste
lay
before
him
the
sinnes
that
hée
hath
perceyued
by
hym
.
He
muste
shewe
him
the
greatenesse
of
Gods
wrath
towarde
vnrepentant
persons
.
And
on
the
other
side
,
if
in
confessing
himselfe
,
he
bée
sorie
for
his
sinne
,
and
promise
amendement
:
he
must
comfort
him
with
the
promises
of
the
Gospell
.
And
if
he
say
hée
beléeueth
the
promises
,
the
minister
must
in
Chrystes
name
assure
him
that
GOD
is
at
one
with
him
,
and
denounce
vntoo
him
the
forgiuenesse
of
hys
sinnes
,
in
the
name
of
the
Father
and
of
the
Sonne
,
and
of
the
holy
Ghost
:
warnyng
hym
earnestly
too
shun
sin
héerafter
,
that
the
end
of
him
become
not
worse
than
the
begynnyng
.
And
thus
much
concerning
the
seconde
kinde
of
confession
,
and
the
absolution
that
answereth
the
same
.
As
concerning
the
publike
confession
and
absolution
,
I
must
entreat
therof
at
another
time
:
&
also
of
the
Confession
that
is
made
to
the
brethren
whom
we
haue
offended
.
¶
Of
the
thirde
.
NOw
remaineth
that
we
tell
whiche
is
the
right
vse
and
lawfull
meditation
of
this
holy
Supper
.
Then
sith
this
holy
Supper
of
Chryst
,
is
the
Sacrament
of
our
redemption
by
the
sacrifice
of
Chryst
:
these
things
are
orderly
too
bée
consydered
,
and
earnestly
weyed
in
the
receyuing
of
this
holy
Supper
.
Fyrst
,
the
Communicants
must
call
too
minde
the
cause
of
Christes
death
,
namely
the
synne
of
mankynd
.
Rom.
4.
He
died
for
our
sinnes
.
Esay
.
43.
He
smote
him
for
oure
iniquities
.
The
seconde
thing
that
is
too
be
thought
vpon
,
is
the
ende
of
Chrystes
sacrifice
,
whiche
is
:
the
redéemyng
of
vs
from
the
bondage
of
sin
and
death
.
2.
Corinth
.
5.
For
he
hath
made
him
too
be
sinne
,
which
knew
no
sinne
,
that
we
by
his
meanes
should
bée
that
rightuousnesse
whiche
is
allowed
before
God
.
1.
Iohn
.
1.
The
blud
of
Iesus
Chryste
clenzeth
vs
from
all
iniquitie
.
Iohn
the
first
:
Chryst
is
the
Lamb
of
God
that
taketh
away
the
sinnes
of
the
world
.
Thirdly
,
by
the
excellencie
of
this
sacrifice
,
we
must
consider
how
greate
the
wrath
of
GOD
must
néedes
haue
bin
ageynst
Synne
,
which
could
not
bée
appeased
by
any
other
sacrifices
,
than
the
one
sacrifice
of
the
only
begotten
sonne
of
God
.
Fourthly
the
excéeding
greate
mercie
of
GOD
is
too
bée
thought
vpon
,
who
would
receiue
vs
wretched
sinners
intoo
fauour
,
for
the
satisfaction
of
his
sonne
.
Fifthly
,
the
great
loue
of
the
sonne
of
GOD
is
too
bée
thought
vpon
,
who
taking
mans
nature
vpon
hym
,
was
content
to
become
a
sacrifice
for
vs
,
and
too
remoue
gods
wrath
vntoo
himselfe
,
and
satisfie
Gods
iustice
with
the
punishment
of
the
crosse
.
All
these
things
will
the
sonne
of
God
haue
vs
too
thinke
vpon
,
when
he
biddeth
this
supper
too
bée
made
in
remembrance
of
hym
.
When
wée
thus
muse
vpon
these
things
,
beholdying
Gods
wrath
,
there
riseth
vp
a
sorowfulnesse
:
and
by
thinking
vpvon
Gods
mercie
and
the
propiciatorie
sacrifice
,
there
springeth
vp
faith
:
out
of
both
which
,
there
issueth
thankfulnesse
,
confession
,
pacience
and
other
vertues
,
of
which
this
supper
putteth
vs
in
minde
.
Too
bée
short
,
as
the
Sonne
of
God
maketh
a
couenaunt
with
vs
too
receiue
vs
mercifully
:
so
let
vs
on
the
other
side
make
a
couenaunt
with
him
too
beléeue
him
,
and
to
receiue
his
benefits
thankfully
.
Whiche
thing
that
wée
may
vnfaynedly
doo
,
Iesus
Chryst
the
maker
of
this
supper
graunt
vntoo
vs
.
And
vntoo
him
,
with
the
father
,
and
the
holy
ghost
,
bée
honour
and
glorie
for
euer
.
Amen
.
The
Passion
of
our
Lord
Iesus
Christ
according
too
the
order
of
the
storie
,
compiled
by
laying
the
foure
Euangelists
toogither
.
ANd
when
they
had
sung
an
hymn
,
Iesus
going
out
,
went
as
he
was
wont
ouer
the
broke
Cedron
intoo
mount
Oliuet
,
and
his
Disciples
folowed
him
.
Then
sayde
hee
vntoo
them
:
All
you
shall
suffer
offence
by
mee
this
night
.
For
it
is
written
,
I
wil
strike
the
shepperd
,
and
the
sheepe
of
the
flock
shall
bee
scattered
.
But
when
I
am
risen
ageyn
,
I
wil
go
before
you
Intoo
Galilee
.
And
Peter
answering
,
sayd
vntoo
him
.
Though
al
be
offended
by
thee
,
yet
will
I
neuer
bee
offended
.
Iesus
sayd
vntoo
him
:
verely
I
say
vntoo
thee
,
that
this
night
before
the
Cocke
crowe
twice
,
thou
shalt
denye
mee
thryce
.
But
he
sayd
more
earnestly
:
No
though
I
should
dye
with
thee
,
yet
will
I
not
denie
thee
.
In
likewise
also
sayde
all
his
other
Disciples
.
Then
came
Iesus
with
them
intoo
a
towne
that
is
called
Gethsemany
,
where
was
a
garden
,
intoo
which
he
entred
and
his
disciples
with
him
.
And
Iudas
the
traytor
knew
the
place
,
bycause
Iesus
had
oftentimes
resorted
thyther
with
his
Disciples
.
Then
Iesus
sayde
vnto
them
:
Syt
yee
here
,
while
I
goe
and
pray
yonder
.
And
taking
with
him
Peter
,
Iames
,
and
Iohn
the
two
sonnes
of
Zebedee
,
hee
began
too
be
abashed
and
too
bee
heauy
,
and
too
bee
greeuously
vexed
.
And
hee
sayde
too
them
:
my
soule
is
heauie
euen
vntoo
deathe
.
Tarry
yee
heere
and
watche
with
me
,
and
pray
that
yee
fall
not
into
temptation
.
And
he
went
from
them
as
it
were
a
stones
cast
,
and
kneeling
downe
fell
flat
too
the
ground
vppon
his
face
,
and
prayed
that
if
it
were
possible
that
houre
might
passe
from
him
:
saying
:
Abba
father
,
All
things
are
possible
too
thee
.
Let
this
cup
passe
from
mee
.
Neuerthelesse
not
as
I
will
,
but
as
thou
wilt
.
And
he
came
to
his
Disciples
,
and
findyng
them
a
sleepe
,
sayd
vnto
Peter
:
Simon
art
thou
a
slepe
?
Couldest
thou
not
do
so
much
as
watch
one
houre
with
mee
:
Awake
yee
and
praye
,
that
yee
enter
not
intoo
temptation
:
Verely
the
spirit
is
ready
,
but
the
fleshe
is
weake
.
Ageine
hee
went
away
the
second
time
,
and
prayed
saying
:
Father
,
if
this
cup
can
not
passe
from
mee
,
but
that
I
must
needes
drinke
of
it
,
thy
will
bee
doone
.
And
returning
,
hee
found
them
ageine
asleepe
.
For
their
eyes
were
heauie
,
and
they
wist
not
what
to
answere
.
Then
leauing
them
,
hee
went
his
way
ageine
,
and
prayed
the
thirde
tyme
the
same
woords
,
saying
:
If
thou
wilt
,
thou
canst
remoue
this
cup
from
me
:
Neuerthelesse
,
thy
will
bee
doone
,
and
not
myne
.
And
there
appeered
to
him
an
Angell
from
heauen
that
comforted
hym
.
And
being
striken
wyth
sorowe
,
hee
prayed
very
long
:
and
his
swet
was
as
droppes
of
blud
,
tricklyng
downe
vppon
the
grounde
.
And
when
hee
was
risen
vp
from
his
prayers
,
and
was
come
ageyne
too
his
Disciples
,
he
found
them
a
sleepe
for
very
pensiuenesse
:
And
hee
said
vntoo
the
:
Sleepe
yee
from
henceforth
,
and
take
your
rest
.
Why
sleepe
yee
?
it
is
ynough
:
Beholde
,
the
houre
is
at
hande
,
and
the
Sonne
of
man
is
deliuered
intoo
the
handes
of
sinners
.
Vp
let
vs
go
:
he
is
at
hand
that
betrayeth
mee
.
But
pray
yee
least
yee
enter
intoo
temptation
.
And
by
and
by
,
while
he
was
yet
speaking
,
Beholde
,
Iudas
one
of
the
twelue
,
hauyng
taken
a
band
of
men
,
and
officers
of
the
high
Preests
,
and
the
Phariseys
,
and
the
elders
,
and
the
Scribes
,
with
a
greate
company
folowing
him
came
thither
with
lanternes
and
torches
,
with
swoords
and
clubs
.
Nowe
this
traitour
had
giuen
them
a
common
watch
woord
,
saying
:
Whomsoeuer
I
kisse
,
hee
it
is
:
Lay
hands
vppon
him
,
&
cary
him
away
warely
.
Iesus
therfore
knowing
al
things
that
should
happen
vnto
himself
,
went
foorth
,
&
said
.
Whom
seeke
yee
?
They
answered
vnto
him
,
Iesus
of
Nazareth
:
Iesus
sayd
vnto
them
:
I
am
hee
.
And
Iudas
that
betrayed
him
stood
among
them
.
As
soone
therfore
as
he
had
sayd
to
them
,
I
am
he
,
they
went
backe
,
and
fell
downe
too
the
ground
.
Then
asked
hee
them
ageyn
,
whom
seke
yee
?
And
they
sayd
,
Iesus
of
Nazareth
.
Iesus
answered
,
I
haue
told
you
that
I
am
hee
.
Therefore
if
yee
seeke
mee
,
let
these
men
goe
their
ways
,
that
the
woord
might
be
fulfilled
which
he
hadde
spoken
:
Of
them
whom
thou
hast
giuen
mee
,
I
haue
lost
none
.
And
Iudas
stept
out
vntoo
Iesus
too
kisse
him
:
and
comming
foorthwith
vntoo
him
,
sayd
:
Haile
maister
,
&
kissed
him
.
And
Iesus
sayd
vnto
him
:
Frend
,
wherfore
commest
thou
?
Iudas
,
betrayest
thou
the
son
of
man
with
a
kisse
?
Then
came
they
too
Iesus
,
&
layd
hands
vpon
him
,
&
toke
him
.
And
they
that
were
about
him
seeing
what
was
toward
,
said
vntoo
him
:
Sir
,
shal
we
strike
with
the
sword
?
Simon
Peter
therfore
hauing
a
sword
,
drew
it
and
smote
the
seruant
of
the
high
preest
,
&
cut
off
his
right
eare
.
And
the
seruants
name
was
Malchus
.
And
Iesus
answering
,
sayd
:
Giue
me
leue
thus
farre
foorth
.
And
he
sayd
vntoo
Peter
:
Put
vp
thy
swoord
intoo
the
scaberd
.
For
al
that
take
the
sword
in
hand
,
shall
perish
with
the
swoord
.
Dost
thou
not
think
that
I
can
now
pray
too
my
father
,
&
he
will
giue
mee
mo
than
twelue
legions
of
angels
?
Shall
I
not
drinke
of
the
cuppe
,
whiche
my
father
hathe
giuen
mee
?
How
then
shal
the
scriptures
be
fulfilled
?
for
so
it
must
needes
come
too
passe
.
And
as
soone
as
he
had
touched
the
seruaunts
eare
,
he
made
him
whole
.
And
in
the
same
houre
Iesus
sayde
vntoo
them
that
were
come
too
take
hym
,
namely
too
the
cheef
preests
and
the
officers
of
the
temple
,
and
the
elders
:
Yee
come
out
vntoo
mee
with
swordes
and
clubbes
,
as
it
were
too
take
some
theefe
.
I
sate
dayly
among
you
,
teaching
in
the
temple
,
and
ye
stretched
out
no
hand
agaynst
mee
.
But
thys
is
your
very
houre
,
and
the
power
of
darknesse
,
that
the
scripturs
may
bee
fulfilled
.
And
all
this
was
doone
that
the
writings
of
the
Prophetes
might
bee
fulfilled
.
Then
all
his
disciples
forsaking
him
,
fled
.
And
a
certaine
yong
man
folowed
him
being
naked
,
sauing
a
sheete
cast
about
him
,
and
the
yong
men
caught
hold
of
him
.
But
he
leauing
his
sheet
behind
him
,
fled
away
naked
from
them
.
The
band
of
men
therefore
,
and
the
petycaptaine
,
and
the
officers
of
the
Iewes
tooke
Iesus
,
and
bound
him
,
and
led
him
away
too
Annas
first
.
Annas
was
father
in
law
too
Cayphas
,
who
was
high
preest
for
that
yeere
.
And
Cayphas
was
he
that
gaue
the
counsell
too
the
Iewes
,
that
it
was
expedient
that
one
man
shoulde
die
for
the
people
.
And
they
ledde
him
too
Cayphas
the
high
preest
,
where
all
the
high
Preests
,
the
Scribes
,
and
the
elders
were
assembled
.
And
Simon
Peter
and
that
other
disciple
folowed
Iesus
aloofe
vntoo
the
Bishops
palace
.
And
that
other
disciple
was
knowne
too
the
high
preest
,
and
entred
with
Iesus
intoo
the
Bishops
palace
.
But
Peter
stoode
without
at
the
gate
.
That
other
disciple
therfore
whiche
was
known
too
the
high
preest
,
went
out
&
spake
too
the
wench
that
kept
the
doore
,
and
brought-in
Peter
.
And
the
seruants
and
officers
stoode
warming
themselues
at
a
fyre
of
coles
beneath
in
the
middes
of
the
hall
,
for
it
was
colde
.
And
Peter
also
was
standing
with
them
,
and
warming
himselfe
too
see
the
ende
.
The
wench
therfore
of
the
high
preest
,
which
was
the
dorekeper
,
beholding
Peter
warming
himselfe
by
the
fire
,
looked
earnestly
vppon
him
,
and
sayde
:
Thou
also
wart
wyth
Iesus
,
for
thou
art
art
also
one
of
this
mans
Disciples
.
But
hee
vtterly
denyed
it
before
them
all
,
saying
:
Woman
I
am
not
,
I
know
him
not
,
nor
I
wote
not
what
thou
sayest
.
Then
the
high
Preest
examined
Iesus
of
his
disciples
and
of
his
doctrine
.
Iesus
aunswered
him
:
I
haue
spoken
openly
vntoo
the
world
.
I
haue
alwayes
taught
in
the
Temple
and
in
the
Synagoge
whereas
all
the
Iewes
resorte
,
and
in
secrete
haue
I
spoken
nothing
.
Why
askest
thou
me
?
Aske
them
that
herd
me
what
I
haue
spoken
too
them
.
Beholde
they
knowe
what
I
haue
sayde
vntoo
them
.
When
he
had
sayde
these
woords
,
one
of
the
officers
standing
by
,
gaue
Iesus
a
blowe
,
saying
:
Answerest
thou
the
high
Preest
so
?
Iesus
answered
:
If
I
haue
spoken
euill
,
beare
witnesse
of
the
euill
,
but
if
I
haue
spoken
well
,
why
doost
thou
smyte
mee
?
Annas
was
he
that
had
sent
him
bound
to
Cayphas
the
hye
preest
.
And
Simon
Peter
stood
warming
him
in
the
porche
.
And
anon
after
his
first
deniall
,
as
he
went
out
intoo
the
porche
,
the
Cocke
crew
.
And
an
other
wenche
sawe
him
,
and
began
ageine
too
say
too
them
that
stood
by
,
this
man
also
was
with
Iesus
of
Nazareth
,
and
herevpon
they
sayd
vntoo
him
:
Art
not
thou
also
one
of
his
disciples
?
and
another
sayd
:
Thou
also
art
one
of
them
.
And
he
denyed
it
ageine
with
an
othe
,
saying
:
Man
,
I
am
not
,
neyther
doo
I
knowe
the
man
.
And
a
while
after
,
about
the
space
almost
of
an
houre
,
a
certeyne
other
man
auouched
with
them
that
stood
by
,
saying
:
Verily
thou
also
art
one
of
them
.
For
thou
art
both
a
Galilean
,
and
thy
speeche
bewrayeth
thee
.
One
of
the
high
Preests
seruaunts
,
(
the
Kinsman
of
him
whose
eare
Peter
smote
of
)
sayd
vntoo
him
:
Did
not
I
see
thee
in
the
gardein
with
him
?
Then
began
he
too
curse
and
forsweare
,
I
knowe
not
this
man
of
whom
you
talke
.
And
immediatly
as
he
was
yet
speaking
,
the
Cocke
crewe
ageine
.
And
the
Lorde
turning
him selfe
about
looked
vpon
Peter
.
And
Peter
remembred
the
woordes
of
the
Lorde
Iesus
,
whoo
had
sayd
vntoo
him
,
before
the
Cocke
crowe
twise
,
thou
shalt
deny
mee
thryce
.
And
he
went
out
of
the
gate
and
wept
bitterly
.
And
the
cheefe
preests
and
elders
,
and
the
whole
counsell
sought
false
witnesse
ageynst
Iesus
,
that
they
might
put
him
too
death
,
and
they
coulde
not
bring
it
too
passe
,
no
not
when
many
false
witnesses
came
in
,
for
their
allegations
were
not
sufficient
.
At
the
last
there
came
two
false
witnesses
,
and
bare
false
witnesse
agaynst
him
,
saying
.
We
haue
heard
him
say
,
I
can
and
will
destroy
this
temple
of
God
that
is
made
with
handes
,
and
in
three
dayes
will
builde
vp
another
made
without
hands
.
And
yet
were
not
their
witnesses
sufficient
so
.
And
the
cheef
preest
rising
vp
in
the
middes
,
examined
Iesus
,
saying
:
Answerest
thou
nothing
?
Why
do
these
men
beare
witnesse
ageinst
thee
?
But
Iesus
helde
his
peace
,
and
answered
nothing
at
all
.
Ageine
,
the
high
preest
asked
him
and
sayde
.
Art
thou
that
Chryst
the
sonne
of
the
blissed
?
I
adiure
thee
by
the
liuing
God
,
to
tell
vs
whither
thou
art
Christ
the
sonne
of
the
liuing
God
:
Iesus
saide
vnto
him
:
Thou
hast
saide
,
I
am
.
Neuerthelesse
I
say
vntoo
you
,
hereafter
yee
shall
see
the
sonne
of
man
sitting
on
the
right
hand
of
power
,
and
comming
in
the
cloudes
of
the
ayre
.
Then
the
cheefe
preest
rent
his
garments
,
saying
:
he
hath
blasphemed
,
what
neede
wee
witnesses
any
more
?
Beholde
now
,
yee
haue
herd
his
blasphemie
,
what
thinke
you
by
it
?
And
they
all
condemned
him
,
saying
.
He
is
woorthy
of
death
.
Then
the
men
that
helde
Iesus
,
mocking
him
did
spit
in
his
face
,
and
buffeted
him
with
their
fistes
.
And
other
some
couering
his
face
,
(
specially
the
seruants
)
clapped
him
on
the
face
with
their
hands
,
saying
:
Reed
vnto
vs
Christ
,
who
is
it
that
strake
thee
.
And
many
other
things
sayde
they
in
scorne
ageinst
him
.
And
as
soone
as
morning
came
,
all
the
high
Preests
and
Scribes
,
and
elders
of
the
people
,
and
the
whole
counsel
assembled
,
and
laid
their
heades
toogither
ageinst
Iesus
,
that
they
might
put
him
too
death
.
And
they
led
him
intoo
the
consistorie
,
saying
.
Art
thou
the
same
Chryst
?
tell
vs
.
And
he
saide
too
them
:
If
I
shall
tell
you
,
yee
beleeue
mee
not
.
And
ageine
,
if
I
shall
aske
you
any
question
,
you
will
not
answer
mee
,
nor
let
mee
go
.
From
this
time
shall
the
sonne
of
man
be
sitting
at
the
right
hand
of
the
power
of
God
.
And
they
all
sayde
vntoo
him
:
art
thou
then
the
sonne
of
God
?
who
sayde
:
you
say
that
I
am
.
And
they
sayde
:
why
seeke
we
for
any
further
witnesse
?
For
we
haue
heard
it
of
his
owne
month
.
And
the
whole
company
of
them
rysing
vp
,
led
Iesus
bound
from
Cayphas
intoo
the
common
hall
,
and
deliuered
him
vntoo
Pontius
Pilate
the
President
.
And
it
was
early
dayes
.
Then
Iudas
that
had
betrayed
him
,
seeing
that
he
was
condemned
,
repented
him
,
and
brought
backe
the
thirtie
peeces
of
siluer
too
the
cheefe
Preests
and
the
elders
,
saying
:
I
haue
sinned
in
betraying
the
giltlesse
bloud
.
And
they
answered
,
what
is
that
too
vs
?
Looke
thou
too
that
.
And
casting
down
the
siluer
peeces
in
the
Temple
,
he
went
his
way
and
hung
him selfe
with
a
halter
:
and
as
he
hung
,
hee
burst
a
sunder
in
the
middes
and
all
his
bowels
fell
out
.
And
the
cheefe
of
the
Preests
taking
vp
the
money
,
sayde
:
it
is
not
lawful
too
put
them
intoo
the
common
Treasure
,
bicause
it
is
the
price
of
bloud
.
Wherfore
taking
counsell
vpon
the
matter
,
they
bought
with
those
peeces
of
siluer
,
(
whiche
were
the
rewarde
of
iniquitie
)
a
potters
feeld
too
bury
straungers
in
.
And
it
was
knowen
too
all
that
dwelt
in
Hierusalem
,
in
so
muche
as
that
feelde
was
called
in
their
moother
tung
Akeldama
,
that
is
too
say
,
the
feelde
of
bloud
,
euen
vntoo
this
day
.
Then
was
fulfilled
that
whiche
was
spoken
by
Ieremy
the
Prophete
,
saying
:
And
they
tooke
thirtie
peeces
of
siluer
,
the
price
of
him
that
was
solde
,
whom
they
bought
of
the
sonnes
of
Israel
,
and
gaue
the
money
for
a
potters
feelde
,
as
the
Lorde
hathe
appointed
mee
.
How
bee
it
the
Iewes
entred
not
intoo
the
common
Hall
,
lest
they
mighte
bee
defiled
,
but
that
they
might
eat
the
Passeouer
.
Pilate
therefore
went
out
vntoo
them
,
and
sayd
:
what
accusation
bring
you
ageynst
this
man
?
They
answered
and
sayd
vntoo
him
.
If
this
man
were
not
an
offender
,
wee
would
not
haue
deliuered
him
vntoo
thee
.
Then
sayde
Pilate
vntoo
them
:
Take
him
you
your selues
,
and
iudge
him
according
vntoo
your
owne
Lawe
.
Then
sayde
the
Iewes
vntoo
him
:
It
is
not
lawfull
for
vs
too
put
any
man
too
death
.
Too
the
intent
the
woorde
of
Iesus
might
bee
fulfilled
,
whiche
hee
had
spoken
,
signifying
what
death
he
should
die
.
And
the
cheefe
Preestes
and
elders
beganne
too
accuse
him
greeuously
,
and
too
lay
many
things
vntoo
his
charge
,
saying
:
Wee
haue
taken
this
man
peruerting
our
nation
,
and
forbidding
too
pay
Tribute
vntoo
Caesar
,
and
affirming
him selfe
to
bee
an
anoynted
King
.
Then
Pilate
went
ageine
intoo
the
common
Hall
,
and
calling
Iesus
examined
him
,
saying
:
Arte
thou
that
King
of
the
Iewes
?
Iesus
standing
before
him
,
answered
.
Speakest
thou
this
of
thy selfe
,
or
haue
others
tolde
it
thee
of
mee
?
Pilate
answered
:
Am
I
a
Iewe
?
Thine
owne
nation
and
thy
cheefe
Preests
haue
deliuered
thee
too
mee
,
what
hast
thou
doone
?
Iesus
answered
.
My
kingdome
:
is
not
of
this
worlde
.
If
my
kingdome
were
of
this
worlde
,
verely
my
seruants
woulde
fight
for
mee
,
that
I
should
not
be
deliuered
too
the
Iewes
.
But
now
is
not
my
kingdome
from
hence
.
Pilate
therfore
sayd
vntoo
him
.
Art
thou
then
a
King
?
Iesus
answered
:
Thou
sayest
,
I
am
a
King
.
Too
this
intent
was
I
borne
,
and
for
this
purpose
came
I
intoo
the
worlde
,
that
I
may
beare
witnesse
vntoo
the
trueth
.
Pilate
sayde
vntoo
him
:
what
is
trueth
?
And
when
he
had
sayde
this
,
he
came
foorth
ageine
too
the
Iewes
,
and
sayde
vntoo
them
:
I
finde
no
faulte
at
all
in
this
man
.
And
when
the
cheefe
Preestes
and
elders
accused
him
,
hee
aunswered
nothing
.
And
Pilate
examining
him
ageine
,
sayde
:
Answerest
thou
nothing
?
Beholde
,
Howe
many
matters
they
lay
vntoo
thy
charge
,
heerest
thou
not
?
And
he
answered
him
not
too
any
woorde
,
in
so
muche
as
the
Presidente
woondered
verye
sore
.
But
they
became
more
fierce
ageinst
him
,
saying
:
Hee
hathe
stirred
the
people
,
teaching
throughe
all
Iewrie
,
beginning
at
Galilee
euen
vntoo
this
place
.
When
Pilate
herde
speaking
of
Galilee
,
hee
demaunded
of
him
whither
hee
were
a
man
of
Galilee
.
And
as
soone
as
he
knew
that
he
perteyned
too
Herods
iurisdiction
,
he
sent
him
vntoo
Herode
,
who
also
was
at
that
time
at
Hierusalem
.
When
Herode
saw
Iesus
,
he
was
exceeding
glad
:
for
he
had
bin
desirous
of
a
long
time
too
see
him
,
because
he
had
hard
muche
of
him
,
and
he
hoped
he
shuld
haue
sene
some
miracle
wrought
by
him
.
And
he
asked
him
many
questions
.
But
he
made
him
none
answere
.
Also
the
cheefe
Preests
and
Scribes
stood
laying
sharply
to
his
charge
.
And
Herode
with
his
men
of
warre
despised
him
.
And
when
he
had
mocked
him
,
he
put
a
white
garment
vpon
him
,
&
sent
him
back
again
to
Pilate
.
And
Pilate
&
Herod
were
made
frends
among
themselues
the
same
day
:
for
before
that
time
there
was
grudge
betwixt
them
.
Then
Pilate
calling
togither
the
cheefe
Preests
&
the
Magistrates
and
the
people
,
sayd
vntoo
them
.
Yee
haue
brought
this
man
vnto
mee
as
a
peruerter
of
the
people
,
and
beholde
in
examining
him
before
you
,
I
find
no
fault
in
this
man
concerning
those
things
that
you
accuse
him
of
,
no
nor
Herode
.
For
I
sent
you
ouer
too
him
,
and
behold
nothing
woorthy
of
death
is
doone
vnto
him
.
I
wil
therfore
chastise
him
,
and
let
him
go
.
Now
at
that
feast
it
was
of
custome
,
that
the
president
must
let
loose
to
the
people
,
some
one
prisoner
,
whom
soeuer
they
would
demaund
.
Now
he
had
at
that
time
in
prison
a
notorious
fellowe
,
namely
a
murtherer
,
that
was
called
Barrabas
,
who
with
other
fellowes
of
his
faction
,
was
cast
into
prison
,
for
committing
murther
in
a
tumult
whiche
he
had
raysed
in
a
certen
citie
.
And
the
people
crying
out
with
one
voice
whollye
togither
,
began
to
aske
importunately
that
he
should
doo
as
hee
had
alwayes
doone
vnto
them
.
Therefore
as
they
were
clustered
togither
,
Pylate
answered
vnto
them
.
Yee
haue
a
custome
that
I
should
let
one
loose
vnto
you
at
Easter
:
therefore
whither
wil
you
that
I
let
go
vnto
you
Barrabas
,
or
Iesus
that
king
of
the
Iewes
whiche
is
called
Christe
?
For
he
knewe
that
the
cheefe
Preestes
had
deliuered
him
for
enuie
.
Now
as
he
was
sitting
in
the
place
of
iudgement
,
his
wife
sent
vnto
him
,
saying
:
Haue
thou
nothing
too
doo
with
that
rightuous
man
,
for
I
haue
suffered
many
things
for
him
this
night
in
my
sleep
.
But
the
cheefe
of
the
preests
&
the
elders
stirred
the
people
,
persuading
them
too
desire
too
haue
Barrabas
let
loose
to
them
,
&
too
haue
Iesus
put
too
death
.
The
president
answering
,
sayd
vntoo
them
:
which
of
the
two
wil
yee
that
I
let
loose
vntoo
you
?
And
all
the
whole
multitude
cried
out
toogither
,
saying
:
Away
with
this
man
and
let
looce
too
vs
Barrabas
.
And
Pilate
spake
too
them
agein
,
and
being
desirous
too
haue
let
go
Iesus
,
sayd
:
What
wil
yee
then
that
I
doo
vntoo
Iesus
whome
you
call
King
of
the
Iewes
?
And
they
all
cryed
ageine
:
crucifie
him
,
crucifie
him
.
Then
sayd
he
too
them
the
third
time
.
What
euil
hath
he
doone
?
I
finde
no
fault
in
him
woorthy
death
.
I
will
therefore
chastise
him
and
let
him
go
.
But
they
cried
out
the
more
,
saying
:
Let
him
bee
crucified
.
And
they
cryed
importunately
vpon
him
,
requiring
that
he
might
bee
crucified
.
And
the
noyse
of
them
and
of
the
high
Preests
preuayled
.
Then
Pilate
tooke
Iesus
and
whipped
him
.
And
the
presidentes
men
of
warre
caryed
him
away
intoo
the
Palace
,
whiche
is
the
Counsel
house
,
and
called
vntoo
him
all
their
band
,
and
vnclothing
him
,
put
vpon
him
a
purple
garment
:
and
platting
a
crowne
of
thorne
,
set
it
vppon
his
head
,
and
gaue
him
a
reede
in
his
right
hande
,
and
bowing
their
knees
before
him
,
began
to
salute
him
in
mockage
,
saying
:
Hayle
king
of
the
lewes
.
And
they
buffetted
him
.
And
when
they
had
beespitted
him
,
they
tooke
the
Reede
and
smote
him
on
the
head
,
and
kneeling
downe
woorshipped
him
.
Pilate
therfore
went
foorth
ageine
,
and
sayd
vntoo
them
.
Beholde
I
bring
him
out
vntoo
you
,
that
you
may
knowe
I
finde
no
cause
in
him
.
Iesus
therefore
went
foorth
wearing
a
crowne
of
thorne
and
a
robe
of
purple
.
And
Pylate
sayde
too
them
:
Beholde
the
man
.
When
the
high
preests
and
officers
saw
him
,
they
cried
out
,
saying
:
crucifie
him
,
crucifie
him
.
Pilate
sayd
vntoo
them
.
Take
you
him
,
and
crucifie
him
.
For
I
finde
no
cause
in
him
.
The
Iewes
answered
him
:
we
haue
a
law
,
and
according
too
our
lawe
he
ought
too
die
,
bicause
he
hath
made
him self
the
sonne
of
God
.
When
Pilate
had
heard
this
saying
,
he
was
more
afrayd
.
And
he
entred
againe
intoo
the
common
Hall
,
and
sayd
vnto
Iesus
.
From
whence
art
thou
?
But
Iesus
made
him
none
answere
.
Then
sayde
Pilate
too
him
:
speakest
thou
not
too
mee
?
Knowest
thou
not
that
I
haue
power
to
crucifie
thee
,
and
that
I
haue
power
too
let
thee
go
.
Iesus
answered
:
Thou
shouldst
not
haue
any
power
against
mee
,
vnlesse
it
were
giuen
thee
from
aboue
.
Therefore
he
that
deliuered
mee
vntoo
thee
hath
the
greater
sinne
.
From
that
time
foorth
,
sought
Pilate
to
acquit
him
.
But
the
Iewes
cryed
out
,
saying
:
If
thou
quit
him
,
thou
art
not
Caesars
freend
.
For
whoo
so
euer
maketh
him selfe
a
King
,
is
ageinst
Caesar.
When
Pilate
herd
that
woord
,
he
brought
Iesus
foorth
and
sate
down
too
giue
iudgement
in
a
place
whiche
is
called
Lithostrotos
,
and
in
Hebrew
Gabbata
.
And
it
was
about
the
sixt
hour
of
the
day
of
the
preparation
of
the
passeouer
And
he
sayd
to
the
Iewes
:
Behold
your
king
.
And
they
cried
away
with
him
,
away
with
him
,
crucifie
him
.
Pilate
sayd
vntoo
them
.
Shall
I
crucifie
your
King
?
The
high
Preestes
answered
,
we
haue
no
King
but
Caesar.
Then
Pilate
seeing
hee
auayled
nothing
,
but
that
the
noyse
encreased
more
,
willing
too
satisfie
the
people
,
adiudged
him
too
bee
dealt
with
according
too
their
demaunde
.
And
taking
water
hee
washed
his
hands
before
the
people
,
saying
:
I
am
giltlesse
of
the
blud
of
this
righteous
person
.
Looke
you
too
it
.
And
all
the
people
answering
,
sayd
:
his
bloud
be
vppon
vs
and
vppon
our
children
.
And
he
let
loose
Barrabas
vntoo
them
,
whoo
for
insurrection
&
murder
had
bin
cast
in
prison
according
to
their
demaund
.
And
hauing
whipped
and
mocked
Iesus
,
he
deliuered
him
intoo
their
hands
too
be
crucified
.
The
souldyers
taking
Iesus
,
put
of
his
purple
garment
,
and
put
vpon
him
his
owne
garments
,
and
led
him
away
bearing
his
owne
crosse
to
be
crucified
.
And
as
they
were
going
out
,
they
found
one
passing
by
,
a
man
of
Cyrene
,
named
Simon
,
comming
from
his
ground
,
the
father
of
Rufus
&
Alexander
.
Him
they
layde
holde
vpon
,
and
compelled
him
to
take
vp
his
crosse
.
And
they
layd
the
crosse
vpon
him
,
that
hee
might
carye
it
after
Iesus
.
And
there
followed
him
a
greate
multitude
of
people
,
and
women
,
that
wept
and
bewayled
him
.
Iesus
turning
him
to
the
women
,
sayd
vnto
them
.
Yee
daughters
of
Hierusalem
,
weepe
not
for
mee
,
but
weepe
for
youre selues
,
and
for
your
children
.
For
behold
,
the
dayes
shal
come
,
in
which
they
shall
say
:
blessed
be
the
barreyn
,
and
the
wombes
that
haue
borne
no
children
,
and
the
brests
that
haue
not
giuen
suck
.
Then
shal
they
begin
too
say
too
the
mountayns
fall
vpon
vs
:
and
to
the
hilles
,
couer
vs
.
For
if
they
doo
these
things
in
a
greene
tree
,
what
shall
bee
doone
in
the
withered
?
And
there
were
two
other
also
led
with
him
,
that
were
offenders
,
to
be
put
to
death
.
And
they
led
him
to
a
place
whiche
in
Hebrewe
is
called
Golgatha
,
whiche
is
by
interpretation
a
place
of
dead
mens
skulles
.
And
there
they
gaue
him
eyzle
or
mirrhe
wine
mixt
with
gall
,
too
drinke
.
And
when
he
had
tasted
of
it
hee
would
not
drinke
.
And
they
crucified
him
in
Golgatha
,
and
with
him
twoo
theeues
:
one
on
his
right
hand
,
and
another
on
his
left
,
and
Iesus
in
the
midst
.
And
the
scripture
was
fulfilled
whiche
saith
,
and
he
was
acounted
among
the
wicked
.
And
it
was
the
third
houre
when
they
crucified
him
.
And
Iesus
sayd
:
Father
forgiue
them
,
for
they
knowe
not
what
they
doo
.
Moreouer
,
Pylate
wrate
a
title
conteyning
the
cause
of
his
death
,
and
they
set
it
vpon
the
crosse
ouer
the
head
of
Iesus
:
the
wryting
was
this
:
Iesus
of
Nazareth
kinge
of
the
Iewes
.
This
title
did
many
of
the
Iewes
read
,
bicause
the
place
where
Iesus
was
crucified
was
neere
vnto
the
Citie
.
And
it
was
written
in
Hebrue
,
Greek
and
Latin
letters
.
Then
sayd
the
highe
Preests
of
the
Iewes
vnto
Pylate
:
write
not
king
of
the
Iewes
but
that
hee
sayde
:
I
am
king
of
the
Iewes
.
Pylate
answered
:
That
whiche
I
haue
written
,
I
haue
written
.
Then
when
the
souldiers
had
crucified
Iesus
,
they
took
his
garments
,
and
made
foure
peeces
,
vnto
euery
souldier
a
pece
,
and
his
cote
also
.
But
this
cote
of
his
was
without
seam
,
wouen
from
the
top
throughout
.
Therefore
they
sayd
among
them selues
:
Let
vs
not
cut
it
,
but
let
vs
cast
lots
for
it
whose
it
shal
be
:
that
the
scripture
might
bee
fulfilled
whiche
was
written
by
the
Prophete
,
saying
.
They
parted
my
raymente
among
them
,
and
vpon
my
cote
did
they
cast
lots
And
they
sate
down
and
watched
him
there
.
And
the
souldiers
verelye
did
these
things
,
and
the
people
stood
looking
on
.
Also
neer
vntoo
the
Crosse
stood
the
mother
of
Iesus
,
and
his
mothers
sister
,
Mary
the
wife
of
Cleophas
,
&
Mary
Magdalene
.
Therefore
when
Iesus
saw
his
mother
,
and
the
disciple
whom
he
loued
standing
by
,
he
sayde
to
his
mother
,
woman
heholde
thy
sonne
.
And
afterward
he
sayd
to
his
disciple
,
beholde
thy
mother
.
And
from
that
houre
the
disciple
took
hir
for
his
owne
.
And
those
that
passed
by
,
rayled
vpon
him
,
wagging
their
heades
,
and
saying
:
Wo
bee
to
thee
that
destroyest
the
temple
,
and
buyldest
it
vp
again
in
three
dayes
.
Saue
thy selfe
.
If
thou
be
the
sonne
of
God
come
down
from
the
crosse
.
Likewise
the
highe
Preestes
iesting
among
them selues
,
with
the
Scribes
&
the
elders
,
and
the
people
sayd
:
he
hath
saued
others
but
him selfe
hee
cannot
saue
.
If
this
be
Christe
King
of
Israell
,
the
beloued
of
God
,
let
him
saue
him selfe
,
and
let
him
come
downe
from
the
crosse
out
of
hand
,
that
wee
may
see
and
beleeue
him
.
Hee
trusted
in
GOD
,
let
him
deliuer
him
now
if
he
wil
haue
him
:
for
he
sayd
,
I
am
the
sonne
of
God
.
The
same
thing
also
did
the
theeues
that
were
crucified
with
him
cast
him
in
the
teeth
with
,
rayling
vpon
him
.
The
Souldiers
also
comming
vnto
him
,
mocked
him
:
and
offering
him
vineger
,
sayd
vntoo
him
:
If
thou
be
that
King
of
the
Iewes
,
saue
thy self
.
And
one
of
the
offenders
that
hung
by
him
railed
vpon
him
,
saying
.
If
thou
bee
Christe
,
saue
thy selfe
and
vs
.
The
other
aunswering
,
rebuked
him
,
saying
:
Doost
not
thou
feare
God
neither
,
seeing
that
thou
art
condemned
as
wel
as
wee
?
And
wee
surely
are
condemned
iustly
,
for
wee
receiue
according
too
our
deedes
,
but
this
man
hath
doone
none
euill
.
And
he
sayd
too
Iesus
.
Lord
remember
me
when
thou
comest
intoo
thy
kingdome
.
And
Iesus
sayd
to
him
:
Verely
I
say
vntoo
thee
,
this
day
shalt
thou
bee
with
mee
in
Paradise
.
From
the
sixth
houre
there
fel
darknesse
vpon
the
whole
earth
,
vntoo
the
ninthe
houre
,
and
the
Sunne
was
darkened
.
And
about
the
ninthe
houre
Iesus
cryed
with
a
loud
voyce
,
saying
:
Eli
,
Eli
,
Lamazabathani
:
which
if
a
man
interpret
it
,
is
.
O
God
my
God
why
hast
thou
forsaken
me
?
Some
of
the
standers
by
,
when
they
hard
him
say
so
,
sayd
:
Beholde
he
calleth
for
Elias
.
And
Iesus
knowing
that
as
then
all
things
were
finished
,
too
the
intent
the
scripture
might
be
fulfilled
,
said
,
I
thirst
.
There
was
set
by
a
vessel
ful
of
vineger
,
and
by
and
by
one
of
them
running
too
it
,
took
a
spundge
,
and
filling
it
with
vineger
and
Hysope
,
put
it
vpon
a
Reed
,
and
put
it
to
his
mouth
that
he
should
drinke
,
and
with
the
rest
sayd
.
Let
him
alone
,
let
vs
see
if
Helias
wil
come
and
take
him
downe
.
Therefore
when
Iesus
had
taken
the
vineger
,
he
sayd
:
it
is
finished
.
And
he
cryed
ageine
with
a
loude
voyce
,
saying
:
Father
,
intoo
thy
handes
I
commit
my
spirite
.
And
assoone
as
he
had
spoken
these
woords
,
hee
bowed
downe
his
head
and
gaue
vp
the
ghoste
.
And
behold
,
the
veile
of
the
Temple
rent
a
sunder
in
the
middes
from
the
top
too
the
ground
,
and
the
earth
shooke
,
and
the
stones
claue
a
sunder
,
&
the
graues
opened
,
and
many
bodies
of
the
Saincts
that
had
slept
arose
,
and
going
out
of
their
graues
,
after
his
resurrection
came
into
the
holy
Citie
,
and
appeered
vntoo
many
.
And
the
Capteine
that
stood
ouer
ageinst
him
,
and
those
that
were
with
him
watching
Iesus
,
seeing
that
he
had
giuen
vp
the
ghost
with
suche
a
cry
,
&
seeing
the
earthquake
,
and
the
things
that
had
bin
done
,
were
sore
afraid
,
and
glorifyed
God
,
saying
.
Of
a
truthe
this
was
a
righteous
man
and
the
sonne
of
God
.
And
all
the
company
of
them
that
were
come
toogither
too
behold
these
things
,
and
had
seene
what
happened
,
returned
knocking
them selues
on
the
brestes
.
There
stoode
all
his
acquaintance
a
farre
of
&
many
women
that
had
folowed
him
from
Galilee
,
beholding
these
things
.
Among
whom
was
Mary
Magdalene
,
&
Mary
the
moother
of
Iames
the
lesse
and
of
Ioses
,
and
Salome
the
mother
of
Zebedies
sonnes
,
whiche
women
had
folowed
him
al
the
while
he
was
in
Galilee
,
and
had
ministred
vntoo
him
,
&
many
other
moe
,
that
had
come
vp
with
him
from
Galilee
too
Hierusalem
.
The
Iewes
therefore
bicause
it
was
the
preparation
of
the
passeouer
,
too
the
intent
the
bodies
should
not
remaine
vpon
the
crosse
on
the
Saboth
day
(
for
that
Saboth
was
a
hie
day
)
desired
Pilate
that
their
legges
might
bee
broken
,
and
they
taken
downe
.
The
Souldiers
therefore
came
,
and
brake
the
legs
of
the
first
,
and
of
the
other
that
was
crucified
with
him
.
But
when
they
came
to
Iesus
,
&
saw
him
already
dead
,
they
brake
not
his
legs
,
but
one
of
the
Souldiers
thrust
him
intoo
the
side
with
a
speare
,
and
by
and
by
issued
out
bloud
and
water
.
And
he
that
saw
it
bare
witnesse
of
it
,
and
his
witnesse
is
true
.
And
he
knoweth
that
he
sayth
truthe
,
to
the
intent
that
you
also
may
beleeue
.
For
these
things
were
doone
that
the
Scripture
might
bee
fulfilled
,
yee
shall
not
breake
a
bone
of
him
.
And
ageine
another
Scripture
sayth
:
They
shal
see
him
whom
they
haue
perced
.
After
this
,
when
euening
came
,
bicause
it
was
the
Easter
euen
which
goeth
before
the
Saboth
,
there
came
one
Ioseph
of
Arimathaea
,
borne
in
Arimathaea
a
Cittie
of
the
Iewes
,
a
riche
man
,
and
a
Counselloure
,
and
a
good
and
iust
man
,
who
had
not
consented
to
the
deuise
and
deed
of
them
.
For
he
also
was
one
of
them
that
loked
for
the
kingdome
of
god
.
For
he
was
also
a
disciple
of
Iesus
,
but
priuily
for
feare
of
the
Iewes
.
He
taking
courage
to
him
,
went
in
vnto
Pylate
,
and
be
sought
him
that
he
might
take
down
the
body
of
Iesus
.
And
Pylate
wondered
that
hee
was
already
deade
,
and
sending
for
the
Captain
,
enquired
of
him
whither
he
were
already
deade
or
no.
And
when
he
knewe
the
matter
by
the
Centurion
,
he
gaue
the
body
of
Iesus
vnto
Ioseph
,
commaunding
it
to
bee
deliuered
vnto
him
.
And
Ioseph
bought
a
sheete
.
Thyther
came
also
Nichodemus
that
had
come
before
vntoo
Iesus
by
night
,
bringing
with
him
of
Myrrhe
and
Aloes
mingled
togither
about
an
hundred
pound
weight
.
So
they
took
downe
the
bodye
of
Iesus
,
and
lapped
it
in
a
cleane
sheete
,
and
wrapped
him
in
linnen
with
spices
,
as
the
maner
of
the
Iewes
is
to
bury
.
There
was
in
the
same
place
where
hee
was
crucified
,
a
gardine
,
and
in
the
gardine
a
newe
Tumbe
of
Iosephs
,
which
he
had
hewen
out
of
a
stone
,
wherin
as
yet
had
neuer
man
bin
layd
.
Therefore
bicause
it
was
the
Easter
euen
of
the
Iewes
,
&
that
the
saboth
day
drew
nere
,
they
laid
Iesus
in
it
,
bicause
the
tumb
was
nere
at
hand
,
&
rolling
a
great
stone
to
the
mouth
of
the
graue
,
they
went
their
wayes
.
And
there
were
presente
Mary
Magdalene
,
and
Mary
Ioses
,
sitting
against
the
tumbe
,
and
other
women
,
which
also
were
come
with
Iesus
from
Galilee
,
beholding
where
and
how
his
body
was
bestowed
.
And
when
they
came
home
,
they
prepared
spices
and
oyntments
,
and
rested
the
Saboth
day
according
to
the
commaundement
.
But
the
next
day
that
foloweth
the
preparation
of
the
passe
ouer
,
the
high
Preests
and
Phariseys
came
togither
vnto
Pylate
,
saying
:
Sir
,
wee
remember
that
this
deceyuer
while
hee
was
aliue
,
sayd
:
After
three
dayes
I
will
ryse
agayne
:
Therefore
commaund
the
Tumbe
to
be
garded
vntil
the
third
day
,
leaste
peraduenture
his
Disciples
doe
come
and
steale
him
awaye
,
and
say
vnto
the
people
,
Hee
is
risen
from
the
deade
,
and
the
last
errour
shall
be
woorse
than
the
first
.
Pylate
sayde
vntoo
them
:
Yee
haue
a
watche
,
go
and
make
it
as
sure
as
yee
can
.
Then
they
went
their
wayes
,
and
garded
the
Tumbe
,
sealing
the
stone
,
and
setting
watchmen
about
it
,
too
keep
it
.
The
exposition
of
the
text
.
FOrasmuche
as
no
woorke
is
more
woonderful
than
the
work
of
our
redemption
,
which
is
the
passion
and
death
of
our
Lorde
Iesus
Chryste
,
according
too
that
saying
of
Peter
in
the
firste
chapter
of
his
first
Epistle
:
Yée
are
not
redéemed
with
transitorie
things
,
as
Golde
&
siluer
:
but
with
the
precious
blud
of
the
vnspotted
&
vndefiled
Lamb
,
namely
of
Iesus
Christ
:
It
becometh
vs
,
right
déer
beloued
brethren
&
sistern
,
to
endeuer
by
al
means
possible
to
knowe
the
storie
of
this
woonderful
woork
,
specially
séeing
it
is
betaken
vntoo
vs
in
the
Articles
of
our
fayth
,
where
we
professe
our selues
too
beléeue
in
the
sonne
of
GOD
our
Lord
Iesus
Chryst
,
that
suffred
vnder
Ponce
Pilate
,
was
crucified
,
dead
and
buryed
.
&c.
And
that
too
the
end
,
that
by
the
knowledge
of
this
storie
,
fayth
might
bée
stirred
vp
in
vs
by
the
holy
ghost
,
wherby
it
may
come
too
passe
,
that
the
frute
of
this
woonderful
woork
may
extend
vntoo
vs
.
How
bée
it
,
too
the
intente
I
maye
the
more
distinctly
and
plainly
speake
of
this
wonderfull
woorke
,
I
will
deuide
the
whole
doctrine
of
the
Lords
passion
intoo
thrée
places
or
articles
:
whiche
are
these
.
-
1
How
many
sundry
wayes
our
Lord
suffred
.
-
2
The
estimation
and
frute
of
our
Lords
passion
.
-
3
The
godly
and
helthful
meditation
of
our
Lords
passion
.
¶
Of
the
first
.
BIcause
wée
haue
sinned
bothe
in
bodye
and
soule
,
and
that
satisfaction
must
néeds
haue
bin
made
for
bothe
:
our
Lord
Iesus
Chryste
suffered
bothe
in
soule
and
bodie
.
Therefore
I
wil
speak
of
his
suffring
in
bothe
,
namely
of
the
soule
and
body
of
our
Lord
.
That
he
suffred
in
soule
,
hée
himselfe
witnesseth
bothe
in
spéeche
and
in
outward
apparance
.
In
spéeche
,
when
hée
saith
:
My
soule
is
heauie
euen
vntoo
death
:
and
vpon
the
Crosse
:
My
God
,
my
God
,
why
hast
thou
forsaken
mee
?
Héerunto
also
dooth
pertein
the
prophecie
of
Dauid
concerning
Chryste
:
The
sorowes
of
Hell
haue
compassed
mée
aboute
:
that
is
too
say
,
I
was
striken
with
excéeding
greate
sorowes
.
Hée
testifieth
his
sorowe
in
outwarde
appéerance
at
the
graue
of
Lazarus
.
Iohn
the
xj
.
and
in
the
garden
.
At
the
graue
,
when
hée
thought
vpon
the
Deuilles
tirannie
ouer
mankinde
,
and
the
miserie
of
mankinde
.
For
all
the
sorowes
of
minde
,
that
Christe
endured
by
the
space
of
thrée
and
thirtie
yéeres
vntoo
his
death
,
are
part
of
the
passion
which
the
sonne
of
God
suffered
.
In
the
garden
hée
sheweth
,
that
the
heauinesse
of
his
minde
was
excéeding
greate
,
when
for
the
bitternesse
of
sorrowe
he
sweat
droppes
of
bloud
.
It
is
a
naturall
thing
for
a
man
too
wéep
,
and
sometime
too
sweat
in
excesse
of
sorowe
at
the
hearing
of
some
sodaine
euill
:
but
neuer
was
any
man
found
yet
,
that
sweat
bloud
for
sorowe
:
for
no
man
is
able
too
susteine
so
great
sorowe
.
If
yée
demaund
the
causes
of
this
excéeding
great
sorow
:
yée
shall
vnderstand
that
it
is
not
one
cause
,
but
many
:
whereof
the
chéefe
are
these
.
First
the
thinking
vpon
the
tirannie
ouer
mankinde
,
and
the
excéeding
great
miserie
wherwith
all
men
were
oppressed
for
falling
from
God
.
Secondly
,
the
thinking
vppon
Gods
wrath
,
whiche
it
behooued
him
too
sustaine
for
our
sinnes
whiche
hée
tooke
vppon
him selfe
.
For
all
bée
it
that
he
were
cléere
from
all
sinne
:
yet
tooke
hée
vppon
hym
the
gylte
of
the
synnes
of
all
the
whole
world
.
Wherevppon
Iohn
sayeth
:
The
Lamb
of
GOD
taketh
awaye
(
that
is
too
say
,
beareth
in
his
bodie
)
the
sinnes
of
the
world
.
The
sonne
of
God
therfore
did
in
very
déed
féel
the
wrath
of
his
father
.
Which
féeling
stirred
vp
so
great
sorow
in
his
most
holy
soule
,
that
he
swet
blud
.
Thirdly
,
the
thinking
vpon
the
punshment
which
he
forsaw
he
should
shortly
the
next
day
folowing
suffer
in
his
most
holy
body
,
and
the
reprochfulnesse
that
he
should
bée
put
vntoo
.
Fourthly
,
the
thinking
vpon
the
vnthankfulnesse
of
that
most
part
of
the
world
.
For
he
forsaw
it
should
come
to
passe
,
that
many
wise
men
,
many
men
of
power
,
&
diuers
others
,
shoulde
take
scorn
of
this
his
punishment
which
he
should
sustein
too
redéeme
them
,
yea
&
that
they
should
persecute
him
&
his
.
Hée
foresaw
also
,
that
the
gretest
part
of
them
that
beare
the
name
of
christians
,
should
through
their
own
wickednesse
,
vngraciously
depriue
themselues
of
this
his
benefit
.
Which
four
causes
procured
most
bitter
sorow
in
the
hart
of
christ
.
Upon
this
our
lordes
sorow
must
wée
also
thinke
,
that
wée
may
bée
stirred
vp
too
fayth
&
godlinesse
,
least
wée
perish
with
the
thanklesse
world
.
Let
this
suffice
bréefly
too
bée
spoken
concerning
the
vexation
of
Chrysts
soule
.
Now
wil
I
speake
of
the
punishment
of
his
body
.
For
although
that
the
vexation
of
his
body
began
in
the
Ox
stall
,
when
ther
was
no
roome
for
our
lords
mother
in
the
Inne
:
and
afterward
when
at
the
eight
day
of
his
birth
,
he
was
let
blud
in
circumcising
:
and
so
foorth
vnto
the
time
that
he
was
made
a
sacrifice
for
vs
vpon
the
alter
of
the
crosse
:
yet
notwithstanding
I
will
at
this
time
intreate
but
of
that
punishment
which
he
endured
last
of
all
.
And
although
that
by
the
storie
which
I
haue
alredy
recited
,
a
man
may
easily
vnderstande
how
sundry
wayes
our
Lorde
was
afflicted
in
his
most
holy
body
:
neuerthelesse
I
will
gather
intoo
a
short
summe
,
that
which
is
dispersed
at
large
in
the
story
,
&
diuide
it
according
too
the
state
of
the
places
,
in
whiche
he
was
punished
.
The
places
are
these
:
The
gardin
,
the
house
of
Caiphas
,
the
consistorie
of
the
préests
,
the
house
of
Herod
,
the
common
hall
,
and
Galgata
,
that
is
too
say
,
the
place
without
the
Citie
,
where
offenders
were
wont
too
bée
put
too
execution
.
What
suffered
he
in
the
Gardin
?
He
was
betraied
with
a
a
kisse
:
the
souldiers
layde
hands
vpon
him
:
hée
was
apprehended
and
piniond
:
he
was
led
away
like
a
théefe
&
a
murtherer
:
and
there
also
all
his
disciples
forsooke
him
.
What
suffered
he
in
the
house
of
Cayphas
?
He
was
mocked
with
false
witnesses
:
he
was
rayled
vpon
beyond
measure
:
and
he
catched
a
blowe
of
the
preests
seruaunt
.
What
suffered
he
in
the
consistorie
of
the
Préests
?
He
was
charged
with
false
witnesses
,
he
was
scoffed
at
,
he
was
spit
in
the
face
,
he
was
buffetted
,
he
was
striken
blindféeld
,
and
bidden
gesse
who
strake
him
.
What
suffred
he
in
Herods
house
?
He
was
scorned
by
the
tyrant
and
all
his
whole
court
:
and
in
token
of
vtter
contempt
,
Herod
clothed
Iesus
in
a
faire
garment
,
and
sent
him
backe
agein
vntoo
Pylate
.
What
suffered
hée
in
the
common
hall
?
There
is
he
accused
:
false
witnesses
are
brought
in
ageinst
him
:
he
is
demaunded
too
bée
crucified
:
for
more
despite
,
Pylates
men
of
warre
put
a
purple
garment
vpon
him
:
A
crown
of
thorne
is
set
vpon
his
head
:
a
réede
is
giuen
him
in
his
right
hand
:
and
in
crouching
&
knéeling
vntoo
him
,
he
is
scoffed
at
with
this
taunt
.
Hayle
king
of
Iewes
:
they
spit
in
his
face
:
they
buffetted
him
:
his
most
holy
head
was
striken
with
cudgels
:
and
in
the
end
(
at
the
request
of
the
préest
&
the
whole
people
)
he
was
condemned
too
the
crosse
,
a
most
vile
kind
of
death
.
What
suffered
he
after
his
condemnation
?
There
is
laide
vpon
his
shoulders
,
the
tymber
of
the
crosse
wherevpon
he
should
bée
nayled
:
hée
is
crucified
betwéene
two
théeues
,
too
the
intent
he
should
bée
déenied
the
wickeddest
of
them
al
:
as
he
hangeth
on
the
crosse
there
is
giuen
him
vineger
and
gall
too
drink
:
and
at
length
in
these
most
gréeuous
torments
,
he
dieth
.
Héereby
it
appereth
how
bitter
punishment
the
sonne
of
God
our
Lorde
Iesus
Chryst
endured
.
But
of
what
things
shall
the
gréeuousnesse
of
his
punishment
put
vs
in
minde
?
Sure
of
many
things
,
and
specially
of
foure
.
For
first
is
séene
the
greatnesse
of
Gods
wrath
ageynst
sinne
.
For
our
sinne
had
so
prouoked
the
wrath
of
God
,
that
it
would
not
bée
pacified
but
by
the
sonne
of
god
,
who
taking
mans
nature
vppon
him
,
supplyeth
our
roome
,
and
satisfieth
Gods
iustice
.
Secondly
héere
is
séene
the
filthinesse
of
sinne
.
For
according
too
the
qualitie
of
the
misdéede
,
doo
the
punishments
also
varie
.
A
traytour
is
punished
vpon
the
whéele
:
a
théef
on
the
galowes
,
a
murtherer
with
the
swoorde
:
and
a
childe
offending
,
with
a
rod.
But
the
sonne
of
God
suffered
a
moste
shamefull
death
,
and
a
death
that
was
accursed
in
Gods
law
.
By
which
thing
is
signified
,
howe
abhominable
sinne
is
in
the
sight
of
God
.
Thirdly
is
séene
the
humbling
of
Gods
sonne
,
who
was
abased
beneath
all
creatures
:
by
whiche
humbling
of
himselfe
he
testifieth
his
loue
towards
mankinde
,
for
the
redéeming
of
whom
he
abode
so
great
things
.
Fourthly
,
is
séene
the
horrible
and
vnappeasable
hatred
of
the
Iewes
ageinst
the
Sauior
that
was
sent
vntoo
them
.
And
although
nothing
is
héere
doone
more
than
God
had
determined
should
bée
doone
:
(
For
Chrysts
Passion
was
long
time
before
prefigured
and
foretold
by
the
holy
Prophets
of
God
,
as
Peter
sayth
in
the
first
Chapter
of
the
first
Epistle
)
yet
notwithstanding
the
Iewes
did
not
this
thing
too
the
intent
too
obey
or
accomplyshe
the
purpose
of
God
,
but
too
satisfie
their
owne
hatred
.
For
the
nature
of
the
woorld
is
such
,
that
if
any
man
rebuke
the
wickednesse
thereof
any
thing
sharply
,
it
séekes
too
rid
them
out
of
the
way
,
too
the
intent
it
may
sinne
the
more
licentiously
.
Let
this
bréefe
saying
suffize
for
the
first
part
.
¶
Of
the
second
.
WE
haue
séene
of
what
sort
Chrysts
passion
was
:
now
concerning
that
which
I
haue
promised
in
the
seconde
place
,
I
will
shew
what
estimation
Chrysts
passion
is
of
before
God
,
and
what
frute
groweth
therof
.
What
estimation
then
is
it
of
before
God
?
The
passion
of
our
Lord
Iesus
Christ
is
the
sacrifice
propiciatorie
,
wherin
the
euerlasting
sonne
of
God
becomming
man
,
and
being
appoynted
by
God
too
bée
the
euerlasting
préest
,
offered
himselfe
by
the
euerlasting
spirite
too
the
euerlasting
father
,
that
by
this
his
oblation
,
he
might
pacifie
Gods
wrath
,
and
make
amends
for
the
fault
and
punishment
of
mankind
,
too
the
intent
that
all
which
beléeue
or
shall
beléeue
in
him
,
might
by
him
bée
sanctified
vntoo
eternal
life
,
according
too
that
saying
of
Iohn
in
his
.xvij.
chapter
:
for
these
doo
I
sanctifie
my self
.
Héerby
is
manifested
how
great
is
the
estimation
of
our
Lordes
passion
,
and
what
frute
redoundeth
thereof
too
vs
men
,
vpon
condition
that
we
rest
vpon
Chryst
by
lyuely
Fayth
.
Chryst
béeing
ordeined
mediator
betwéene
vs
and
God
,
doth
by
his
sacrifice
(
that
is
too
say
,
by
his
death
and
passion
)
pacifie
Gods
wrath
,
&
he
himself
being
the
préest
,
offreth
himself
vp
too
God
:
and
that
is
too
the
intent
too
deliuer
vs
from
deserued
damnation
▪
Wée
sée
therfore
that
ther
be
fiue
things
in
this
sacrifice
.
First
the
préest
is
Chryste
himselfe
2.
The
sacrifice
or
thing
that
is
offered
vp
,
is
the
Prest
himselfe
.
3.
God
is
he
to
whom
this
sacrifice
is
offred
vp
.
4.
The
world
is
it
for
which
this
oblation
is
made
.
5.
The
bargain
&
couenant
is
,
that
this
oblation
turneth
too
the
welfare
of
the
faithfull
only
.
But
howe
can
it
come
too
passe
,
that
the
death
of
Chryste
alone
shoulde
make
sufficient
and
full
amends
for
the
sinnes
of
the
whole
worlde
?
Beholde
the
Lambe
of
God
(
sayth
Iohn
)
which
taketh
away
the
sinnes
of
the
world
.
For
of
the
vndiuidable
and
vnspeakable
vnion
of
the
Godhead
and
manhood
in
one
person
,
groweth
the
woorthinesse
,
estimation
,
and
endlesse
merite
of
all
the
woorkes
and
passions
of
Chryste
.
Therfore
when
it
is
sayd
,
The
sonne
of
man
hath
redéemed
vs
by
the
desert
of
his
passion
:
a
woork
of
inestimable
price
and
incomparable
value
is
named
,
bycause
the
same
sonne
of
man
that
hath
suffered
,
is
also
God
.
Also
the
death
of
the
Sonne
of
man
is
a
satisfaction
,
bicause
it
is
the
death
of
such
a
man
as
is
God
.
The
obedience
of
the
Sonne
of
man
is
our
rightuousnesse
,
bicause
it
is
the
obedience
of
a
man
that
is
GOD
.
So
the
sonne
of
man
forgiueth
sinnes
bicause
hée
is
God
.
The
fleshe
of
Chryst
is
the
foode
of
life
,
bicause
it
is
the
flesh
of
a
man
that
is
God
.
And
although
the
Godhead
in
Chryst
suffred
not
,
but
his
manhood
only
as
sayth
Peter
:
Chryst
suffred
in
the
fleshe
:
yet
his
passion
extendeth
too
his
whole
person
.
In
so
muche
,
that
what
so
euer
reproche
is
doone
too
Chrystes
manhod
,
the
same
redoundeth
too
the
reproche
of
his
whole
person
,
according
too
this
sentence
:
they
haue
crucifyed
the
Lord
of
glorie
.
In
consideration
wherof
,
the
Churche
confesseth
the
sonne
of
God
too
haue
suffred
,
bicause
hée
suffred
in
the
manhod
which
he
had
taken
vpon
him
.
Of
what
estimation
our
Lordes
passion
is
before
God
,
it
is
already
sayd
,
and
also
what
is
the
frute
therof
in
general
:
Howbéeit
now
to
the
intent
the
frute
of
oure
Lordes
passion
may
bée
séene
the
better
,
I
wil
deuide
it
intoo
partes
.
These
therfore
are
the
frutes
.
The
first
is
,
that
obedience
is
performed
.
Phi.
2.
He
humbled
himself
,
and
became
obedient
euen
vntoo
the
death
of
the
crosse
.
The
seconde
is
,
that
the
Deuil
is
ouercome
.
For
this
purpose
(
sayth
Iohn
)
appéered
Chryst
,
that
he
might
destroy
the
works
of
the
Deuil
,
according
too
the
first
promise
.
The
womans
séede
shall
tread
down
the
Serpents
head
.
The
thirde
is
,
that
man
is
saued
from
sinne
and
iustified
.
Behold
(
sayth
Iohn
)
the
Lamb
of
God
that
taketh
away
the
sins
of
the
world
.
Also
Rom.
4.
He
dyed
for
our
sins
.
2.
Cor.
5.
Him
that
knew
no
sin
he
made
sin
,
that
wée
might
bée
made
the
rightuousnesse
of
GOD
in
him
:
that
is
too
say
,
he
made
Chryste
a
sacrifice
for
sinne
,
that
through
his
rightuousnesse
we
might
be
made
rightuous
before
God
.
The
fourth
is
,
that
the
Iewes
and
Gentiles
are
made
equall
,
according
too
that
saying
.
Ephes.
2.
For
hée
is
our
peace
whiche
made
bothe
one
and
hath
broken
down
the
wall
that
was
a
stop
betwéene
vs
,
and
hath
also
put
away
through
his
flesh
,
the
cause
of
hatred
(
that
is
too
say
,
the
law
of
commaundementes
conteyned
in
the
law
written
)
too
make
of
twaine
one
new
man
in
himselfe
,
so
making
peace
that
he
might
reconcile
both
vntoo
God
in
one
body
,
through
his
crosse
.
The
fifth
is
,
that
death
is
abolished
.
Osée
.
13.
O
Death
,
I
wil
be
thy
death
.
Too
be
bréefe
,
Chrystes
sacrifice
is
oure
redemption
.
For
it
is
the
price
payd
for
vs
,
wherewith
God
is
pacified
,
man
redéemed
,
the
Deuil
ouercome
:
yea
&
all
thinges
in
heauen
&
earth
put
vnder
one
head
,
which
is
Chryste
.
Ephes.
1.
¶
Of
the
third
.
THe
godly
&
helthfull
minding
of
our
Lordes
passion
may
bée
brought
intoo
sixe
partes
,
whiche
Christen
folk
ought
too
think
vpon
,
not
only
at
this
time
,
but
all
the
time
of
their
whole
life
.
For
the
godly
minding
&
weying
of
these
partes
,
dooth
not
onely
confute
those
whiche
in
the
Papacie
thinke
them selues
too
haue
discharged
their
dutie
,
if
they
say
ouer
so
many
Pater
nosters
and
Aue
maries
,
knéeling
before
Idols
,
set
vp
for
a
supersticious
seruice
of
God
:
but
also
woonderfully
strengthneth
and
comforteth
the
godly
.
I
wil
therefore
set
out
the
sixe
partes
of
this
minding
.
The
first
is
,
that
therby
wil
come
too
our
mind
how
great
the
wrath
of
GOD
must
néedes
haue
bin
for
the
sinnes
of
men
,
which
could
not
bée
appeased
by
the
woork
of
any
creature
,
but
that
of
necessitie
the
onely
begotten
Sonne
of
God
must
die
too
pacifie
Gods
wrath
,
by
making
this
rightful
satisfaction
for
sinne
.
The
second
is
,
that
therby
wil
come
too
our
remembrance
how
vnmeasurable
and
vnsercheable
hath
bin
the
mercie
of
God
the
Father
,
who
rather
would
that
his
onely
begotten
Sonne
should
suffer
moste
bitter
death
,
than
that
mankinde
whome
hée
had
created
shoulde
perishe
.
Peraduenture
thou
mayst
surmise
that
God
coulde
haue
deliuered
mankinde
by
some
other
meanes
.
What
art
thou
that
wilt
teache
God
what
he
might
haue
done
:
Think
thou
vpon
Gods
Iustice
and
mercy
togither
.
For
as
his
mercy
moued
him
too
saue
:
so
his
iustice
moued
him
too
looke
for
rightfull
amends
of
the
wrong
.
Man
sinned
:
and
for
so
doing
he
must
either
perish
,
or
make
amends
.
Nowe
,
man
béeing
no
more
but
man
,
could
not
satisfie
Gods
Iustice
:
and
other
than
man
,
none
ought
too
doo
it
.
Gods
wisdome
therfore
found
through
mercie
a
remedie
in
this
case
,
which
was
,
that
the
eternal
sonne
of
God
should
become
man
,
by
meanes
wherof
he
both
was
able
too
satisfie
Gods
iustice
,
bicause
he
was
God
:
and
ought
too
doo
it
,
bicause
he
had
taken
mans
nature
vpon
him
.
Thus
in
Chrysts
Passion
appéereth
mercie
too
bée
mixte
with
iustice
,
and
wisedome
hath
tempered
them
both
.
The
thirde
is
,
that
thereby
will
come
too
mynde
the
moste
excellent
and
vnspeakable
loue
of
the
Sonne
of
God
towards
mankinde
,
who
vouchsaued
too
turne
the
wrathe
of
his
Father
too
him selfe
,
and
too
abyde
so
slaunderous
a
Death
:
and
that
for
his
enimies
,
as
Paule
beareth
witnesse
.
Rom.
5.
The
fourth
is
,
that
thereby
will
come
too
minde
the
true
meane
whereby
the
frute
of
our
Lordes
Passion
may
bée
applyed
too
thee
,
so
as
it
may
bée
for
thy
soule
health
.
This
applying
of
it
is
brought
too
passe
thrée
wayes
:
by
the
woord
,
by
fayth
,
and
by
the
Sacrament
.
By
the
woorde
,
as
it
were
by
the
hande
of
GOD
,
is
the
benefite
of
the
Lordes
passion
offered
vntoo
thée
,
where
and
as
often
as
the
Gospell
of
Iesus
Chryst
is
preached
:
and
the
ministers
of
the
woorde
do
in
Gods
stéede
shewe
the
frute
of
our
Lordes
Passion
too
all
that
héere
the
Gospell
.
Ageyne
,
when
the
benefite
of
the
Lordes
Passion
is
thus
offered
as
it
were
by
the
hande
of
God
:
it
must
bée
receyued
by
Faith
,
as
it
were
a
certeyn
hande
of
man
,
the
which
Fayth
the
holy
Ghost
woorketh
in
men
that
héere
the
Gospell
,
and
obey
it
.
Furthermore
,
it
is
sealed
vp
with
either
Sacramente
,
of
Baptim
,
and
of
the
Lordes
supper
,
and
the
strength
and
vse
therof
is
painted
out
as
it
were
in
tables
,
like
as
wée
heard
yesterday
.
Therfore
when
thou
rehersest
the
Article
of
thy
beléefe
concerning
the
Passion
of
the
Lorde
,
persuade
thy selfe
firmely
,
and
beléeue
most
assuredly
,
that
the
sonne
of
GOD
suffered
death
for
thée
.
Which
thing
if
thou
doo
,
thou
art
partaker
of
the
Lords
death
,
in
so
muche
that
all
the
whole
obedience
of
Chryst
is
thy
acquitall
from
sinne
,
and
thy
righteousnesse
.
But
there
is
a
double
obedience
too
bée
marked
in
Christ
:
his
obedience
of
the
Crosse
,
and
his
obedience
of
the
lawe
,
which
was
his
perfect
fulfilling
of
the
same
.
Like
as
his
obedience
too
the
crosse
,
is
our
clensing
from
sinne
:
so
his
obedience
of
the
law
,
is
imputed
to
vs
for
our
righteousnesse
.
Rom.
5.
The
fifth
is
,
that
when
wée
bée
thus
made
partakers
of
the
Lords
passion
through
faith
:
it
wil
come
too
our
remembrance
,
what
is
the
lotte
of
the
godly
in
this
lyfe
.
For
like
as
Christ
hath
suffered
,
so
will
he
haue
the
rest
of
the
godly
too
suffer
,
that
they
may
bée
comformable
too
the
image
of
the
sonne
of
God
.
Whervpon
Paule
in
the
sixt
too
the
Romans
sayth
:
For
therefore
doo
wée
suffer
with
him
,
that
wée
may
bée
glorified
togither
with
him
.
The
sixt
is
,
that
we
shal
call
too
minde
what
thing
Chryste
(
who
hath
redéemed
vs
with
his
own
blud
)
requireth
at
our
hands
.
For
now
sith
we
are
redéemed
by
him
,
wée
must
obey
him
.
What
willeth
he
?
First
that
wee
should
renounce
his
enimie
the
diuil
.
Secondly
that
we
should
flée
sin
,
that
we
offend
not
God
ageine
wittingly
and
willingly
with
our
sinnes
.
Thirdly
that
we
giue
our selues
too
holinesse
and
godlinesse
,
and
that
wée
serue
him
in
true
feare
all
the
dayes
of
our
life
.
Which
thing
if
wée
doo
,
wée
shall
obteyne
the
ende
of
our
fayth
,
that
is
,
the
euerlasting
saluation
of
our
soules
.
Whiche
God
the
Father
graunt
vntoo
vs
,
through
Iesus
Chryst
our
Lorde
.
Amen
.
Easter
day
.
The
Storie
of
the
Resurrection
of
our
Lorde
Iesus
Chryst
,
compiled
by
laying
toogither
with
the
foure
Eaangelists
.
AS
soone
as
the
Sabboth
daye
was
paste
,
Mary
Maudelin
,
and
the
other
Mary
,
whiche
is
called
Iacobie
,
and
Salome
,
and
Ioanne
,
and
the
other
women
that
were
with
them
,
whiche
came
with
Iesus
out
of
Galilee
,
broughte
and
made
readye
sweete
odours
,
that
they
mighte
come
and
anoynt
Iesus
.
For
they
had
rested
the
Sabboth
daye
according
too
the
commaundement
.
At
euentide
of
the
Saboth
whiche
dawneth
toward
one
of
the
Sabbothes
,
that
is
too
say
,
very
early
in
the
morning
before
the
breake
of
the
day
,
while
it
was
yet
darke
,
the
firste
daye
of
the
weeke
,
they
wente
foorth
and
came
too
the
Tumbe
by
the
Sunne
rising
,
bringing
with
them
the
odours
whiche
they
had
prepared
.
And
beholde
there
was
a
greate
earthquake
:
For
an
Angell
of
the
Lorde
came
downe
from
Heauen
,
and
comming
too
the
Tumbe
,
rolled
the
stone
from
the
mouth
of
it
,
and
satte
downe
vppon
it
.
And
his
countenaunce
was
lyke
lyghtening
,
and
his
raymente
as
white
as
Snowe
.
And
the
watchemen
for
feare
of
him
were
astonnied
,
and
became
as
deade
men
.
And
the
women
sayde
among
them selues
:
Who
shall
rolle
vs
the
stone
from
the
mouth
of
the
graue
?
For
it
was
an
exceeding
greate
one
.
And
when
they
had
looked
backe
,
they
sawe
the
stone
was
rolled
from
the
graue
.
And
entring
intoo
the
graue
,
they
founde
not
the
bodye
of
the
Lorde
Iesus
Mary
Magdalene
therfore
ran
too
cary
tidyngs
of
these
things
.
And
it
came
too
passe
,
that
while
the
women
were
amazed
in
their
minde
at
the
matter
,
bycause
they
hadde
not
founde
the
body
of
Iesus
:
Beholde
,
two
men
stood
by
them
in
bright
rayment
,
and
when
the
women
were
afrayde
,
and
cast
down
their
countenaunce
too
the
ground
,
they
sayde
vntoo
them
:
Why
seek
yee
the
lyuing
among
the
deade
?
Hee
is
not
heere
:
but
is
rysen
.
Remember
what
he
tolde
you
while
he
was
yet
in
Galilee
,
saying
:
That
it
behoued
the
Sonne
of
man
too
bee
betrayed
intoo
the
handes
of
sinners
,
and
too
bee
crucifyed
,
and
too
rise
ageyne
the
thirde
day
.
And
they
remembred
his
woordes
,
and
departing
backe
from
the
Tumbe
,
they
afterwarde
reported
all
these
things
too
the
eleuen
,
and
too
all
the
reste
.
And
when
they
tolde
these
things
too
the
Apostles
,
their
woords
seemed
too
them
too
bee
doting
fooles
,
and
they
beleeued
them
not
.
When
Mary
Magdalen
ran
away
(
as
it
is
sayde
)
shee
came
too
Simon
Peter
,
and
too
that
other
Disciple
whom
Iesus
loued
,
and
sayde
vntoo
them
:
They
haue
taken
away
our
Lord
out
of
his
graue
,
and
wee
knowe
not
where
they
haue
bestowed
him
.
Peter
therefore
rose
vp
,
and
that
other
Disciple
,
and
went
too
the
graue
.
And
they
ran
bothe
toogither
,
and
that
other
Disciple
outran
Peter
,
and
came
firste
too
the
graue
,
and
when
hee
had
bowed
him selfe
downe
,
hee
saw
the
linnen
clothes
lapped
vp
,
yet
wente
hee
not
in
.
Then
came
Simon
Peter
following
him
,
and
entred
intoo
the
graue
,
and
sawe
the
lynnen
clothes
lie
,
and
the
napkin
that
was
aboute
his
heade
,
not
lying
with
the
lynnen
clothes
,
but
wrapped
toogither
in
a
place
by
it selfe
.
Then
wente
in
also
that
other
Disciple
whiche
came
firste
too
the
Sepulchre
,
and
hee
sawe
and
beleeued
.
For
as
yet
they
knewe
not
the
Scripture
that
hee
shoulde
ryse
ageyne
from
the
deade
.
The
Disciples
therefore
went
ageyne
too
their
owne
home
.
And
Peter
maruayled
at
that
which
had
happened
,
Mary
stoode
without
the
Sepulchre
weeping
.
And
as
shee
wept
,
shee
bowed
hir selfe
intoo
the
Sepulchre
,
and
sawe
twoo
Angelles
in
white
,
sitting
the
one
at
the
heade
,
and
the
other
at
the
feete
,
where
they
had
layde
the
body
of
Iesus
.
And
they
sayde
vntoo
hir
:
woman
,
why
weepest
thou
?
Shee
sayde
vntoo
them
:
For
they
haue
taken
awaye
my
Lorde
,
and
I
wotte
not
where
they
haue
layde
him
.
When
shee
had
thus
sayde
,
shee
turned
hir selfe
backe
,
and
sawe
Iesus
standing
,
and
knew
not
that
it
was
Iesus
.
Iesus
sayde
vntoo
hir
.
Woman
why
weepest
thou
?
whom
seekest
thou
?
She
supposing
he
had
bin
the
Gardener
,
sayde
vntoo
him
:
Sir
if
thou
haue
borne
him
hence
,
tel
mee
where
thou
hast
layed
him
,
that
I
may
fet
him
.
Iesus
sayde
vntoo
hir
:
Mary
:
Shee
turned
hir selfe
and
sayde
vntoo
him
:
Rabboni
,
which
is
too
say
,
maister
Iesus
sayd
vntoo
hir
:
touch
mee
not
,
for
I
am
not
yet
ascended
too
my
Father
.
But
go
too
my
brethren
,
and
say
vnto
them
:
I
ascend
too
my
Father
and
your
Father
,
too
my
GOD
and
your
God
.
This
is
that
Mary
Magdalene
out
of
whom
Iesus
had
cast
seauen
Deuils
,
to
whom
when
hee
was
rysen
,
hee
shewed
him selfe
first
,
in
the
morning
the
first
day
of
the
weeke
.
Shee
going
hir
way
,
tolde
the
Disciples
that
had
bin
with
him
mourning
and
weeping
that
shee
had
seene
the
Lorde
,
and
that
he
had
spoken
suche
things
vntoo
hir
.
And
when
they
heard
that
he
was
aliue
,
&
was
seen
of
hir
,
they
beleeued
it
not
.
And
the
women
entring
into
the
Sepulcre
,
sawe
a
yong
man
at
their
right
hande
clothed
in
a
long
white
garment
,
and
they
were
afrayde
.
For
it
was
an
Angel
of
the
Lorde
.
And
hee
sayde
vntoo
them
:
Bee
not
afrayed
,
for
I
knowe
that
yee
seeke
Iesus
that
was
crucified
:
hee
is
not
here
:
hee
is
risen
as
hee
said
:
come
and
see
the
place
where
the
Lord
was
put
,
and
go
quickely
and
tell
his
Disciples
that
hee
is
risen
from
death
.
And
beholde
hee
wil
go
before
you
intoo
Galilee
,
there
yee
shall
see
him
.
Loe
I
haue
tolde
you
.
And
they
departing
quicklye
from
the
Tumbe
,
wente
their
wayes
with
feare
and
great
ioy
,
and
ran
to
bring
his
Disciples
woord
.
And
they
trembled
and
were
amazed
,
and
tolde
no
body
anye
whit
of
it
,
for
they
were
afrayed
.
And
as
they
wente
too
beare
woorde
of
it
too
his
Disciples
,
beholde
Iesus
met
them
,
saying
:
All
haile
.
And
they
came
and
hilde
him
by
the
feete
and
woorshipped
him
.
Then
sayde
Iesus
vntoo
them
,
bee
not
afrayde
.
Go
and
tell
my
brethren
,
that
they
go
intoo
Galilee
,
and
ther
they
shall
see
mee
.
When
they
were
gone
,
beholde
,
some
of
the
keepers
came
intoo
the
Citie
,
and
shewed
vntoo
the
highe
Preestes
all
the
things
that
were
happened
.
And
they
gathered
them
toogither
with
the
Elders
,
and
tooke
counsel
,
and
gaue
large
money
too
the
Souldyours
,
saying
:
say
yee
that
his
Disciples
came
by
night
,
and
stole
him
away
while
yee
slept
.
And
if
this
come
vntoo
the
Presidents
eares
,
wee
will
appease
him
and
saue
you
harmelesse
.
And
they
tooke
the
money
and
didde
as
they
were
taughte
.
And
this
saying
is
noysed
among
the
Iewes
vntoo
this
day
.
The
exposition
of
the
text
.
THis
feast
is
the
highest
of
al
feasts
,
wherin
is
set
foorth
vntoo
vs
the
Article
of
our
Lords
resurrection
from
the
dead
,
&
that
the
third
day
(
according
too
the
Scriptures
)
whoo
by
his
glorious
resurrection
,
as
hée
was
conquerour
of
death
,
sinne
,
and
the
Deuil
:
so
became
hée
the
redéemer
of
al
them
that
shall
not
refuse
too
beléeue
in
him
.
It
is
a
custome
in
this
feast
too
entreat
(
out
of
the
storie
of
the
resurrection
)
concerning
the
benefit
or
frute
of
the
same
,
&
of
the
vse
therof
:
all
whiche
things
this
present
Gospell
conteyneth
.
It
is
tolde
by
the
Angel
that
Chryste
is
risen
.
This
is
the
summe
of
the
storie
.
The
women
are
willed
not
too
bée
afrayd
.
This
is
the
frute
of
this
benefite
:
and
the
women
séek
Chryst
raysed
from
death
.
By
the
example
of
whom
is
commended
vntoo
vs
,
the
helthful
vse
of
our
Lords
resurrection
.
Wherefore
not
without
cause
,
Paule
wryting
too
Timothie
,
sayth
:
Remember
that
Iesus
Chryste
is
risen
from
death
.
For
as
the
same
Apostle
saith
in
the
.10
.
too
the
Romains
.
If
thou
beléeue
in
thy
harte
that
God
hath
raysed
him
from
death
,
thou
shalt
bée
saued
.
How
bée
it
too
the
intent
this
Article
of
oure
fayth
may
be
the
better
confirmed
vntoo
vs
,
I
wil
handle
thrée
places
in
this
sermon
,
whiche
are
.
-
1
How
many
wayes
there
are
too
proue
the
Lorde
resurrection
.
-
2
Why
hée
arose
the
third
day
.
-
3
What
is
the
frute
of
Chrystes
resurrection
.
¶
Of
the
firste
.
BY
thrée
kindes
of
Testimonies
is
the
Lordes
Resurrection
confirmed
.
For
there
are
Testimonies
that
go
before
,
and
that
go
with
it
,
and
that
come
after
it
:
Of
which
I
will
speake
in
order
.
Christ
admonisheth
vs
in
the
.xxiiij.
of
Luke
,
that
we
should
aduisedly
wey
the
testimonies
that
went
before
the
Lordes
Resurrection
,
where
he
sayth
:
So
is
it
written
,
and
so
ought
Christ
too
haue
suffered
and
risen
agein
the
third
day
,
and
repentance
and
remission
of
sinnes
to
be
preached
in
his
name
vntoo
all
nations
.
But
where
is
this
written
?
He
himself
answereth
and
saith
:
In
Moises
and
the
prophets
&
the
Psalmes
it
is
written
of
mée
.
Therfore
in
Moyses
,
in
the
Prophets
and
in
the
Psalmes
,
must
wée
séeke
for
the
Testimonies
that
go
before
our
Lords
resurrection
.
In
Moyses
there
is
a
double
kinde
of
Testimonie
concerning
the
Lords
Resurrection
.
For
it
is
both
foretolde
in
expresse
woords
,
&
shadowed
with
many
figures
.
The
expresse
woordes
are
these
:
The
womans
séede
shall
breake
the
Serpents
head
:
that
is
too
say
,
Chryst
shall
ouercome
the
Deuil
,
which
thing
could
not
bée
doone
but
by
Chrysts
rising
ageyn
from
death
▪
For
if
Chryst
had
taried
stil
in
his
graue
,
the
deuil
had
had
the
vpper
hand
of
Chryst.
For
as
long
as
Chryst
lay
in
his
graue
,
Christ
had
no
victorie
,
that
is
,
he
had
no
triumph
.
But
assoone
as
our
Lorde
opened
his
graue
,
and
came
out
of
it
aliue
:
he
shewed
him selfe
conqueror
and
triumpher
ouer
Sathan
.
Héerevnto
also
perteyneth
this
saying
.
In
thy
séede
shall
all
the
nations
of
the
earth
bée
blissed
.
Now
as
in
death
is
the
curse
:
so
is
blissing
too
bée
séen
in
the
life
of
Christ
.
Also
it
is
shadowed
with
figures
in
Moses
.
Adam
dying
and
afterward
being
raysed
ageyne
,
was
a
figure
of
Chryste
dying
and
rysing
ageine
.
For
thus
sayth
Augustine
,
Chrystes
resurrection
was
prefigurate
in
our
first
father
Adam
,
because
like
as
Adam
rising
after
sléepe
,
knew
Eue
shaped
out
of
his
séede
:
So
Christ
rising
agein
from
the
dead
builded
the
church
out
of
the
wound
of
his
syde
.
Isaac
also
being
laid
vpon
the
altar
too
bée
sacrificed
,
and
yet
beyng
deliuered
by
the
Angell
,
was
a
figure
of
Chryste
offered
vp
vpon
the
Crosse
,
and
afterward
raysed
from
death
by
the
power
of
God
.
Ioseph
being
cast
into
prison
,
&
afterward
brought
foorth
vntoo
high
honor
,
did
betoken
the
death
&
resurrection
of
the
Lord
.
In
the
Prophets
also
are
both
sayings
and
figures
of
this
Resurrection
.
Esai
.
53.
chapter
.
If
he
giue
his
soule
for
sinne
,
he
shall
sée
long
lasting
seede
,
and
the
will
of
the
Lord
shall
prosper
in
his
hand
.
Daniell
telleth
openly
that
Chryst
shall
bée
put
too
death
,
and
that
he
shall
reigne
for
euer
.
Oseas
also
sayth
,
the
thirde
day
he
shall
quicken
vs
.
Among
many
other
figures
are
these
.
Sampson
is
shut
within
the
Citie
and
the
gates
fast
locked
:
And
our
Lord
is
closed
in
the
graue
fast
sealed
.
Sampson
breaking
the
lockes
,
and
bearing
away
the
gates
,
escapeth
without
harme
.
And
Chryste
breaking
the
powers
of
hell
goeth
out
frée
.
Like
as
the
shippe
should
haue
perished
if
Ionas
had
not
bin
cast
out
:
so
should
the
woorld
perish
if
Chryst
had
not
suffered
.
And
like
as
Ionas
was
in
the
belly
of
the
Fishe
thrée
dayes
,
and
afterwarde
was
cast
out
on
lande
.
So
Chryste
was
thrée
dayes
in
the
earth
,
and
afterward
came
foorth
aliue
out
of
his
graue
.
In
the
Psalmes
also
are
Testimonies
and
Figures
of
Chrystes
resurrection
.
The
second
Psalme
entreateth
altoogither
of
the
kingdome
and
préesthood
of
Chryst.
The
fiftene
Psalme
:
Thou
shalt
not
suffer
thy
holy
one
too
sée
corruption
.
The
.xxij.
Psalme
preacheth
the
Lordes
Passion
and
resurrection
.
The
.
Cx.
Psalme
.
He
shall
drinke
of
the
brooke
by
the
wayes
side
:
therfore
shal
he
lift
vp
his
head
.
The
same
Dauid
doth
shadow
the
death
&
resurrection
of
the
Lord
.
Dauid
fléeing
so
oftentimes
,
&
at
length
being
aduaunced
too
the
kingdom
,
was
a
figure
of
Chrysts
abacement
by
death
,
&
of
his
glorification
by
rising
agein
.
Such
maner
of
proofes
of
the
lords
death
&
resurrection
,
there
are
many
in
Moises
&
in
the
Prophets
,
and
in
the
Psalmes
:
but
I
haue
recited
but
fewe
for
shortnesse
of
time
.
To
the
furtherance
héerof
commeth
it
also
the
Chryste
oftentimes
forewarned
his
Disciples
of
his
deathe
and
resurrection
.
Of
testimonies
that
go
with
it
,
there
be
twoo
sorts
:
namely
,
expresse
woords
,
&
signes
.
In
this
Gospel
the
Angel
sayth
:
He
is
risen
,
he
is
not
heer
.
The
signe
was
séen
,
the
graue
was
emptie
,
there
was
an
Earthquake
:
the
Lorde
shewed
him selfe
first
too
Mary
Magdalene
:
afterward
too
the
more
part
of
the
Apostles
:
and
then
too
fiue
hundred
bréethren
:
hée
is
conuersant
with
his
Disciples
fortie
dayes
:
and
at
the
ende
(
in
the
sight
of
a
great
number
)
he
ascended
visibly
intoo
heauen
,
from
whence
(
the
.x.
day
after
his
ascencion
)
hée
sendeth
the
holy
Ghost
according
too
his
promise
,
whiche
holy
Ghost
conuinceth
,
Chryst
too
haue
ascended
intoo
heauen
in
déed
,
as
triumpher
ouer
death
and
hel
.
The
testimonies
that
folowe
,
are
of
twoo
sortes
also
.
The
preaching
of
the
Apostles
whiche
is
confirmed
wyth
sundry
miracles
,
&
afterward
the
recorde
of
the
whole
Churche
confessing
Chryst
their
Lord
and
mediator
▪
Besides
these
,
there
bée
other
signes
also
.
The
inward
signe
,
is
Chrysts
spirit
in
the
harte
of
the
beléeuers
,
whiche
testifieth
vntoo
them
,
that
Chryste
liueth
.
The
outwarde
signes
are
Baptime
,
and
the
Lords
supper
.
For
by
Baptim
is
figured
Chrysts
death
,
buriall
,
and
resurrection
,
as
Paule
teacheth
the
.vij.
too
the
Romaines
.
The
Lordes
Supper
dooth
also
represente
vntoo
vs
Chrystes
resurrection
.
Hee
that
beléeueth
not
these
testimonies
,
going
before
it
,
with
it
,
and
comming
after
it
,
shall
one
day
sée
him
comming
in
the
Clouds
too
be
his
iudge
,
whome
hée
acknowledged
not
too
be
his
Sauiour
héer
on
earth
.
¶
Of
the
second
.
WHy
arose
he
ageine
the
third
day
?
Why
did
he
not
put
it
of
till
the
last
day
,
that
wée
mighte
haue
risen
toogyther
with
him
?
He
rose
ageine
the
third
day
,
first
too
fulfil
the
Prophecies
.
For
it
was
tolde
before
by
the
Prophet
Oseas
,
and
prefigured
in
Ionas
,
that
he
should
rise
ageine
the
third
day
.
Secondly
too
make
good
his
owne
promises
.
For
he
promised
his
Disciples
,
that
after
hée
had
bin
deliuered
too
the
Gentiles
,
and
mocked
of
them
,
he
should
be
put
too
death
and
rise
ageine
the
third
day
.
And
he
preuented
not
the
third
day
,
bicause
all
men
might
certeinly
know
,
that
hée
was
dead
in
déed
.
Therfore
by
lying
fortie
houres
in
his
graue
,
he
shewed
himselfe
too
haue
bin
dead
in
very
déede
.
And
why
he
delayed
not
his
resurrection
til
the
last
day
,
there
are
right
weightie
causes
ready
too
be
shewed
.
The
first
is
,
bicause
it
was
written
:
Thou
shalt
not
suffer
thy
holy
one
too
sée
corruption
.
For
Chrystes
body
might
not
rot
in
the
graue
.
First
for
that
it
was
made
of
the
bloud
of
the
moste
chaste
virgin
by
the
woorking
of
the
holy
ghost
.
Secondly
,
for
that
as
long
as
hée
liued
in
this
world
,
he
kept
it
pure
and
vndefiled
.
Therfore
had
it
bin
vnméet
that
suche
a
body
should
haue
become
woormes
meat
.
The
seconde
cause
why
hée
delayed
not
his
resurrection
,
is
our
hope
.
For
thus
sayeth
Peter
.
Blissed
bée
God
the
Father
of
our
Lorde
Iesus
Chryste
,
for
begetting
vs
ageine
too
a
liuely
hope
,
throughe
the
resurrection
of
Chryste
from
the
dead
.
The
third
cause
is
,
that
hée
should
be
the
first
of
them
that
rise
ageine
.
For
like
as
Adam
was
the
firste
that
appéered
in
mortall
body
by
reason
of
sinne
:
so
ought
Chryste
too
bée
the
first
that
should
appéer
in
immortall
body
,
iustifying
vs
,
and
healing
our
bodies
from
eternall
death
.
And
although
wée
shal
all
rise
ageine
,
and
that
others
besides
Chryst
haue
risen
ageine
:
Yet
is
there
excéeding
great
difference
betwéene
the
resurrection
of
Chryste
,
and
of
other
men
.
For
first
,
Chryst
rose
ageine
by
his
owne
power
,
whiche
thing
no
man
coulde
euer
doo
,
saue
onely
hée
.
Secondly
the
other
that
were
raysed
(
as
the
widowes
sonne
,
the
ruler
of
the
Sinagogs
daughter
,
and
Lazarus
,
and
others
)
rose
too
die
ageine
.
But
Chryste
rose
too
liue
for
euermore
.
Besides
this
,
Chrysts
Resurrection
differeth
from
the
Resurrection
of
other
men
,
in
frute
and
efficacie
.
For
Chryste
by
his
owne
power
rayseth
vp
others
,
which
thing
was
shewed
in
the
Garden
where
he
was
buried
,
and
rose
ageine
at
the
rising
of
the
Sunne
.
Lastly
Chrysts
rising
ageine
differeth
from
oures
in
time
also
.
For
as
it
is
already
shewed
,
and
as
we
knowledge
in
our
Créede
,
Chryst
rose
ageyne
the
third
day
:
but
our
Resurrection
shall
bée
delayed
till
the
last
day
.
For
then
shall
appéere
the
euerlasting
life
and
endlesse
righteousnesse
,
which
he
shall
giue
too
all
his
,
that
is
too
say
,
too
all
them
that
beléeue
in
him
.
Thus
much
concerning
the
second
place
,
why
Christ
rose
ageine
the
third
day
,
and
how
his
resurrection
differeth
from
oures
,
that
by
the
Resurrection
of
Chryst
,
wée
may
conceiue
liuely
hope
of
the
euerlasting
and
incorruptible
heritage
in
heauen
.
¶
Of
the
thirde
.
NOw
remayneth
the
thirde
place
concerning
the
frute
of
Chrysts
Resurrection
,
which
is
more
plentifull
and
abundaunt
,
than
that
it
may
bée
expressed
by
mannes
tung
:
Paule
saythe
,
that
by
Chryste
all
things
are
restored
in
heauen
and
in
earth
.
For
first
,
Chryste
by
comming
out
of
his
graue
,
sheweth
himselfe
conquerour
and
triumpher
ouer
Death
,
Hell
,
and
Sathan
,
and
so
maketh
good
the
promisse
vttered
concerning
him
in
times
past
:
The
séede
of
the
woman
,
shall
treade
downe
the
Serpents
head
:
whiche
Prophecie
Iohn
expounding
,
sayth
:
Chryst
appéered
too
destroy
the
woorkes
of
the
Deuill
.
How
bée
it
,
as
too
vs
warde
that
are
men
,
for
whose
saluation
he
came
downe
from
heauen
,
was
made
manne
,
dyed
and
rose
ageyne
,
there
are
foure
sundrye
kindes
of
frutes
of
Chrystes
Resurrection
too
bée
considered
.
For
Chrysts
Resurrection
is
first
our
Iustification
.
Secondly
,
the
power
whereby
sinne
is
subdued
in
vs
:
thirdly
,
an
example
of
newnesse
of
lyfe
,
&
the
cause
therof
:
and
fourthly
,
the
cause
of
our
resurrection
,
and
a
most
assured
warrant
of
the
same
.
Of
these
foure
maner
of
frutes
I
will
speake
in
order
.
Therfore
the
first
frute
of
our
Lordes
resurrection
,
is
the
iustification
of
vs
,
of
which
frute
Paule
speaketh
in
the
fourth
too
the
Romanes
,
Hée
died
for
our
sinnes
,
and
rose
ageine
for
our
iustification
.
And
Daniell
in
his
.ix.
Chapter
,
Iniquitie
shal
bée
taken
away
,
and
euerlasting
righteousnesse
shal
bée
brought
in
.
To
the
intent
this
frute
may
bée
the
swéeter
,
wée
must
consider
of
how
great
value
it
is
.
Wée
are
borne
in
sin
,
and
subiect
too
Gods
wrath
.
Ephes.
1.
Wée
are
all
by
nature
the
children
of
wrath
:
The
reward
of
sinne
is
death
.
Ro.
6.
from
this
death
are
wée
deliuered
by
the
resurrection
of
Christ
.
For
by
Christ
wée
are
quit
from
the
gilt
of
sinne
,
and
so
consequently
from
eternall
death
.
Héervpon
commeth
that
saying
in
the
Apocalips
:
Blissed
and
holy
is
he
that
hath
his
part
in
the
first
resurrection
:
for
vpon
them
hath
the
second
death
no
power
,
but
they
shal
bée
préests
of
God
&
of
Chryst
,
and
they
shall
reigne
with
him
.
For
as
the
first
death
is
by
Adam
:
so
the
first
Resurrection
is
by
Chryst.
Héervntoo
also
perteineth
this
saying
:
Blissed
are
they
that
wash
their
garmentes
in
the
Lambes
blud
,
that
they
may
haue
power
in
the
trée
of
life
,
and
may
enter
in
at
the
gates
of
the
Citie
.
The
second
frute
of
our
Lords
Resurrection
,
is
,
that
it
is
the
power
whiche
is
shed
intoo
the
beléeuers
,
which
maketh
them
able
too
ryse
from
vices
vntoo
vertue
.
This
power
is
bestowed
vppon
vs
in
Baptim
,
and
confirmed
in
the
Lordes
Supper
,
so
that
wée
bée
not
behinde
hande
with
our
partes
.
And
yet
this
power
is
felt
in
those
only
,
that
are
borne
agein
of
immortall
séede
.
1.
Peter
.
1.
The
thirde
frute
is
the
example
.
For
as
Paule
sayeth
:
Chryste
rose
ageine
too
the
intent
wée
might
walke
in
newnesse
of
lyfe
.
Those
therefore
that
folowe
their
owne
vices
,
liuing
wickedly
&
vnclenly
,
doo
testifie
by
their
own
doing
,
that
they
despise
Chryste
,
whose
Resurrection
is
set
before
vs
,
as
a
glasse
to
sée
how
we
ought
too
leade
our
life
.
For
they
think
that
Chryst
was
scourged
,
crowned
with
thornes
,
and
shed
his
blud
vppon
the
altar
of
the
crosse
,
too
the
intent
that
they
may
giue
ouer
themselues
too
all
outragiousnesse
,
tyranny
,
pryde
,
and
lusts
:
and
after
this
maner
(
as
much
as
in
them
lieth
)
they
crucifie
the
sonne
God
of
new
agein
.
We
therfore
(
who
couet
not
only
to
be
called
,
but
also
to
be
the
same
that
we
are
called
,
that
is
to
say
,
Christians
,
)
must
think
vppon
the
mater
as
it
is
in
déede
:
namely
,
that
Chryst
dyed
for
the
clensing
of
suche
mennes
sinnes
,
as
receiue
Faith
with
him
and
liue
in
true
repentance
,
by
mortifying
the
old
man
and
quickening
the
new
man
.
There
bée
foure
euils
wherewith
men
are
burthened
:
ignorance
,
giltinesse
of
sinne
,
vices
,
and
feare
of
endlesse
damnation
.
Ageinst
ignorance
,
Chryste
is
vntoo
vs
wisdome
:
whyle
he
by
his
Gospel
instructeth
vs
of
his
will
towards
vs
.
For
if
we
were
not
instructed
concerning
his
will
,
by
the
woord
of
god
:
our
mind
should
be
wrapped
in
continual
darknesse
,
which
darknesse
is
put
away
by
the
light
of
the
Gospell
.
Ageinst
the
giltinesse
of
sinne
,
Chryste
is
vntoo
vs
rightuousnesse
.
For
his
obedience
is
imputed
too
vs
that
beléeue
,
so
as
now
wée
may
appéere
in
Gods
sight
,
not
as
sinners
,
but
as
righteous
persons
.
Ageinst
the
vices
and
lustes
naturally
bred
in
our
fleshe
,
Chryste
is
vntoo
vs
sanctification
,
while
by
the
vertue
of
the
Resurrection
,
he
sanctifieth
vs
through
the
holy
ghost
.
Ageinst
the
feare
of
endlesse
damnation
,
Chryste
is
vntoo
vs
redemption
.
These
foure
benefites
of
Chryst
,
doth
Paule
ioyne
togither
in
the
first
Epistle
too
the
Corynthians
and
the
first
Chapter
,
in
these
woords
:
God
hath
made
Chryste
vnto
vs
,
wisdom
,
rightuousnesse
,
sanctification
,
and
redemption
.
Hée
therefore
that
desireth
this
highest
and
vtmost
benefite
,
must
spéedely
passe
foorth
vntoo
it
by
the
former
,
as
by
steppes
.
For
assoone
as
any
man
hath
lerned
Chryst
,
he
must
beléeue
in
him
:
when
he
beléeueth
in
him
,
he
must
be
sanctified
with
his
spirite
:
that
is
to
say
,
he
must
(
after
the
example
of
Chryst
risen
ageyne
,
)
lead
a
new
life
.
After
this
newe
life
,
shall
at
lengthe
folow
full
deliuerance
in
the
last
iudgement
,
when
he
shal
render
vnto
euery
man
according
too
his
déedes
.
Let
this
therfore
wherof
I
haue
now
spoken
,
bée
the
thirde
frut
of
our
Lords
Resurrection
,
namely
that
wée
liue
a
new
life
after
his
example
.
Héerevntoo
tendeth
that
saying
of
Paule
:
If
ye
be
risen
ageyn
with
Chryst
,
sauor
the
things
that
are
aboue
.
The
fourth
frute
of
the
Lords
Resurrection
is
,
that
it
is
bothe
the
cause
,
and
the
warrant
of
oure
Resurrection
,
by
which
the
soules
of
the
dead
shall
be
ioyned
ageyne
too
theyr
bodyes
at
the
second
comming
of
Chryst
,
when
he
shal
come
too
iudge
the
quick
and
the
dead
.
Héerevppon
Paule
.
1.
Cor.
1●
.
chapter
disputeth
at
large
,
and
handleth
this
poynt
:
Christ
is
risen
from
the
dead
,
Ergo
,
wée
shal
rise
ageyn
also
.
1.
Thes.
4.
For
if
wée
beléeue
that
Chryst
Iesus
died
and
is
risen
ageine
,
so
shall
God
also
reise
vp
with
him
,
those
that
are
faln
a
sléepe
through
him
:
And
Iohn
in
the
.v.
Chapiter
.
The
hour
shal
come
in
which
all
that
are
in
their
graues
shal
héere
his
voice
and
come
forthe
:
They
that
haue
done
good
,
too
the
Resurrection
of
life
,
and
they
that
haue
done
euill
,
to
the
Resurrection
of
iudgement
.
Héere
is
mention
made
of
a
double
resurrection
,
that
is
to
wit
,
of
life
and
of
iudgement
.
The
Resurrection
of
life
,
is
that
which
he
promised
too
them
that
haue
done
well
.
The
Resurrection
of
iudgement
is
that
which
he
threatneth
to
those
that
haue
done
euill
.
Héereunto
also
perteyneth
that
saying
of
Paule
in
the
tenthe
too
the
Romanes
.
This
is
the
woord
of
faith
which
we
preach
.
If
thou
shalt
acknowledge
the
Lord
Iesus
with
thy
mouthe
,
and
beléeue
in
thy
hart
,
that
God
hath
raised
him
from
the
dead
,
thou
shalt
bée
saued
:
that
is
to
say
,
thou
shalt
rise
ageine
to
the
Resurrection
of
life
and
euerlasting
saluation
.
And
these
things
are
bréefly
spoken
concerning
the
Resurrection
of
our
Lorde
,
wherby
first
of
all
is
to
be
confirmed
our
faithe
,
concerning
the
Article
of
the
Resurrection
.
Secondly
is
to
be
confuted
the
erroure
of
the
Iews
which
denie
Chrystes
Resurrection
.
And
so
shall
we
be
putte
in
minde
of
the
frute
of
his
Resurrection
,
that
by
the
same
wée
also
may
in
this
life
rise
from
sinne
,
and
at
length
in
the
last
day
,
rise
to
the
Resurrection
of
lyfe
,
through
Iesus
Chryst
our
Lord
,
to
whom
with
the
father
and
the
holy
ghost
be
honor
,
praise
and
glorie
for
euermore
.
Amen
.
The
second
Holyday
in
Easter
weeke
.
¶
The
Gospell
.
Luke
.
xxiiij
.
ANd
behold
,
two
of
his
disciples
went
that
same
daye
too
a
towne
called
Emaus
,
whiche
was
from
Ierusalem
,
about
.lx.
furlonges
:
and
they
talked
togither
of
all
the
things
that
had
happened
.
And
it
chaunced
whyle
they
commoned
together
and
reasoned
,
Iesus
himselfe
drew
neere
,
and
went
with
them
.
But
their
eyes
were
holden
that
they
shold
not
know
him
.
And
he
sayde
vnto
them
:
what
maner
of
communications
are
these
that
yee
haue
one
too
an
other
as
ye
walke
and
are
sadde
?
And
the
one
of
them
(
whose
name
was
Cleophas
)
aunswered
and
sayde
vnto
him
:
art
thou
only
a
stranger
in
Ierusalem
,
and
hast
not
knowne
the
things
which
haue
chanced
there
in
these
dayes
?
he
sayd
vnto
them
:
what
things
?
And
they
sayd
vnto
him
of
Iesus
of
Nazareth
,
whiche
was
a
Prophet
,
mighty
in
deede
and
word
before
God
and
all
the
people
:
and
how
the
high
preests
and
our
rulers
deliuered
him
to
be
condemned
to
death
,
and
haue
crucified
him
.
But
wee
trusted
that
it
had
bin
hee
,
whiche
should
haue
redemed
Israel
.
And
as
touching
all
these
things
,
too
day
is
euen
the
thirde
daye
that
they
were
doone
.
Yea
and
certain
women
also
of
our
company
made
vs
astonied
,
which
came
earely
vntoo
the
Sepulchre
and
founde
not
his
bodye
:
and
came
saying
,
that
they
had
seene
a
vision
of
Angels
,
which
sayd
that
he
was
aliue
.
And
certaine
of
them
whiche
were
with
vs
,
went
too
the
Sepulchre
,
and
found
it
euen
so
as
the
women
had
sayde
,
but
him
they
saw
not
.
And
he
sayde
vntoo
them
:
O
fooles
and
slow
of
hart
too
beleeue
all
that
the
Prophettes
haue
spoken
.
Ought
not
Chryste
too
haue
suffred
these
things
,
and
too
enter
intoo
his
glorie
?
And
he
began
at
Moyses
and
all
the
Prophets
,
and
interpreted
vntoo
them
in
all
Scriptures
which
were
written
of
him
.
And
they
drewe
nigh
vntoo
the
towne
,
whiche
they
went
vntoo
.
And
he
made
as
though
he
would
haue
gone
further
.
And
they
constrayned
him
,
saying
:
Abide
with
vs
,
for
it
draweth
towards
night
,
and
the
day
is
farre
passed
:
And
he
went
in
to
tary
with
them
.
And
it
came
to
passe
as
he
sate
at
meate
with
them
,
he
tooke
bread
and
blissed
it
,
and
brake
,
and
gaue
to
them
.
And
their
eyes
were
opened
,
and
they
knew
him
,
and
he
vanished
out
of
their
sight
.
And
they
sayd
betweene
themselues
:
did
not
our
harts
burne
within
vs
while
he
talked
with
vs
by
the
way
,
and
opened
too
vs
the
Scriptures
?
And
they
rose
vp
the
same
houre
and
returned
too
Ierusalem
,
and
founde
the
eleuen
gathered
to gether
,
and
them
that
were
with
them
,
saying
:
the
Lorde
is
risen
in
deede
,
and
hath
appeared
to
Simon
.
And
they
told
what
things
were
done
in
the
way
,
and
how
they
knewe
him
in
breaking
of
bread
:
and
they
beleued
them
not
.
And
it
was
toward
euentide
the
same
day
which
was
one
of
the
Saboth
,
and
the
dores
were
shut
where
the
disciples
were
gathered
togither
for
fear
of
the
Iewes
.
The
exposition
of
the
text
.
THe
summe
of
this
storie
is
,
that
Christ
the
same
day
that
he
arose
,
appéered
to
two
of
his
disciples
as
they
were
going
to
Emaus
(
now
this
Emaus
was
a
town
almost
.ij.
miles
of
from
Hierusalem
,
and
commoned
with
them
concerning
the
Messias
.
Whome
when
he
had
instructed
,
and
made
himselfe
knowne
too
them
in
breaking
of
bread
,
he
vanished
out
of
their
sight
.
And
they
béeing
certified
of
his
resurrection
,
returned
by
and
by
too
Hierusalem
,
and
tolde
al
that
had
happened
vntoo
the
eleuen
disciples
.
Now
to
the
intent
wée
may
the
eassier
vnderstand
this
story
,
I
wil
distribute
it
into
four
parts
,
which
are
:
-
1
What
these
twoo
Disciples
did
before
Chryst
came
vntoo
them
in
theyr
iourney
.
-
2
The
talke
betwéene
Chryste
and
his
Disciples
in
the
way
.
-
3
What
hapned
in
the
house
.
-
4
What
those
Disciples
did
after
the
Lorde
had
instructed
them
.
These
partes
haue
euery
of
them
their
peculiar
doctrines
and
admonishments
,
which
we
wil
declare
in
the
exposition
of
eche
of
them
by
themselues
.
Of
the
first
parte
.
TWoo
of
them
the
selfe
same
day
that
the
Lord
rose
,
went
too
a
towne
which
was
about
thrée
score
furlongs
of
,
which
make
seuen
thousand
and
foure
hundred
paces
,
that
is
to
wit
,
about
twoo
miles
,
somewhat
vnder
or
ouer
.
This
was
the
cause
of
theyr
talke
.
And
as
they
were
going
,
they
talked
of
Chryst.
Héerby
we
may
lerne
two
things
.
First
that
occasion
of
exercising
godlinesse
is
not
to
be
neglected
.
Secondly
when
wee
haue
gotten
this
occasion
,
that
wée
must
not
breake
it
of
,
for
matter
impertinent
and
trifles
.
In
these
disciples
wée
sée
thrée
things
.
First
a
token
of
godlinesse
.
Secondly
weaknesse
of
Faith
.
And
thirdly
a
woonderment
at
those
things
that
had
happened
.
That
they
talked
reuerently
concerning
Chryste
and
his
dooings
,
it
is
héerby
too
be
presumed
,
that
by
this
their
communication
,
they
allure
Chryste
vntoo
them
.
The
weakenesse
of
their
faith
appéered
,
in
that
albeit
they
had
herd
before
of
the
Prophecies
concerning
Christ
:
yet
were
they
somewhat
slow
to
beléeue
perfectly
.
So
the
Christen
fayth
hath
his
conception
and
his
tendernesse
,
which
is
to
bée
cherished
with
communication
of
Chryst
,
vntil
it
may
grow
too
some
strength
.
Also
they
maruelled
at
those
things
that
had
happened
.
For
nothing
is
more
woonderfull
,
than
for
a
dead
man
to
come
out
of
his
graue
aliue
.
This
wonderment
was
mixt
with
hope
and
feare
,
or
with
beléefe
and
douting
.
For
like
as
the
fleshly
vnderstanding
and
iudgement
of
reason
prouoked
them
too
dout
:
so
the
sparke
of
Fayth
that
was
in
them
,
resisted
their
douting
,
although
very
faintly
.
So
commeth
it
often
too
passe
in
christen
folkes
.
On
the
one
side
the
flesh
assaileth
and
striueth
too
drawe
a
man
intoo
wanhope
.
On
the
other
side
the
spirit
setteth
himselfe
ageinst
the
flesh
,
sometime
more
faintly
,
and
sometime
more
stoutly
.
How
bée
it
to
the
intent
the
spirit
yéeld
not
too
the
flesh
,
it
is
to
bée
quickened
vp
with
talking
of
Chryste
,
that
is
too
say
by
minding
and
héering
the
Gospell
and
other
godly
exercises
.
By
this
example
then
is
confirmed
the
saying
of
the
Prophet
Esay
in
his
fortie
and
twoo
Chapiter
:
whoo
speaketh
thus
of
Chryst.
A
brused
Réede
shall
he
not
breake
,
nor
quench
smoking
flaxe
,
but
he
shall
vtter
iudgement
in
truth
.
These
twoo
similitudes
teach
,
howe
Chryste
dealeth
with
those
that
bée
his
,
in
whom
he
findeth
any
spark
of
godlynesse
.
By
the
similitude
of
the
brused
Réede
,
he
méeneth
that
he
will
not
altoogither
breake
and
crush
in
péeces
,
those
that
are
halfe
broken
alreadye
:
but
rather
ease
them
,
and
beare
wyth
them
,
that
he
may
preserue
and
encrease
whatsoeuer
good
is
in
them
.
These
two
Disciples
were
halfe
broken
and
not
farre
from
a
fal
,
so
sore
were
they
tossed
with
the
wind
of
the
flesh
.
But
to
the
intent
they
should
not
fall
,
Chryste
beareth
them
vp
with
his
grace
.
Ageine
the
metaphor
of
the
smoking
flax
,
is
taken
of
matches
,
which
by
reason
of
the
smoke
that
they
send
foorth
,
doo
not
lightly
go
out
,
so
there
be
any
body
by
too
put
too
his
hand
.
Euen
so
wher
so
euer
there
péereth
any
spark
of
godlynesse
,
Christe
is
streight
at
hand
,
and
cherisheth
and
kindleth
it
,
that
they
may
burne
more
cléerely
,
according
as
wée
sée
in
these
twoo
Disciples
.
Héere
from
may
wée
drawe
most
excellent
comfort
.
Although
we
weake
men
doo
stagger
and
halt
,
although
wée
be
already
brused
and
disioynted
:
yet
doth
not
he
by
and
by
cast
vs
away
as
vtterly
vnprofitable
:
but
beareth
with
vs
a
long
time
,
vntill
he
haue
made
vs
more
strong
and
stedie
,
so
that
wée
folowe
the
example
of
these
Disciples
.
¶
Of
the
second
parte
.
ANd
it
came
to
passe
that
as
they
were
talking
and
questioning
one
with
another
,
Iesus
falling
intoo
theyr
company
went
with
them
.
This
déede
of
Christes
,
first
confirmeth
Christes
promise
,
which
is
:
wheresoeuer
twoo
or
thrée
bée
gathered
toogither
in
my
name
,
there
am
I
in
the
middes
of
them
.
Although
this
bée
not
doone
always
bodyly
:
yet
is
it
doone
in
déede
spiritually
,
which
thing
the
Lord
méeneth
too
shewe
vntoo
vs
by
this
bodyly
presence
.
Héereby
therefore
wée
may
lerne
that
which
I
warned
you
of
in
the
former
part
of
this
storie
,
that
what
soeuer
they
be
that
séeke
reuerently
after
Chryst
,
they
set
open
the
gate
vntoo
Chryst
to
help
them
,
and
by
their
godly
exercises
,
procure
him
to
be
their
teacher
,
like
as
on
the
contrary
part
heathenish
men
by
their
vncleane
communication
,
foreclose
the
gate
that
he
can
not
come
at
them
.
This
thing
is
auouched
,
not
only
by
this
example
,
but
also
by
the
saying
of
the
Prophet
Esay
.
66.
Unto
whom
shal
I
haue
respect
,
but
too
the
poore
and
broken
in
spirit
,
and
him
that
standeth
in
awe
of
my
woordes
?
But
what
méeneth
the
Euangelist
by
that
he
sayth
:
Their
eyes
were
hild
least
they
shoulde
knowe
him
.
Héereby
wée
are
put
in
mynd
of
our
weaknesse
.
For
neither
our
eyes
nor
our
eares
doo
execute
theyr
duetye
,
vnlesse
the
mercye
of
GOD
doo
graunt
them
the
power
so
too
doo
.
And
if
the
case
stand
so
with
the
eyes
of
the
body
,
much
more
true
is
it
in
the
eyes
of
the
mind
.
Héerby
wée
may
lerne
thrée
things
.
One
is
that
the
powers
of
our
senses
or
of
our
mind
are
none
at
all
,
but
if
they
bée
enabled
from
heauen
.
Another
is
,
that
wée
abuse
not
our
mynd
and
our
senses
too
the
dishonor
of
our
creator
.
For
if
we
doo
,
it
is
too
bée
feared
,
least
for
a
punishment
he
beréeue
vs
bothe
of
mind
and
sense
.
The
third
is
,
that
we
desire
of
him
both
the
lightening
&
preseruation
of
our
wits
too
his
glorie
.
And
he
sayde
vnto
them
.
What
maner
of
talke
is
this
that
you
haue
one
to
another
as
ye
walke
,
&
are
sad
?
These
woords
doo
sufficiently
shew
that
which
I
sayde
before
,
namely
that
thei
wauered
betwéene
hope
and
feare
,
and
had
not
yet
ouercome
feare
.
Howbeit
the
Lord
dooth
héere
strengthen
these
wauerers
,
according
to
that
saying
of
Paul
:
The
Lord
shall
not
suffer
you
to
be
tempted
aboue
youre
power
,
but
shall
with
the
temptation
make
a
way
for
you
to
get
out
,
that
you
may
be
able
to
endure
it
.
Héer
had
those
twoo
Disciples
yéelded
,
and
their
faith
had
bin
quenched
by
temptation
,
(
which
thing
theyr
heauinesse
witnesseth
)
if
Chryste
had
not
out
of
hand
stept
in
,
and
vndershored
their
downfall
.
Let
vs
also
by
these
mennes
example
,
and
by
Chrystes
déede
,
comfort
and
raise
vp
our selues
.
And
one
of
them
whose
name
was
Cleophas
aunswering
,
sayd
:
Art
thou
alone
a
straunger
in
Hierusalem
,
and
haste
not
knowne
what
hath
bin
done
in
these
dayes
?
Cleophas
maruelleth
,
that
he
alone
knew
not
that
which
was
knowen
too
the
whole
citie
,
and
to
all
the
straungers
that
were
resorted
thither
to
the
feast
of
Passeouer
.
To
whom
he
sayd
:
what
things
?
as
concerning
Iesus
of
Nazareth
.
&c.
The
answere
of
Cleophas
hath
.iiij.
things
in
it
.
First
it
is
an
acknowledging
of
Christ
,
&
a
witnessebearing
of
his
innocencie
:
who
(
sayth
he
)
was
a
Prophet
,
myghty
in
deede
and
in
woord
,
before
God
and
all
the
people
.
This
discription
conteines
thrée
things
touching
Chryst.
First
and
formoste
,
that
Chryst
is
a
Prophete
,
that
is
too
say
,
a
teacher
of
Gods
will
sente
from
God
.
Secondely
,
that
he
is
not
a
Prophet
of
the
baser
sorte
,
but
mighty
in
woork
&
woord
,
that
is
to
say
,
excellent
in
holynesse
of
life
,
and
ablenesse
of
teaching
.
Thirdly
is
added
(
before
GOD
and
men
,
)
wherby
is
ment
,
that
Chryste
in
suche
wise
executed
the
office
of
a
Prophete
,
that
hée
behaued
himselfe
holyly
in
all
things
,
as
in
the
eyesight
of
God
.
This
acknowledgyng
of
Chryst
was
great
,
although
it
were
not
ful
and
perfect
.
The
Phariseys
,
the
high
Préestes
,
Pilate
,
and
Herode
,
did
put
Chryst
to
death
as
a
blasphemer
.
These
disciples
beare
witnesse
that
he
was
sent
of
God
.
Wherevpon
we
may
deriue
thys
doctrine
,
that
in
religion
,
not
the
iudgement
of
the
great
men
,
but
the
rule
of
Gods
word
is
to
be
folowed
.
They
wer
offended
at
the
outward
appéerance
of
Chryst
:
and
these
following
the
truth
of
God
,
did
(
as
much
as
they
could
)
set
themselues
against
these
blasphemers
.
The
second
thing
that
is
the
in
answer
of
Cleophas
,
is
the
publishing
of
the
Lords
passion
:
wherin
he
declareth
,
both
by
whom
he
was
condemned
,
and
of
what
kynd
of
death
hée
suffred
.
Our
high
Preestes
and
Elders
(
sayeth
he
)
condemned
him
and
deliuered
him
to
death
.
He
openly
auoucheth
that
the
high
préests
and
elders
are
the
enimies
of
Christ
.
Wherby
wée
also
are
admonished
to
accuse
them
openly
,
that
persecute
the
Gospell
,
as
the
Pope
doth
,
and
many
tyrantes
in
the
world
.
Also
he
sheweth
what
kind
of
death
,
he
was
put
vntoo
,
when
he
sayth
:
And
they
crucifyed
him
:
Than
the
which
kind
of
death
,
although
there
was
none
more
reprochefull
in
the
world
:
yet
was
not
Cleophas
therfore
afrayd
to
count
him
a
holy
man
.
The
third
thing
that
is
in
the
aunswer
of
Cleophas
,
is
the
confession
of
his
beléefe
in
Chryst
:
We
hoped
(
sayth
he
)
that
he
should
haue
redeemed
Israel
.
Cleophas
confesseth
openly
that
he
beléeueth
vppon
Chryst
,
whom
the
hygh
Préests
had
put
to
death
.
And
this
is
the
nature
of
true
Fayth
▪
For
hée
that
beléeueth
vntoo
rightuousnesse
,
confesseth
with
his
mouth
too
saluation
.
The
fourth
thing
that
is
in
the
aunswere
of
Cleophas
,
is
the
strengthning
of
his
weak
fayth
by
the
promise
of
Christ
,
and
the
witnesse
of
the
women
,
by
the
vision
of
the
Angels
,
and
the
recorde
bearing
of
certein
of
the
Apostles
.
For
when
Cleophas
nameth
the
third
day
,
he
dooth
it
for
that
the
Lorde
had
promised
too
rise
ageyn
the
thirde
day
.
This
promise
beléeueth
hée
too
bée
fulfilled
,
notwithstanding
that
hée
bée
tossed
betwéene
hope
and
feare
.
But
against
feare
,
hée
taketh
vntoo
him
the
nourishment
of
Faith
,
lest
it
should
bée
vtterly
quenched
.
And
where
as
he
telleth
,
that
the
body
was
not
founde
by
the
women
,
and
that
there
appéered
vntoo
them
a
vision
of
Angels
,
and
that
the
report
which
the
women
had
made
of
the
emptie
Tumbe
,
was
auouched
by
the
witnesse
of
men
:
these
things
tende
all
too
this
ende
,
too
persuade
hym selfe
fully
,
that
Chryst
was
risen
againe
.
So
the
godly
man
being
doutfull
betwéene
faith
and
feare
,
vnderproppeth
his
faith
,
and
to
the
vttermost
of
his
power
wrestleth
ageynst
feare
.
But
what
sayth
the
Lord
too
thys
geare
?
O
fooles
(
sayth
hée
)
and
slowe
of
harte
too
beleeue
the
things
that
are
spoken
by
the
Prophetes
.
Héere
first
hath
our
Faith
somewhat
too
learne
at
Chrystes
hande
.
Chryste
verely
findeth
faulte
wyth
those
disciples
for
their
slownesse
,
as
well
in
lerning
,
as
in
beléeuing
,
yet
doth
he
not
cast
them
off
for
theyr
weakenesse
.
But
rather
(
according
too
his
owne
custome
)
hée
chastiseth
them
after
a
fatherly
sort
,
and
helpeth
their
weaknesse
:
least
being
ouercome
wyth
feare
,
they
should
quench
the
litle
fyre
of
theyr
fayth
.
For
hée
came
too
bée
a
physitian
of
the
weake
,
and
not
to
fordoo
the
weake
with
feare
.
Héerby
wee
may
lerne
,
that
Chryste
will
not
cast
off
any
man
that
hath
a
small
and
weake
fayth
,
so
he
suffer
it
too
bée
strengthned
and
encreased
by
the
woord
of
God
.
But
what
thing
findeth
he
fault
with
in
these
twoo
Disciples
?
with
twoo
things
.
Ignoraunce
or
dulnesse
in
lerning
and
slownesse
in
beléeuyng
the
Prophetes
.
Dulnesse
hyndered
their
vnerstanding
and
slownesse
hyndred
their
Faith
.
For
although
they
had
a
very
little
Fayth
,
yet
ought
they
too
haue
made
greater
furtherance
in
it
,
for
that
they
had
not
onely
herd
from
their
childhod
the
foresayings
of
the
Prophetes
concernyng
Chryste
,
but
also
Chryste
hymselfe
foretellyng
them
what
kinde
of
death
hée
should
bée
put
too
,
and
that
he
shoulde
(
the
thirde
day
after
come
out
of
his
graue
ageyne
alyue
.
Héere
is
our
dulnesse
also
reproued
,
who
haue
herd
the
Gospell
so
many
yéeres
togither
,
and
yet
many
are
too
bée
found
amongest
vs
,
that
haue
not
yet
learned
the
Apostles
Créede
:
of
whom
I
am
sore
afrayd
,
vnlesse
they
amend
betimes
.
After
that
Chryste
hath
founde
faulte
with
them
,
hée
béeginneth
to
teach
:
Whyche
is
the
poynt
of
a
good
schoolemaster
.
And
therfore
he
sayth
:
Ought
not
Chryst
too
haue
suffered
these
thyngs
,
and
so
too
enter
intoo
his
glorie
?
Thys
is
the
ground
that
the
Lord
teacheth
vpon
:
the
méenyng
wherof
is
this
.
Chryst
according
too
the
foresaying
of
the
prophetes
,
ought
too
suffer
death
vpon
the
Crosse
,
and
afterwarde
too
rise
from
death
,
and
to
enter
intoo
his
glorie
.
He
oughte
to
suffer
veryly
for
our
sinnes
,
and
to
rise
ageyne
for
oure
iustification
.
Rom.
4.
Then
séeing
yée
confesse
mée
too
bée
Chryst
,
yée
must
also
know
out
of
the
Prophets
that
it
béehooued
mée
too
dye
,
and
ryse
ageyne
from
the
dead
.
This
thing
sheweth
he
also
out
of
Moyses
,
and
the
Prophetes
:
but
the
Euangelist
telleth
not
by
what
places
of
Scripture
he
did
it
Notwithstanding
,
it
is
not
too
be
douted
,
but
that
he
first
of
all
expounded
the
promis
concerning
Chryst
set
foorth
vntoo
Adam
:
which
is
this
:
The
séede
of
the
woman
shal
tread
down
the
serpents
head
,
and
many
such
other
,
as
you
haue
herd
yesterday
.
Moyses
(
by
the
commandement
of
God
)
did
set
vp
a
brazen
serpent
in
the
wildernesse
,
&
as
many
as
looked
theron
,
were
healed
of
theyr
woundes
.
Whiche
figure
Chryste
expounding
in
the
third
of
Iohn
,
sayeth
:
Like
as
Moyses
lifted
vp
the
serpent
in
the
wildernesse
:
so
it
behoueth
the
sonne
of
man
to
be
lift
vp
,
to
the
intent
that
all
that
beléeue
in
hym
,
should
not
perish
,
but
haue
life
euerlasting
.
Howbeit
as
hée
was
recityng
these
things
out
of
Moyses
and
the
prophets
,
they
drew
néere
the
towne
that
they
were
going
too
,
and
hée
made
as
though
he
would
haue
gone
further
,
but
they
constrained
and
intreated
him
too
tary
with
them
.
Héereby
wée
may
lerne
what
account
wée
ought
to
make
of
them
that
rebuke
vs
,
when
wée
doo
amisse
,
and
call
vs
backe
intoo
the
way
of
sound
doctrine
.
They
doo
not
héere
giue
Chryst
taunt
for
taunt
,
&
call
him
foole
ageyn
,
but
they
acknowledge
their
owne
foly
,
and
yéeld
themselues
too
him
easy
too
bée
taughte
,
too
the
intent
they
may
be
deliuered
from
their
erroure
and
foly
.
Thus
do
all
the
godly
.
On
the
contrary
part
,
the
vngodly
freat
and
wex
mad
ageynst
those
that
goe
about
to
call
them
back
intoo
the
way
by
shewing
them
their
error
,
as
we
haue
herd
euen
now
that
the
Iewes
did
.
¶
Of
the
third
parte
.
NOw
foloweth
what
was
done
within
the
house
.
And
it
came
to
passe
(
sayeth
the
Euangelist
)
that
as
he
sate
at
meate
with
them
,
hee
tooke
bread
and
blissed
,
brake
it
,
and
reached
it
too
them
,
&
theyr
eyes
were
opened
and
they
knew
him
.
Héere
the
Euangelist
declareth
,
that
the
disciples
knew
the
Lorde
by
breaking
of
bread
.
For
as
often
as
the
Lorde
tooke
meate
,
he
had
bothe
a
peculiar
maner
of
praying
,
and
a
singular
gesture
in
reaching
forth
the
bread
.
Which
things
bicause
they
had
often
marked
in
Christ
,
they
knew
him
therby
,
for
that
being
now
raised
from
the
dead
,
he
kept
the
same
maner
that
he
had
done
before
.
Therefore
lyke
as
the
disciples
knew
Chryst
by
his
gesture
:
so
let
vs
as
often
as
wée
eate
bread
,
learne
by
his
example
to
offer
thanks
to
him
the
author
of
life
,
which
marke
wil
make
vs
knowne
from
heathenish
men
.
Moreouer
as
soone
as
Chryst
was
knowne
,
hée
vanished
out
of
their
syght
:
and
they
hencefoorth
talked
of
him
with
more
swéetnesse
than
before
.
Did
not
our
hart
(
sayde
they
)
burn
within
vs
by
the
way
,
whyle
he
spake
vnto
vs
,
and
opened
the
scriptures
vnto
vs
?
Héere
wée
may
marke
the
frutes
of
Gods
woord
in
men
.
And
albeit
that
Chryste
nowe
a
days
appéere
not
vnto
vs
bodyly
,
and
speake
vnto
vs
mouth
to
mouth
:
yet
notwithstanding
he
speaketh
vntoo
vs
by
the
ministers
of
his
woord
,
according
as
he
sayth
:
He
that
héereth
you
,
héereth
mée
.
What
is
that
frute
?
Whosoeuer
héereth
Gods
woord
with
his
eares
,
and
with
his
hart
,
in
hym
there
is
kindled
a
certeyne
fyre
,
and
his
harte
beginneth
to
glowe
.
Then
lyke
as
hée
that
féeleth
not
this
glowing
in
his
hart
when
he
héereth
Gods
woord
hathe
eares
,
but
not
too
héere
:
and
a
harte
,
but
not
too
vnderstand
:
and
that
through
his
owne
default
,
bycause
he
vnderstandeth
the
holy
ghost
:
So
hée
that
féeleth
this
glowing
in
his
hart
,
hath
a
witnesse
of
Chrystes
spirit
speaking
in
him
,
and
that
he
hath
a
liuely
&
true
faith
.
Wherfore
we
are
warned
too
héere
Gods
woord
in
the
feare
of
GOD
,
with
greate
reuerence
and
earnestnesse
.
¶
Of
the
fourth
parte
.
ANd
they
rising
vp
the
same
houre
,
returned
to
Hierusalem
,
and
found
the
eleuen
gathered
togither
.
&c.
These
things
teach
,
that
that
heate
which
is
kindled
in
vs
by
the
preaching
of
the
woord
,
is
not
ydle
,
but
sheweth
it selfe
abroade
out
of
hande
.
For
he
that
knoweth
Chryste
aright
,
coueteth
also
that
others
shoulde
knowe
him
likewise
,
too
the
entent
that
many
may
glorifie
him
toogither
.
That
such
a
heate
may
bée
kindled
in
vs
,
our
Sauiour
Iesus
Chryst
graunt
,
to
whome
with
the
father
and
the
holy
ghoste
bée
honor
for
euermore
.
So
bée
it
.
The
third
Holyday
in
Easter
Weeke
.
¶
The
Gospell
.
Luke
.
.xxiiij.
AND
as
they
thus
spake
Iesus
himselfe
came
as
they
were
set
downe
,
and
stode
in
the
middes
of
them
,
and
sayde
:
Peace
be
vntoo
you
:
and
hee
vpbraided
them
with
their
vnbeleefe
and
hardnesse
of
hart
,
bycause
they
beleeued
not
those
that
had
tolde
them
how
they
had
seene
him
risen
from
death
.
And
they
being
amazed
,
and
afrayd
,
thought
they
saw
a
ghost
.
And
he
sayde
vnto
them
:
Why
are
yee
afrayd
,
and
why
doo
thoughts
arise
in
your
hartes
?
See
my
hands
and
feete
,
that
it
is
I.
Feele
mee
,
and
see
,
for
a
spirite
hath
no
flesh
and
bones
as
ye
see
mee
haue
.
And
when
he
had
sayde
thus
,
he
shewed
them
his
hands
and
his
feete
&
his
side
.
Then
were
the
disciples
glad
when
they
saw
it
was
the
Lorde
.
And
whyle
they
yet
beleeued
not
for
ioy
,
and
woondered
,
he
sayde
to
them
:
Haue
you
any
meat
heer
?
And
they
offred
him
a
peece
of
broyled
fish
,
and
a
peece
of
a
hony
combe
.
And
he
tooke
it
,
and
ate
it
in
the
sight
of
of
them
,
and
sayd
vnto
them
:
These
are
the
woords
that
I
spake
vnto
you
,
while
I
was
yet
with
you
,
that
all
things
muste
bee
fulfilled
whiche
are
written
of
mee
in
the
law
of
Moyses
,
and
in
the
prophets
,
and
in
the
Psalmes
.
The
opened
he
their
minde
that
they
might
vnderstand
the
scripturs
,
and
sayde
vnto
them
:
Thus
is
it
written
,
and
thus
it
behoued
Chryst
to
suffer
,
and
to
rise
agein
from
death
the
third
day
,
and
that
repentance
and
forgiuenesse
of
sinnes
should
be
preached
to
all
people
in
his
name
,
beginning
at
Hierusalem
.
And
you
are
witnesses
of
these
things
.
And
he
sayd
vntoo
them
ageyne
:
Peace
be
to
you
.
As
my
father
sent
me
,
so
send
I
you
also
.
When
he
had
sayd
so
,
he
breathed
vppon
them
,
and
sayd
vntoo
them
:
Take
ye
the
holy
ghoste
.
Whose
sinnes
soeuer
ye
release
they
are
released
vnto
them
:
and
whose
sinnes
soeuer
ye
withhold
,
they
are
withholden
.
The
exposition
of
the
text
.
THis
is
the
fifth
appéering
of
the
Lord
vppon
the
very
day
of
Easter
,
in
which
he
appéered
too
the
Disciples
that
were
talking
of
hym
.
For
firste
he
appéered
too
Mary
Magdalene
,
out
of
whom
he
cast
seuen
diuels
.
Secondly
,
hée
appéered
to
the
women
as
they
were
returning
from
his
graue
.
Thirdly
hée
appéered
vntoo
Peter
.
Fourthly
vntoo
Cleophas
,
and
his
companion
.
And
fiftly
(
as
this
texte
sheweth
)
vntoo
the
.xj.
Disciples
as
they
were
talking
toogither
of
him
.
The
places
are
twoo
.
-
1
Christes
gréeting
,
and
the
testimonies
wherby
hys
Resurrection
is
proued
.
-
2
The
necessitie
of
Chrysts
death
and
Resurrection
,
and
the
vse
of
the
same
,
namely
that
repentance
&
forgiuenes
of
sins
must
be
preched
to
al
nations
in
his
name
.
¶
Of
the
firste
.
IEsus
stoode
in
the
middes
of
them
,
and
sayd
vnto
them
:
Peace
bee
to
you
.
The
disciples
being
sorowful
,
talked
of
Chryst
,
who
is
present
with
them
,
according
to
his
promis
:
whersoeuer
two
or
thrée
are
gathered
toogither
in
my
name
,
I
will
bée
in
the
myddes
of
them
.
For
although
this
bée
not
doone
always
in
his
bodyly
presence
,
yet
is
it
doone
,
in
very
déede
:
For
he
will
neuer
doo
ageinst
his
promis
.
Nowe
what
he
bringeth
with
his
presence
,
his
gréeting
sheweth
,
wherewith
he
héere
comforteth
his
sorowfull
Disciples
.
For
in
as
much
as
Chryst
is
giuen
too
bée
a
comfort
too
the
sorowfull
,
héere
he
offreth
peace
,
saying
:
Peace
bée
vnto
you
.
Thys
peace
which
the
Lord
wisheth
to
his
disciples
,
is
not
common
,
but
heauenly
:
not
of
the
world
,
but
of
the
kingdome
of
Heauen
:
not
betwéene
man
and
man
,
but
betwéene
God
&
man
.
Howbeit
too
the
intent
wée
may
vnderstand
how
great
a
good
thing
this
peace
is
,
whiche
Chryste
offreth
to
those
that
bée
his
,
I
will
expounde
more
at
large
the
things
that
come
too
hand
in
consideration
of
this
peace
,
wherby
wée
may
gather
a
full
description
of
this
peace
.
Bicause
peace
is
stablished
betwéene
such
as
were
at
ods
:
first
we
must
consider
who
are
the
parties
that
are
at
ods
.
These
are
two
:
God
and
man
.
God
is
happie
&
blissed
without
man
:
Man
is
miserable
,
and
damned
without
God
.
Then
had
God
no
néede
to
séeke
peace
with
man
:
but
man
without
peace
with
God
is
in
extréeme
miserie
,
&
therfore
hath
néed●
of
nothing
somuch
as
of
peace
with
God
.
Secondely
,
when
parties
are
at
variance
,
it
must
néedes
be
,
that
there
went
some
offence
before
.
This
offence
taketh
his
beginning
not
of
God
,
but
of
man
.
What
is
this
offence
?
Sinne
.
.
This
sinne
was
a
certaine
falling
awaye
from
God
to
the
diuell
,
vnto
whome
Man
made
himselfe
subiect
.
Now
how
sore
an
offence
this
was
,
it
is
easie
to
déeme
,
by
the
greatnesse
,
by
the
manyfoldnesse
,
by
the
shamefulnesse
,
and
by
the
penaltie
therof
.
The
greatnesse
of
it
is
,
that
the
Creature
offended
and
despised
his
Creator
,
who
was
the
soueraigne
goodnesse
of
man
.
The
manyfoldnesse
therof
is
too
bée
séene
by
the
frutes
.
The
shāfulnesse
appéereth
by
the
horrible
defilement
of
all
mankynd
,
which
followed
his
offence
.
The
penaltie
was
curse
and
damnation
,
besides
innumerable
calamities
and
miseries
,
wherewith
mankind
lyeth
ouerwhelmed
in
this
life
.
The
offence
being
known
which
hath
made
vs
gods
enimies
,
in
the
third
place
,
is
too
bée
considered
the
mediatour
,
who
verily
ought
to
be
suche
a
one
,
as
bothe
coulde
appease
Gods
displeasure
and
also
make
full
amends
for
the
wrong
,
that
was
done
.
Too
pacifie
the
displeasure
of
GOD
no
creature
was
able
:
and
too
make
amends
for
the
wrong
,
God
ought
not
.
Therfore
such
a
mediator
was
too
bée
sought
,
as
both
coulde
by
reason
of
his
power
,
and
oughte
by
reason
of
nature
▪
When
such
a
one
was
not
to
be
had
:
the
second
person
in
trinitie
,
came
intoo
the
world
,
and
tooke
mans
nature
vpon
him
,
&
became
man
Iesus
Chryst.
This
Iesus
Chryst
is
ioyned
too
God
the
father
in
Godhead
,
and
too
man
by
his
manhoode
.
Wherefore
he
both
coulde
as
God
,
and
ought
as
man
,
bicause
he
tooke
our
case
vppon
him
.
The
mediator
hath
made
amends
for
the
wrong
.
For
he
hath
taken
vppon
him
our
gyltinesse
,
for
which
he
hath
suffered
punishment
vpon
the
alter
of
the
crosse
,
and
hath
satisfied
Gods
Iustice
.
Howbeit
forasmuch
as
wée
abide
yet
still
defyled
with
sinne
:
Chryst
during
all
his
whole
lyfe
in
this
worlde
,
did
continually
obey
Gods
law
fully
and
perfectly
,
whiche
Ryghteousnesse
of
his
,
he
imputeth
too
all
beléeuers
,
that
they
may
bée
righteous
in
Gods
sighte
:
And
so
with
his
oblation
he
pacifieth
Gods
wrath
,
and
clotheth
vs
with
obedience
,
that
wée
may
appéere
righteous
in
Gods
sight
.
Amendes
béeing
made
,
attonement
is
begonne
betwéene
God
and
man
.
For
the
father
is
appeased
through
the
obedience
of
his
sonne
.
Howbeit
,
forasmuche
as
in
all
attonements
,
there
must
néedes
passe
some
couenant
betwéene
those
that
are
reconciled
:
the
same
thing
is
séene
also
in
this
place
stablished
betwéene
vs
and
God
.
For
as
on
the
behalfe
of
GOD
,
there
is
a
franke
and
fatherly
promise
of
mercy
,
according
too
this
text
,
I
will
bée
thy
God
,
and
the
God
of
thy
séede
after
thée
.
Also
,
This
is
my
beloued
sonne
,
in
whom
I
am
well
pleased
:
and
agein
:
As
truely
as
I
liue
,
I
will
not
the
death
of
a
sinner
,
but
that
he
should
turne
and
liue
:
so
on
mans
behalfe
there
is
faith
,
wherby
the
fatherly
promise
is
taken
,
&
wherby
wée
are
adopted
too
bée
the
children
of
God
,
through
his
only
begotten
sonne
Iesus
Chryst.
And
forasmuche
as
in
couenaunts
,
seales
are
wont
too
bée
set
too
:
these
also
are
not
omitted
in
this
most
high
couenant
.
For
there
bée
thrée
seales
.
The
first
is
Chrysts
othe
:
Uerely
,
verely
,
I
say
vnto
you
,
hée
that
beléeueth
in
mée
,
hath
life
euerlasting
.
The
second
sealing
is
by
the
Sacraments
of
Baptim
,
and
the
Lordes
supper
,
which
are
the
most
assured
seales
of
the
couenaunt
betwéene
God
and
man
,
and
shal
neuer
bée
cancelled
,
vnlesse
man
through
his
owne
default
,
doo
cast
away
Fayth
.
The
thirde
seale
is
the
earnestpeny
of
the
holy
ghost
,
who
beareth
witnesse
too
our
spirite
,
that
wée
are
the
sonnes
of
God
.
Héerevnto
also
perteyneth
that
saying
2.
Cor.
1.
He
hath
sealed
vs
vp
,
and
hath
giuen
vs
the
earnest
of
the
spirite
in
our
hartes
.
These
are
the
signes
and
seales
wherewith
the
peace
that
is
agréed
vpon
betwéene
God
and
man
is
sealed
and
confirmed
,
that
it
may
stand
stedfast
.
Furthermore
,
least
any
man
may
surmise
,
that
this
peace
:
perteyneth
but
too
a
certeyne
fewe
,
the
publishing
thereof
is
too
bée
marked
,
which
is
vniuersall
.
For
Chryste
at
his
going
vp
intoo
heauen
,
gaue
commaundement
too
his
Disciples
,
that
they
should
proclayme
this
peace
ouer
al
the
woorld
:
For
thus
sayth
he
:
Goo
intoo
the
whole
worlde
,
and
preache
the
Gospell
too
all
creatures
.
This
peace
therefore
belongeth
too
all
that
receiue
the
voyce
of
the
Gospel
,
and
beléeue
in
Chryst
,
continuing
so
too
the
ende
.
For
thus
sayeth
the
Lord
:
Blissed
is
he
that
continueth
too
the
ende
.
For
it
is
not
ynough
for
a
man
too
haue
begoon
wel
,
vnlesse
he
procéed
forward
from
day
too
day
.
If
yée
enquire
after
the
frutes
of
this
most
amiable
peace
:
yée
shall
finde
them
too
bée
many
,
both
in
this
life
,
and
after
the
resurrection
.
In
this
lyfe
by
the
benefite
of
this
peace
,
thou
hast
accesse
too
God
as
too
a
most
méeke
father
,
through
Iesus
Christ
.
For
thus
sayth
Paule
:
Wée
being
iustified
by
fayth
,
haue
peace
with
God
through
Iesus
Chryst
,
by
whom
also
wée
haue
accesse
too
this
grace
in
which
wée
stande
.
The
second
frute
of
this
peace
is
a
good
conscience
.
For
before
,
the
conscience
of
sinne
vexeth
vs
:
but
after
wée
féele
this
peace
,
our
conscience
is
made
good
and
chereful
,
as
was
the
théeues
vpon
the
crosse
,
when
he
herd
:
This
day
shalt
thou
bée
with
mée
in
Paradise
.
After
the
same
maner
,
when
wée
héere
in
the
Gospell
,
that
remission
of
sinnes
is
denounced
too
them
that
beléeue
:
the
conscience
of
the
beléeuers
becommeth
quiet
.
With
this
good
conscience
is
ioyned
the
ioye
of
the
Spirite
,
whereby
it
cometh
too
passe
,
that
wée
glorie
euen
in
the
mids
of
afflictions
,
as
Paul
saith
.
Howbeit
this
glorying
and
this
ioy
of
Spirite
is
increased
by
thinking
vppon
the
woorde
,
by
prayer
,
by
vse
of
the
Sacramentes
,
and
by
other
godly
exercises
.
After
this
frute
followeth
also
a
fourthe
,
namely
brotherly
loue
.
For
when
wée
perceiue
and
féele
by
fayth
,
that
God
our
common
father
is
reconciled
too
vs
by
our
common
mediator
:
wée
begin
too
loue
one
another
,
as
coparteners
of
this
common
treasure
.
With
this
fourth
frute
,
there
goeth
also
a
fifth
,
whiche
is
a
glad
departure
oute
of
this
life
,
according
as
Simeon
(
when
he
had
séen
Chryst
the
author
of
this
peace
)
sayd
:
Now
let
thy
seruant
depart
in
peace
:
for
mine
eyes
haue
séene
thy
saluation
.
The
frute
of
this
peace
after
the
Resurrection
,
shall
bée
euerlasting
ioyfulnesse
,
euerlasting
gladnesse
,
and
euerlasting
fruition
of
the
sighte
of
GOD
,
and
of
all
the
Sainctes
that
haue
liued
from
the
beginning
of
the
worlde
too
that
day
.
This
frute
is
no
man
able
too
conceiue
sufficientely
in
this
life
.
Now
that
I
haue
somwhat
largely
spoken
of
those
things
that
méete
toogither
in
this
peace
,
I
will
drawe
intoo
a
bréefe
summe
or
description
,
what
this
peace
is
.
The
peace
béetwéene
GOD
and
man
therefore
,
is
a
mutuall
agréemente
of
GOD
and
man
.
Of
GOD
accepting
man
intoo
fauoure
for
Chrystes
sake
;
and
of
manne
,
receyuing
(
by
fayth
)
the
grace
that
is
offered
him
,
and
promising
earnestly
his
obedience
vntoo
GOD
.
Let
this
suffize
concerning
the
peace
which
Chryst
offreth
héer
,
not
onely
too
the
eleuen
disciples
,
whiche
were
then
present
:
but
also
vntoo
vs
,
and
too
all
that
will
receiue
this
peace
when
it
is
offered
them
by
the
preaching
of
the
gospel
▪
After
this
peaceable
gréeting
,
it
foloweth
in
the
text
,
by
what
means
Chryst
proued
him self
too
be
risen
agein
from
death
in
déed
.
And
hée
sheweth
that
the
same
thing
was
so
foretold
in
Moyses
,
in
the
prophets
,
&
in
the
Psalms
.
But
for
as
much
as
you
haue
herd
of
these
things
vpon
Easter
day
,
and
yesterday
:
I
wil
speak
onely
of
the
necessitie
&
vse
of
Chrystes
death
and
resurrection
.
¶
Of
the
second
.
SO
is
it
written
,
and
so
ought
Chryst
too
suffer
and
rise
agein
from
death
the
third
day
,
and
repentance
and
forgiuenesse
of
sinnes
too
bee
preached
in
his
name
too
all
nations
,
beginning
at
Hierusalem
.
First
therfore
when
hée
saith
,
so
is
it
written
:
His
wil
is
,
that
not
reason
,
but
Scripture
should
wey
with
vs
,
as
often
as
the
kingdome
of
God
cometh
in
question
:
Where
this
is
written
,
hée
addeth
:
saying
:
It
must
néedes
bée
,
that
all
things
bée
fulfilled
in
the
law
of
Moyses
,
in
the
Prophets
,
and
in
the
Psalmes
.
Therfore
when
any
question
is
put
foorth
concerning
saluation
,
Moyses
must
bée
called
too
counsell
,
the
Prophets
must
bée
read
,
and
the
Psalmes
must
bée
perused
:
and
consequently
the
wrytings
of
the
Euangelists
and
Apostles
Whatsoeuer
is
repugnant
too
these
wrytings
,
muste
bée
reiected
,
as
procéeding
from
Sathan
.
What
is
written
?
that
Chryst
ought
so
too
suffer
and
rise
from
death
the
third
day
.
When
hée
saith
,
So
ought
,
it
importeth
a
necessitie
of
Chrystes
death
and
resurrection
.
Why
then
ought
hée
?
First
that
the
scriptures
whiche
can
not
lie
,
might
bée
fulfilled
.
For
like
as
GOD
endureth
for
euer
:
so
his
woord
endureth
for
euer
.
And
Chryste
sayeth
:
Heauen
and
Earthe
shall
passe
,
but
my
woordes
shall
not
passe
.
Secondely
,
this
thing
muste
néedes
bée
doone
,
bicause
God
hath
so
determined
.
For
it
can
by
no
meanes
be
auoyded
.
but
that
that
thing
whiche
God
hath
certeinly
determined
,
muste
néedes
take
effecte
.
Thirdly
,
it
was
of
necessitie
,
that
Chryst
must
suffer
for
the
redemption
of
man
from
endlesse
punishementes
,
whiche
they
hadde
deserued
by
their
sinnes
.
For
had
not
Chryste
suffered
,
wée
had
abidden
in
our
sinnes
vnder
the
wrath
of
GOD
.
Fourthly
it
was
of
necessitie
that
Chryst
should
suffer
,
for
the
glorie
wherewith
hée
was
too
bée
crowned
afterwarde
.
Fifthly
,
it
behooued
Chryste
too
suffer
for
our
instruction
&
comfort
.
Forasmuch
as
he
is
our
head
,
it
behooued
him
to
leade
vs
the
way
,
as
well
in
persecution
as
in
glory
.
Sixtly
,
it
behooued
Christ
to
suffer
,
too
the
intent
the
truth
might
answere
the
figures
.
For
many
figures
of
the
old
Testament
,
did
represent
Chrysts
death
and
Resurrection
,
of
which
is
spoken
vpon
Easter
day
.
Bréefly
(
too
conclude
in
one
woord
)
Chryst
suffered
,
dyed
,
and
rose
ageyn
,
that
Gods
displeasure
might
bée
pacified
,
mankinde
saued
,
and
the
diuels
kingdome
destroyed
.
Thus
haue
wée
,
of
howe
great
necessitie
it
was
,
that
Chryst
should
dye
and
rise
agein
.
Nowe
let
vs
héere
what
is
the
frute
and
vse
of
this
wonderfull
woorke
▪
Whiche
thing
the
Lorde
declareth
in
these
woords
.
And
repentance
and
forgiuenesse
of
sins
too
bee
preached
too
all
nations
in
his
name
,
By
these
woords
is
gathered
,
first
what
the
Gospell
is
,
and
what
is
the
effect
of
it
.
The
Gospell
is
a
preaching
of
repentance
and
forgiuenesse
of
sinnes
for
Chrysts
sake
.
The
effect
of
the
Gospell
is
,
that
deliueraunce
from
sinne
and
saluation
happen
through
Iesus
Chryst
only
.
Howebeit
too
the
intent
it
may
appéere
the
more
playnly
vntoo
vs
,
how
great
benefites
are
offered
vs
by
the
Gospell
(
all
which
lye
hidde
vnder
these
woords
of
Chryst
:
)
I
wil
bring
a
somwhat
more
large
description
out
of
the
Scriptures
.
The
Gospell
is
a
generall
preaching
,
wherein
is
vttered
the
deliueraunce
from
the
cursse
of
the
lawe
,
and
Gods
wrath
:
and
wherein
forgiuenesse
of
sinnes
,
Saluation
and
Eternall
lyfe
is
proclaymed
too
them
that
beléeue
in
the
Sonne
of
GOD
,
for
the
Sacrifice
of
him
,
according
too
the
promyses
made
in
olde
tyme
too
the
Fathers
:
that
the
glorie
of
Gods
goodnesse
,
might
continually
bée
published
:
and
that
moreouer
men
béeing
delyuered
by
Chryst
,
might
bring
foorth
frutes
méete
for
the
Gospell
,
and
at
length
enioy
euerlasting
life
.
In
this
description
is
fyrst
set
foorth
,
from
what
euils
wée
bée
set
frée
by
meanes
of
the
Gospell
:
that
is
too
wit
,
from
the
curse
of
the
lawe
,
according
too
that
sentence
.
Galath
.
3.
Chryst
became
accursed
for
vs
,
that
is
too
say
,
he
tooke
vppon
him
the
cursse
that
wée
deserued
for
our
sinnes
,
too
the
intent
wée
might
become
heyres
of
righteousnesse
and
blissyng
.
This
thing
also
auoucheth
Paule
.
2.
Cor.
5.
where
he
sayth
thus
:
Him
that
knewe
no
sinne
,
he
made
sinne
,
that
wée
might
bée
made
the
righteousnesse
of
GOD
in
him
.
This
is
as
much
too
say
,
as
Chryst
whiche
was
frée
from
all
sinne
,
became
giltie
for
vs
.
Therefore
is
it
well
sayde
,
that
deliueraunce
from
the
cursse
of
the
lawe
,
is
preached
vntoo
vs
by
the
Gospell
.
Moreouer
bicause
Gods
wrath
was
ioyned
with
the
curse
of
the
lawe
,
wée
are
also
delyuered
from
Gods
wrath
when
wée
beléeue
the
Gospell
.
He
that
beléeueth
not
(
sayeth
the
trueth
)
the
wrath
of
God
abydeth
vppon
him
.
Therefore
he
that
beléeueth
,
is
no
longer
vnder
wrath
,
but
vnder
grace
.
Nowe
where
as
grace
reigneth
,
there
the
diuels
tyrannie
hath
no
power
,
there
is
no
sting
of
euerlasting
death
,
there
is
no
feare
of
hel
,
from
these
euils
therfore
dooth
the
Gospell
preache
deliueraunce
.
But
what
are
the
good
things
that
it
bringeth
woord
of
?
It
bringeth
tidings
of
forgiuenesse
of
sinnes
,
of
saluation
,
and
of
eternall
lyfe
.
Wée
béeing
giltie
of
sinne
,
are
by
nature
cursed
and
damned
to
euerlasting
death
.
But
nowe
dooth
Chryste
in
his
Gospell
,
offer
vs
Forgyuenesse
of
sinnes
,
Saluation
,
and
euerlasting
lyfe
.
Whiche
good
things
hée
hath
purchased
for
vs
,
by
his
death
and
glorious
Resurrection
.
Wée
haue
heard
by
what
euils
wée
are
set
frée
by
meanes
of
the
Gospell
,
and
what
good
things
are
offered
vs
by
the
same
.
Nowe
followeth
too
whom
these
good
things
happen
,
namely
too
them
that
beléeue
in
the
Sonne
.
This
is
proued
by
many
textes
of
Scripture
.
Hée
that
beléeueth
(
sayeth
Chryst
)
hath
lyfe
euerlasting
.
Like
as
before
this
sayeth
goeth
forgiuenesse
of
sinnes
:
so
goeth
there
with
it
soule
health
.
And
Peter
sayeth
,
that
the
ende
of
oure
Fayth
is
the
health
of
oure
soules
.
The
same
thing
is
mente
héere
,
when
it
is
sayd
.
There
must
repentance
bée
preached
,
wherthroughe
wée
sorowe
for
oure
sinnes
,
and
flée
vntoo
Chryste
,
who
sayth
:
I
came
not
too
call
the
rightuous
,
but
sinners
too
repentaunce
.
After
these
things
it
followeth
,
by
whose
benefite
wée
atteyne
so
greate
good
things
,
namely
for
the
sacrifice
of
Chryste
,
that
is
too
wit
,
for
Chrystes
death
and
resurrection
.
Wherevppon
Paule
in
the
fourth
too
the
Romanes
.
Hée
dyed
for
our
sinnes
,
and
was
raysed
ageine
for
oure
iustification
.
And
lest
any
man
should
think
the
Gospell
too
bée
a
newe
learning
,
I
added
in
the
definition
,
according
vntoo
the
promise
made
by
the
fathers
in
olde
time
.
For
both
vntoo
Adam
after
his
fall
was
the
promise
made
in
the
third
of
Genesis
,
and
it
was
often
times
after
repeated
&
beaten
intoo
the
Fathers
heads
,
by
the
space
of
foure
thousand
yéeres
,
til
Chryste
came
in
the
fleshe
.
In
the
conclusion
are
added
the
endes
for
which
Chryst
came
:
first
too
deliuer
vs
from
the
iudgement
of
the
law
:
secondly
that
they
whiche
are
deliuered
,
shoulde
bring
foorth
frutes
woorthie
of
the
Gospel
:
thirdly
that
they
shoulde
blaze
abrode
this
so
greate
a
benefite
:
and
fourthly
,
that
at
the
last
they
should
obtein
ful
redemption
in
eternall
life
,
through
our
Lord
Iesus
Chryst
,
too
whom
with
the
Father
and
the
holy
Ghost
bée
praise
,
honor
,
and
glory
for
euer
and
euer
.
Amen
.
The
first
Sunday
after
Easter
.
¶
The
Gospell
.
Iohn
.
xx
.
THE
SAME
daye
at
nyghte
,
whyche
was
the
fyrste
daye
of
the
Sabbothes
,
when
the
doores
were
shutte
(
where
the
Dysciples
were
gathered
toogyther
for
feare
of
the
Iewes
)
came
Iesus
and
stoode
in
the
middest
,
and
sayde
vntoo
them
:
Peace
bee
vntoo
you
.
And
when
hee
hadde
so
sayde
,
hee
shewed
vntoo
them
his
handes
and
his
side
.
Then
were
the
Disciples
glad
when
they
sawe
the
Lorde
.
Then
sayd
Iesus
vntoo
them
ageine
:
Peace
bee
vntoo
you
:
As
my
Fathet
sent
me
,
euen
so
send
I
you
also
.
And
when
hee
had
sayde
these
words
,
he
breathed
on
them
,
and
sayd
vntoo
them
:
receiue
yee
the
holy
Ghoste
.
Whosoeuers
sinnes
yee
remitte
,
they
are
remitted
vntoo
them
.
And
whosoeuers
sinnes
yee
reteine
,
they
are
reteyned
.
The
exposition
of
the
text
.
THis
Gospel
conteyneth
parte
of
the
storie
,
that
Iohn
the
Euangelist
wrate
concerning
the
resurrection
of
the
Lord
,
in
whiche
part
the
Lord
testifieth
by
his
visible
and
fleshely
presence
,
by
woord
,
déed
,
and
miracles
,
that
hée
is
risen
from
the
dead
.
And
béetaking
vntoo
his
Disciples
the
ministerie
of
his
woord
,
hée
auoucheth
them
too
bée
blissed
that
shall
beléeue
in
him
.
In
the
ende
of
the
texte
,
is
added
the
finall
cause
of
all
the
holye
Scripture
.
For
thus
sayeth
hée
:
These
things
are
written
that
yée
may
beléeue
,
and
that
by
beléeuing
,
yée
may
haue
life
in
his
name
.
Howbéeit
for
asmuche
as
inoughe
is
spoken
already
the
last
wéeke
concerning
the
Lordes
resurrection
,
I
will
not
make
any
more
processe
about
it
at
this
time
:
but
wil
intreate
of
thrée
other
places
whiche
are
conteyned
in
this
Gospel
.
The
places
.
-
1
Of
the
ministerie
of
the
woorde
and
of
the
power
of
the
Churche
.
-
2
Of
the
confession
of
Thomas
.
-
3
Of
the
end
of
holy
Scripture
.
¶
Of
the
first
.
THe
woordes
of
the
texte
concerning
the
ministerie
of
the
woord
and
the
power
of
the
Churche
,
are
these
:
Peace
be
vntoo
you
,
as
my
Father
sent
mee
,
so
send
I
you
.
When
he
had
sayde
this
hee
breathed
vppon
them
,
and
sayde
vntoo
them
:
Take
ye
the
holy
Ghost
:
whose
sinnes
so
euer
you
release
,
they
are
released
vntoo
them
,
and
whose
so
euer
you
with
holde
,
they
are
with
holden
.
Héere
haue
wée
few
woordes
,
but
they
be
pithie
and
conteine
a
plentiful
doctrine
,
whiche
all
christians
ought
too
knowe
.
Wherefore
I
exhorte
you
too
giue
good
ear
,
that
you
may
vnderstand
this
doctrine
.
And
too
the
intent
that
may
bée
doon
the
more
commodiously
,
I
wil
deuide
these
woords
wherby
the
ministerie
is
ordeyned
,
into
foure
parts
.
The
first
part
:
peace
be
vntoo
you
.
The
second
part
:
as
my
father
sent
mée
,
so
send
I
you
also
.
The
third
part
:
hée
breathed
vpon
them
and
said
,
take
yée
the
holy
ghost
.
The
fourth
part
:
whose
sinnes
so
euer
you
release
,
they
are
released
vntoo
them
,
and
whose
so
euer
you
with
holde
,
they
are
withholden
.
Of
these
foure
partes
wil
I
speak
in
order
.
The
first
part
,
namely
the
gréeting
,
Peace
bée
vntoo
you
,
dooth
not
only
comfort
the
Disciples
that
were
then
present
,
but
also
giueth
courage
too
all
that
bée
and
shall
be
ministers
of
the
woord
in
the
Church
.
He
that
taketh
vpon
him
the
ministerie
of
the
woorde
,
hathe
by
and
by
the
Deuil
his
enimie
,
who
continually
lyeth
in
wait
for
his
doctrine
and
life
.
If
hée
cannot
corrupt
his
doctrine
,
he
endeuoreth
too
staine
his
life
,
that
a
man
might
deny
the
thing
in
his
works
,
which
he
teacheth
in
his
words
.
If
the
Deuil
cannot
defile
his
life
,
he
layeth
a
snare
for
the
doctrine
,
that
men
might
be
deceyued
with
erronious
doctrine
,
and
so
bée
damned
.
In
many
hée
defileth
both
life
and
doctrine
.
Besides
that
,
the
minister
of
the
woord
hath
also
the
world
ageinst
him
,
which
assaileth
him
eft
with
Tirannie
,
eft
with
Hipocrisie
,
and
eft
with
Sophistrie
,
that
he
might
not
execute
his
dutie
aright
.
What
should
the
minister
of
the
woorde
doo
in
so
great
disstresse
?
He
shall
comfort
him self
with
this
saying
of
Chryst
:
peace
bée
vntoo
you
:
and
therwithall
he
shall
pray
vntoo
God
,
that
hée
will
kéepe
him
in
this
peace
,
so
as
hée
hinder
not
the
course
of
the
Gospel
eyther
by
his
doctrine
or
by
his
conuersation
.
Hée
shall
set
more
by
the
peace
of
Chryste
,
than
by
all
the
delights
and
frendships
of
the
world
.
Let
this
then
bée
the
comfort
of
the
ministers
of
the
Gospel
,
whiche
must
fighte
aageinst
the
crafts
of
the
Deuil
,
the
tirannie
of
the
world
,
hipocrisie
,
and
sophistrie
.
The
second
part
is
:
As
my
father
sent
mée
,
so
send
I
you
.
How
did
the
father
send
the
sonne
?
The
father
sent
the
sonne
to
destroy
the
kingdom
of
the
deuil
,
according
too
that
saying
The
womans
séed
shall
tread
down
the
serpents
hed
:
Also
,
Christ
appéered
too
destroy
the
deuils
woords
.
What
?
dooth
it
not
belong
only
too
Chryst
too
tread
down
the
serpents
head
?
Dooth
it
not
belong
only
too
Chryst
too
destroy
the
woorks
of
the
deuil
?
Yes
surely
,
only
vntoo
Christ
.
But
in
this
so
greate
a
woorke
,
there
néed
twoo
engines
:
Sacrifice
and
Doctrine
.
Christ
was
sent
,
that
he
alone
by
sacrifice
should
appease
his
fathers
wrath
,
and
vanquishe
the
Deuil
.
Afterward
,
bicause
this
benefite
is
offred
too
men
by
Doctrine
,
hée
destroyed
the
woork
of
the
Deuil
by
doctrine
also
.
Therefore
was
Chryste
sent
for
twoo
purposes
:
too
pacifie
God
by
sacrifice
,
&
too
teach
.
For
the
first
purpose
,
Chryst
only
was
méet
too
bée
sent
:
for
the
latter
purpose
,
(
that
is
too
wit
,
too
teach
)
were
sent
in
olde
time
all
the
Prophets
,
and
afterwarde
the
Apostles
,
and
all
men
that
are
lawfully
called
to
the
office
of
preaching
.
Therfore
as
in
respect
of
teaching
,
Chryst
sendeth
his
disciples
as
hée
was
sent
by
the
Father
?
Héereby
wée
may
gather
twoo
things
.
First
the
difference
betwéene
the
kingdomes
of
the
world
,
and
the
administration
of
the
churche
:
or
betwéen
the
gouerners
of
the
world
,
and
the
gouerners
of
churches
.
For
the
ministers
of
the
woorde
are
not
sent
too
bée
Lordes
on
the
earth
.
For
Chryst
tooke
no
Lordship
vpon
him
:
neyther
are
they
sent
too
the
pomps
of
this
world
which
Christ
despised
:
but
too
teach
the
Gospel
:
too
set
vp
the
kingdome
of
God
:
and
too
preach
saluation
vntoo
men
.
Secondly
héerby
is
too
bée
gathered
what
authoritie
the
woord
is
of
,
whiche
they
preach
that
are
called
to
the
ministerie
.
As
my
father
hath
sent
me
(
sayth
he
)
so
send
I
you
,
that
you
may
speak
,
not
in
your
own
name
but
in
mine
.
Héere
vnto
perteyneth
that
saying
of
the
Lorde
vntoo
his
disciples
.
Math.
10.
He
that
héereth
you
,
héereth
mée
:
and
he
that
despiseth
you
,
despiseth
mée
.
Héere
haue
they
that
teache
the
woord
,
a
comfort
,
and
they
that
héere
it
a
weightie
admonition
.
For
when
those
that
teache
the
woord
godlily
in
lawful
vocation
,
do
suffer
any
thing
at
the
thanklesse
world
:
they
haue
a
comforte
in
this
,
that
they
beare
the
roome
of
Chryste
,
and
that
Chryste
suffereth
wrong
with
them
,
who
wil
in
time
reuenge
himselfe
.
And
they
that
héere
the
woord
,
are
admonished
first
of
the
aucthoritie
of
the
woorde
,
for
they
are
bounde
too
héere
the
woorde
none
otherwise
,
than
if
they
herd
Chryste
himselfe
speaking
Next
,
they
are
warned
too
make
accompt
of
the
godly
ministers
of
Gods
woorde
,
as
of
Chrysts
ambassadours
.
Besides
that
,
they
are
put
in
minde
of
the
penaltie
which
they
incurre
by
the
iust
iudgement
of
God
,
as
many
as
despise
either
the
word
preached
,
or
the
ministers
themselues
.
Also
the
ministers
of
the
woord
must
consider
too
what
degrée
of
worship
they
ar
exalted
,
that
they
doo
not
either
infect
the
purenesse
of
the
doctrine
,
or
estraunge
their
héerers
from
them
by
their
euill
conuersation
.
The
thirde
part
.
And
when
he
had
said
:
he
breathed
vpon
them
,
and
said
vntoo
them
.
Take
yee
the
holy
Ghost
.
These
woords
contein
a
singuler
doctrine
.
For
Christ
by
these
woords
sheweth
from
whence
the
woorde
whiche
is
preached
by
the
voyce
of
the
ministers
,
hath
his
power
and
woorking
,
which
vndoutedly
is
not
inclosed
in
the
voice
of
the
minister
,
nor
hangeth
vpon
the
holinesse
and
woorthinesse
of
man
:
but
all
the
power
and
woorking
of
the
woord
procéedeth
of
the
vertue
of
Christs
spirit
.
For
when
as
Chryst
héere
breatheth
vpon
the
disicples
,
and
biddeth
them
take
the
holy
ghost
,
he
giueth
too
vnderstand
,
that
the
holy
ghost
shal
always
be
present
at
the
ministery
of
the
word
:
as
if
he
had
said
:
behold
ye
shal
be
the
ministers
of
the
new
testament
,
which
shall
build
me
a
church
in
the
woorld
by
preaching
the
gospel
,
and
I
know
how
weake
you
are
too
go
through
with
so
great
a
woork
,
specially
séeing
the
deuill
,
the
world
,
and
all
mannes
reason
shal
set
themselues
ageynst
you
.
Wherfore
I
wil
that
the
holy
ghost
shal
be
present
in
this
your
ministerie
,
by
whom
your
labor
shall
become
effectuall
.
For
he
by
his
power
shall
bring
too
passe
,
that
my
woord
which
you
shal
preach
,
shal
not
return
to
you
in
vaine
.
Héere
wée
may
gather
a
profitable
doctrine
and
admonition
.
The
doctrine
is
,
that
the
holy
ghost
is
tyed
too
the
woord
,
and
wil
be
effectual
by
it
.
The
admonishment
or
comfort
is
,
that
therby
as
wel
the
techers
as
the
héerers
may
rayse
vp
themselues
at
the
presence
of
the
holy
ghost
,
ageynst
the
enemies
of
their
saluation
.
The
fourth
parte
.
Whose
sinnes
so
euer
yee
shall
release
,
they
are
released
vntoo
them
:
and
whose
so
euer
yee
shal
withholde
,
they
are
withholden
.
In
these
woords
he
ordeineth
and
establisheth
that
spiritual
power
of
the
church
,
which
we
cal
the
power
of
the
keys
,
and
the
key
is
shewed
wherwith
the
kingdome
of
heauen
is
opened
and
shut
.
Notwithstanding
,
too
the
entent
this
most
profitable
doctrine
may
bée
euidently
vnderstood
of
al
men
,
I
will
diuide
it
intoo
certeine
points
,
which
are
these
:
From
whence
is
the
power
of
the
church
:
what
it
is
,
in
whom
it
resteth
,
&
wherein
it
consisteth
.
These
poynts
being
well
vnderstood
,
there
is
no
man
but
he
shal
handsomly
perceiue
,
what
and
what
maner
of
thing
the
Ecclesiasticall
power
is
.
From
whence
then
is
this
power
?
From
God
,
by
Iesus
Christ
.
For
if
ye
haue
an
eye
no
further
than
on
man
,
it
is
but
a
single
ministerie
.
But
if
ye
haue
an
eye
too
Chryst
,
it
is
an
high
power
,
than
the
which
there
is
none
vpon
earth
,
either
greater
,
or
profitabler
,
or
of
more
woorship
.
For
Chryste
sitting
at
the
right
hand
of
the
father
in
the
throne
of
his
maiestie
,
ordereth
and
directeth
this
power
.
He
therefore
that
dispiseth
this
power
,
both
is
bereft
of
the
frute
therof
,
and
also
dishonoureth
the
sonne
of
God
.
What
is
the
power
of
the
Churche
?
It
is
the
power
of
releasing
&
withholding
sinnes
that
is
too
say
,
of
preaching
the
Gospel
,
whiche
who
so
beléeueth
,
too
him
is
the
kingdome
of
heauen
opened
:
and
he
that
beléeueth
not
,
too
him
it
is
shewed
that
the
kingdome
of
heauen
is
shut
vp
.
In
whom
resteth
this
power
?
In
the
Church
.
For
when
our
Lord
gaue
the
keyes
too
Peter
and
the
other
Apostles
,
he
bestowed
these
keyes
vpon
the
very
Churche
,
at
the
whiche
the
ministers
fetche
the
keyes
,
as
the
handmayde
hathe
the
keyes
of
hir
mistresse
.
In
what
thing
consisteth
the
power
of
the
keyes
?
In
the
effectuall
woorking
of
the
holy
Ghoste
,
who
in
the
woorde
and
by
the
woord
is
mightie
of
operation
,
&
woorketh
faith
in
the
héerers
of
the
woord
.
So
the
woord
is
as
it
were
one
key
which
the
minister
of
the
woord
occupyeth
,
and
faith
is
another
key
which
the
holy
ghost
putteth
too
:
and
when
these
keyes
are
put
too
both
toogither
:
then
is
the
kingdome
of
heauen
opened
.
Now
that
wée
haue
in
this
wise
expounded
these
things
,
let
vs
wey
the
woords
of
this
text
somewhat
déeplyer
.
Firste
therefore
when
hée
sayeth
(
whose
so
euer
:
)
stay
thy selfe
and
consider
of
this
woord
(
whose
so
euer
.
)
First
that
the
promise
of
grace
is
vniuersall
.
Set
thou
this
vniuersall
promising
ageinst
the
temptation
of
particularitie
,
and
include
thy selfe
within
the
generall
promise
.
Nexte
,
set
this
woord
,
(
whose
so
euer
)
ageinst
the
multitud
of
sinnes
.
And
when
thou
art
tempted
,
too
despaire
for
the
multitude
of
thy
sinnes
,
let
this
promise
of
the
Lorde
come
too
thy
minde
:
whose
so
euer
.
&c.
Hée
sayeth
not
,
if
a
man
commit
a
few
sinnes
,
or
many
:
neyther
sayth
hée
,
if
hée
be
a
Iew
,
a
Gréek
,
a
gentleman
,
a
commoner
,
a
rich
man
,
or
a
poore
man
:
but
he
saith
,
whose
so
euer
.
Moreouer
this
place
dooth
vs
too
vnderstande
,
that
absolution
may
bée
giuen
both
publickly
and
priuatly
.
So
Peter
assoiled
thrée
thousand
men
openly
,
&
also
Cornelius
priuately
,
in
whiche
sort
the
Prophet
Nathan
also
assoyled
Dauid
.
The
ministers
of
the
woord
may
vse
that
generall
kinde
of
absolution
,
as
often
as
they
preache
the
Gospel
:
And
they
may
vse
the
special
kind
,
when
reason
requires
it
:
that
is
too
wit
,
when
any
man
desireth
too
haue
priuate
conference
with
the
minister
of
the
woord
,
for
the
strengthening
of
his
faith
.
2
It
is
put
in
the
text
Sinnes
,
without
any
addition
.
Wherfore
all
kinds
of
sins
are
too
bée
vnderstanded
héer
,
which
are
foure
.
First
corruption
of
nature
:
secondly
the
boughes
that
spring
out
of
the
euil
root
:
thirdly
the
sinnes
committed
by
error
:
and
fourthly
wilful
sinnes
.
There
is
no
sinne
at
al
but
it
is
forgiuen
,
if
forgiuenesse
bée
desired
for
Chrystes
sake
.
The
woorde
Release
,
is
too
bée
marked
,
for
whiche
Mathew
hath
Loose
.
Chryst
commaundeth
his
Disciples
too
release
&
loose
sinnes
.
Too
release
them
as
det
:
&
too
loose
them
as
a
pinching
burthen
.
For
sinnes
are
dets
,
bicause
that
like
as
dets
doo
bind
too
paiment
:
so
sinnes
binde
men
too
satisfaction
,
vnlesse
the
penaltie
bée
released
.
Sinnes
also
are
burthens
,
bicause
that
as
a
heauie
burthen
weyeth
him
downe
that
beareth
it
:
so
sinnes
wey
men
downe
with
the
burthen
of
curse
,
and
the
sentence
of
the
law
,
vntil
Chryst
come
&
take
vp
the
burthen
vpon
him self
.
But
what
?
Can
man
vnbind
&
release
sins
?
God
faith
in
.43
.
of
Esay
:
I
am
hée
,
I
am
hée
that
wipeth
out
thine
iniquities
,
and
will
not
beare
thy
sinnes
in
minde
.
This
text
conuinceth
that
only
God
releaseth
sinne
.
Ageine
,
wheras
the
Lord
sayth
héer
,
whose
sinnes
so
euer
yée
shal
release
,
they
shal
bée
released
in
heauen
?
I
answer
▪
Chrysts
saying
sheweth
manifestly
,
that
there
is
a
double
releasing
:
one
vpon
earth
by
the
ministers
of
the
word
,
and
another
in
heauen
whiche
is
doon
by
God
alone
.
Of
this
latter
speaketh
Esayas
Too
be
bréefe
,
God
releaseth
as
Lord
and
owner
,
&
the
ministers
of
the
woord
release
as
seruantes
and
messengers
that
declare
the
wil
of
their
maister
:
whiche
release
is
made
by
telling
the
wil
of
God
.
This
is
proued
.
Num.
6.
wher
the
Lord
saith
in
this
wise
:
The
préests
shal
put
the
name
of
the
Lord
vppon
the
children
of
Israel
,
but
I
wil
blisse
them
.
Too
vnbinde
therfore
(
whiche
is
the
duetie
of
the
préest
,
)
is
too
declare
that
God
hath
released
the
fault
.
But
how
doo
they
withhold
sinnes
?
by
the
word
,
and
according
too
the
woord
:
that
is
too
wit
,
what
sinnes
soeuer
ye
shall
declare
too
bée
withhild
by
the
woord
of
god
,
they
shal
be
withholden
in
heuen
also
.
I
haue
spoken
more
héerof
in
the
feast
of
the
Lords
supper
:
and
therefore
now
I
passe
to
the
second
place
,
wherof
I
will
entreate
very
bréefly
.
¶
Of
the
second
.
COncerning
Thomas
,
wée
haue
two
things
in
this
story
,
that
is
to
wit
,
vnbeléefe
and
confession
.
His
vnbeléefe
hée
sheweth
in
these
woords
:
vnlesse
I
see
the
gash
of
the
nailes
in
his
hands
,
I
will
not
beleeue
.
He
herd
the
other
Disciples
telling
how
they
had
séen
the
Lord
,
and
yet
he
being
vtterly
vnmindful
of
al
the
foretellings
of
the
prophets
,
and
of
Christ
,
beléeueth
not
.
So
sore
doth
mannes
reason
set
it self
ageinst
God
and
his
woord
in
matters
of
saluation
.
Hithertoo
concerning
his
vnbeléefe
:
Now
foloweth
concerning
his
faith
and
confession
.
An
eight
dayes
after
,
the
Disciples
were
togither
ageine
in
one
house
,
and
Thomas
with
them
:
And
Iesus
came
when
the
gates
were
shut
,
and
stoode
in
the
mids
of
them
,
and
saide
,
peace
bee
vntoo
you
:
and
he
said
too
Thomas
,
bring
thy
finger
hither
,
and
see
my
hands
,
&c.
And
bee
not
vnbeleeuing
,
but
beleeue
.
When
he
had
herd
the
Lords
voice
,
and
was
conuicted
by
the
manyfest
signe
,
he
conceiued
fayth
,
out
of
which
he
vttred
this
confession
,
my
lord
&
my
God
.
At
Thomas
therfore
we
may
lern
.ij.
things
:
from
whence
faith
is
,
&
what
is
the
true
confession
.
Faith
is
of
the
woord
&
of
the
signe
,
according
whervnto
we
haue
the
gospel
the
most
true
woord
of
Chryst
,
and
two
most
stately
signes
,
Baptim
and
the
Lords
supper
.
This
faith
conceiued
by
the
woord
&
confirmed
by
signe
,
will
vtter
a
true
confession
,
suche
as
this
is
of
Thomas
,
who
crieth
out
héere
,
my
Lord
and
my
god
.
This
confession
of
Thomas
,
if
it
bée
well
sifted
,
conteineth
foure
things
.
For
first
it
acknowledgeth
Chryst
too
bée
the
same
man
that
was
slaine
a
thrée
daies
before
by
the
Iewes
.
Secondly
whereas
he
calleth
him
God
,
he
acknowledgeth
his
Godhead
.
Moreouer
wheras
he
sayeth
not
two
Lordes
or
two
Gods
,
but
one
Lorde
and
one
God
:
he
acknowledgeth
the
vnitie
of
his
person
.
Lastly
whereas
he
sayth
,
my
Lord
and
my
God
,
he
confesseth
his
office
of
redemption
,
vppon
whom
he
also
stayed
himselfe
by
liuely
faith
.
¶
Of
the
thirde
.
BLissed
are
they
that
haue
not
seene
and
haue
beleeued
.
This
vniuersall
doctrine
concerning
beléeuers
is
too
bée
obserued
.
For
héere
Chryst
by
expresse
woords
pronounceth
them
blissed
that
beléeue
,
although
they
sée
not
Chryst
with
their
bodily
eyes
.
Héerevnto
perteineth
al
the
whole
Scripture
,
as
he
sayth
.
But
these
things
are
written
,
that
you
might
beleeue
that
Iesus
is
the
sonne
of
God
,
and
that
beleeuing
yee
might
haue
life
in
his
name
.
The
ende
therefore
of
the
Scripture
,
is
,
that
we
may
beléeue
.
The
ende
of
fayth
,
is
,
that
the
beléeuers
should
haue
euerlasting
life
:
to
which
bring
vs
Iesus
Chryst
the
author
of
life
,
too
whom
with
the
father
&
the
holy
ghost
bée
honor
for
euermore
.
Amen
.
The
second
Sunday
after
Easter
.
¶
The
Gospell
.
Iohn
.
x.
CHryst
sayd
vntoo
his
Disciples
:
I
am
the
good
shepheard
:
a
good
shepheard
giueth
his
life
for
the
sheepe
.
An
hired
seruant
,
and
he
which
is
not
the
shepheard
(
neither
the
sheepe
are
his
owne
)
seeth
the
wolfe
comming
,
and
leaueth
the
shepe
and
fleeth
,
and
the
wolfe
catcheth
and
scattereth
the
shepe
.
The
hired
seruant
fleeth
bicause
he
is
an
hired
seruant
,
and
careth
not
for
the
shepe
.
I
am
the
good
shepherd
,
&
know
my
shepe
,
and
am
knowne
of
mine
.
As
my
father
knoweth
me
,
euen
so
knowe
I
also
my
father
.
And
I
giue
my
life
for
the
shepe
:
and
other
shepe
I
haue
,
which
ar
not
of
this
fold
:
Them
also
must
I
bring
,
and
they
shal
heare
my
voyce
,
and
there
shall
bee
one
fold
and
one
shepheard
.
The
exposition
of
the
text
.
THe
occasion
why
this
Gospel
is
set
forth
in
the
church
at
this
season
,
is
this
.
We
herd
in
the
first
holy
day
after
Easter
,
to
what
ende
it
be
hooued
Christ
too
suffer
&
rise
ageine
from
death
:
that
is
to
wit
,
that
in
his
name
,
repentance
&
forgiuenesse
of
sinnes
might
be
preached
too
all
nations
:
through
which
preaching
the
kingdom
of
Sathan
might
bée
destroyed
,
&
the
kingdome
of
Christ
set
vp
.
Now
in
as
much
as
this
thing
cannot
otherwise
bée
brought
to
passe
,
than
by
faithful
ministers
of
the
woord
:
(
whom
the
scripture
termeth
shepherds
:
)
It
liked
the
church
,
as
on
this
day
to
set
forth
the
gospel
concerning
the
chéef
shepherd
Iesus
Chryst
,
&
his
care
toward
his
shéepe
,
and
that
to
this
intent
,
that
the
faithfull
ministers
of
the
woord
might
in
their
doctrine
,
life
,
and
charge
,
folow
the
example
of
this
shepherd
.
Hithertoo
concerning
the
occasion
why
this
present
Gospell
is
red
as
this
day
.
The
summe
of
the
Gospell
is
,
that
lyke
as
Chryst
professeth
himselfe
too
be
the
true
shepherd
,
and
to
haue
a
care
of
his
shéepe
:
So
on
the
contrary
parte
,
he
testifieth
that
there
bée
woolues
that
lie
in
wait
for
his
flock
,
whom
the
hirelings
séeing
,
doo
flée
away
,
&
leaue
the
shéepe
too
be
torne
in
péeces
by
the
wolues
:
against
the
falsenesse
of
whom
,
the
Lord
promiseth
that
he
himselfe
will
looke
to
his
shéepe
,
&
he
declareth
that
he
hath
yet
other
shéepe
which
he
will
bring
togither
,
that
there
may
be
made
one
fold
and
one
shepherd
.
The
places
are
thrée
.
-
1
Of
Christ
the
shepherd
,
and
other
true
shepherds
.
-
2
Of
the
Woolfe
,
the
hireling
&
the
fléeing
of
the
hireling
.
-
3
Of
Chrystes
shéepe
,
of
their
marke
,
and
of
the
vnitie
of
the
shéepfold
.
¶
Of
the
firste
.
IN
the
first
place
,
concerning
the
shepherd
Chryst
,
we
haue
two
things
.
The
one
is
,
what
is
his
towardnesse
:
the
other
what
are
his
benefits
towards
his
church
.
Now
as
touching
Chryst
the
shepherd
,
wée
must
alwais
beare
in
mynd
the
confession
of
Thomas
which
we
herd
an
eight
dayes
ago
.
For
wheras
he
saith
my
Lord
and
my
God
,
first
he
confesseth
him
whom
he
speaketh
too
,
too
bée
the
same
man
that
had
bin
crucified
and
dead
,
whom
he
now
acknowledgeth
too
bée
risen
agein
from
the
dead
in
déede
.
Secondly
he
confesseth
also
the
same
man
to
be
very
God
:
for
he
sayth
,
&
my
God
.
Thirdly
he
confesseth
this
man
&
God
to
be
one
person
.
For
he
sayth
,
not
my
Lords
,
but
my
Lord
.
Fourthly
he
confesseth
this
God
and
man
,
one
person
which
is
both
God
&
man
,
too
bée
his
sauior
.
For
he
is
my
Lord
&
hath
charge
of
mée
:
and
he
is
my
God
that
hath
taken
mée
intoo
his
tuition
and
fauor
.
Therfore
he
confesseth
Chryst
to
be
the
true
Messias
and
Sauiour
of
the
world
,
and
consequently
that
true
shepherd
that
was
promised
of
old
time
,
of
whom
Zach
,
10.
I
wil
raise
vp
a
shepherde
vppon
the
earth
.
Him
doth
Peter
call
the
shepherd
&
Bishop
of
our
soules
.
This
haue
I
spoken
bréefly
of
Thomas
confession
concerning
Chryst
the
shepherd
,
too
the
entent
we
may
vnderstande
what
is
the
towardnesse
or
inclination
of
this
our
shepherd
:
Now
let
vs
héer
our
Lords
woords
.
I
(
sayth
he
)
am
the
good
shepherd
,
but
what
dooth
the
good
shepherd
?
The
good
shepherd
giueth
his
life
for
his
sheepe
.
That
is
to
say
,
he
is
a
good
shepherd
,
which
loueth
his
shéepe
so
well
,
that
he
wil
rather
suffer
death
,
than
leaue
his
shéepe
to
be
a
pray
too
théeues
,
and
to
bée
torne
of
the
wolues
.
This
promis
he
confirmed
also
by
his
déede
:
for
he
suffred
a
most
shamefull
death
for
his
shéepe
.
Wée
haue
herd
how
great
Chrystes
loue
is
towards
his
shéepe
.
Now
that
we
may
behold
his
benefits
,
which
he
bestoweth
of
his
méere
goodnesse
,
we
will
apply
the
similitude
of
a
shepherd
of
shéepe
,
to
Chryst
our
shepherd
.
What
then
dooth
a
good
shepherd
?
First
he
gathereth
his
shéepe
togither
:
secondly
he
goeth
before
them
:
thirdly
he
leadeth
them
forth
intoo
pastures
:
fourthly
he
féedeth
them
:
fifthly
he
watcheth
them
:
sixthly
he
ruleth
them
:
seuenthly
he
defendeth
them
:
eightly
he
healeth
them
that
bée
hurt
:
ninthly
he
fetcheth
in
them
that
stray
,
with
his
shepherds
hooke
:
and
tenthly
he
bringeth
them
home
when
he
hath
fed
them
.
All
these
benefites
dooth
Chryst
perfourme
spiritually
too
his
church
.
First
therfore
Chryst
our
shepherd
gathereth
his
shéep
togither
.
But
how
?
by
the
preaching
of
the
Gospel
.
This
began
he
too
doo
by
and
by
after
the
fal
of
our
first
parents
.
For
in
spirit
he
was
present
with
the
Prophets
,
and
gathered
many
shéepe
vnto
him
.
Afterward
he
came
himself
,
to
séeke
the
lost
shéepe
:
And
at
this
day
he
giueth
preachers
too
gather
shéepe
in
his
name
.
Secondly
he
goeth
before
his
shéepe
.
How
?
In
persecution
and
in
glorie
.
In
persecution
when
he
suffred
diuers
miseries
in
this
life
,
which
the
saincts
also
must
néedes
tast
of
.
And
in
glory
,
when
by
rising
ageine
from
death
,
he
entered
intoo
the
glory
of
heauen
,
whom
in
their
time
all
shall
folow
,
as
many
as
bée
his
true
shéepe
.
Thirdly
he
leadeth
them
foorth
too
féede
into
most
plesant
and
fine
medowes
,
as
Dauid
saith
in
the
.23
.
Psalm
:
he
made
me
sit
downe
in
well
growen
pastures
,
to
the
waters
of
refreshment
shall
he
leade
mée
.
Fourthly
,
when
he
hath
led
them
intoo
the
medowes
,
he
féedeth
them
with
his
woorde
&
with
his
spirit
.
With
his
spirit
,
when
he
comforteth
them
and
strengthneth
them
within
:
and
with
his
woord
,
when
his
gospel
is
preached
,
wherby
faith
is
conceiued
too
beléeue
vpon
this
shepheard
.
Fifthly
he
watcheth
them
,
&
sitteth
as
it
were
in
a
watch-toure
too
foresée
that
no
body
fal
vpon
his
shéepe
vnbewares
.
And
this
dooth
he
by
his
Angels
,
by
the
faithful
ministers
of
his
woorde
,
by
the
godly
Magistrate
,
and
too
bée
short
,
by
good
gouernors
in
families
▪
common
weales
,
and
housholdes
▪
Sixthly
,
he
ruleth
them
,
namely
with
his
spirit
,
his
word
,
and
his
discipline
.
Whervpon
Dauid
saith
:
The
Lorde
ruleth
mée
,
and
nothing
shall
be
wanting
to
mée
.
In
a
place
of
pasture
hath
he
setled
mée
.
Seuenthly
,
he
defendeth
them
.
Wherupon
Paule
saith
:
if
God
bée
on
our
side
who
can
be
against
vs
?
And
Dauid
:
Although
I
walk
in
the
valey
of
the
shadow
of
death
,
I
wil
not
feare
any
harme
,
bicause
thou
art
with
me
.
Thy
rod
and
thy
staffe
,
they
haue
comforted
me
.
Eightly
,
he
healeth
them
that
bée
hurt
:
for
as
shéepe
are
oftentimes
atteinted
with
thornes
&
venims
,
which
are
healed
by
the
skilful
shepherd
:
so
Chryst
our
shepherd
doth
cure
and
heale
his
shéep
that
are
hurt
with
the
thornes
of
euil
conditions
,
and
the
venim
of
poysoned
doctrine
.
Wherupon
the
.146
Psalm
saith
:
which
healeth
the
wounded
in
hart
&
bindeth
vp
their
sores
.
Ezech.
34.
I
wil
féede
my
shéepe
,
&
I
wil
make
them
sit
down
:
I
wil
séeke
that
which
was
lost
,
&
I
will
bring
ageine
that
which
was
cast
away
:
I
wil
binde
toogither
that
which
was
broken
,
&
I
wil
strengthen
that
which
was
weake
.
Ninthly
he
fetcheth
in
them
that
stray
with
his
shéephook
,
while
he
lodeth
them
with
the
crosse
,
and
as
it
were
casteth
a
snaffle
vpon
their
heads
.
If
that
good
shepherd
should
not
doo
so
,
many
shéepe
would
through
the
delights
&
prosperities
of
this
world
,
bée
led
away
from
Christes
flocke
,
and
cast
them selues
intoo
the
mouthes
of
the
woolues
.
Wherupon
Dauid
saith
of
himself
:
It
is
good
for
mée
o
Lord
that
thou
hast
brought
mée
low
,
that
I
might
lerne
thy
Iustifications
.
Lastly
when
he
hath
fedde
them
,
he
leadeth
them
home
.
Chryst
gathereth
,
féedeth
,
defendeth
,
and
cureth
his
shéepe
in
this
world
as
in
a
wildernesse
of
a
forein
realme
.
But
at
the
last
day
he
shall
conuey
his
shéepe
home
that
is
to
say
intoo
their
own
countrey
,
where
the
Godly
shall
enioy
continuall
peace
,
and
quietnesse
with
Chryst.
I
haue
spoken
of
Chryst
the
shepherd
,
of
his
towardnesse
,
care
&
benefits
towards
his
shéepe
,
that
is
to
wit
,
all
that
beléeue
in
him
.
Nowe
will
I
adde
somewhat
concerning
the
shepherds
that
are
ordeined
vnder
him
too
haue
the
charge
of
the
Lordes
flocke
.
And
it
were
too
bée
wished
that
all
hadde
lyke
Doctrine
,
conuersation
,
and
regarde
towarde
theyr
shéepe
,
as
had
that
true
shepherd
.
But
bicause
that
is
not
so
,
there
are
foure
differences
&
kinds
of
shepherds
to
be
noted
.
One
kind
is
of
them
,
that
teach
wel
and
liue
wel
,
folowing
the
example
of
the
chéef
shepherd
.
Suche
were
Esay
,
Ieremie
,
Ezechiel
and
the
other
Prophets
.
Suche
were
Paule
and
Peter
:
Such
at
this
day
are
all
godly
parish
préests
and
Bishops
which
shine
before
others
in
doctrine
,
conuersation
,
and
profession
.
These
are
by
Dauid
and
Daniel
compared
to
starres
shining
in
heauen
,
where
they
be
lightened
with
the
euerlasting
brightnesse
of
Chryst.
These
(
as
Paule
sayth
)
are
worthy
of
double
honor
.
These
build
the
Citie
of
God
with
both
their
handes
.
The
second
sort
is
of
them
,
that
teach
euil
and
liue
euill
.
These
are
the
worst
,
for
they
pull
downe
the
temple
of
God
with
both
handes
.
Of
which
sorte
Peter
and
Iude
the
Apostles
haue
told
vs
that
there
should
bée
many
in
these
latter
times
.
The
third
kind
is
of
them
,
that
teach
well
,
but
liue
euill
.
Looke
what
these
men
build
in
the
churche
with
their
right
hand
,
they
pul
it
down
againe
with
their
left
,
and
they
are
altoogither
like
the
shipwrights
that
builded
the
Arke
of
Noe
:
for
they
preparing
the
Arke
for
others
too
saue
them
from
the
flud
perished
themselues
in
the
middes
of
the
waues
.
Suche
one
was
Iudas
in
times
past
,
&
many
such
are
found
at
this
day
.
They
say
doo
as
we
teach
,
but
folow
not
our
works
.
Of
these
spake
Chryst
,
saying
:
when
the
Scribes
and
Pharisées
sit
in
Moyses
Chaire
,
doo
as
they
bidde
,
but
not
as
they
doo
.
The
damnation
of
these
men
is
iust
.
For
they
know
&
teach
the
things
that
are
to
be
done
,
and
yet
they
do
them
not
themselues
,
wheras
it
is
a
shame
for
the
teacher
to
be
taken
tardie
with
the
fault
that
he
rebuketh
in
others
.
Therfore
sayeth
Barnard
well
.
Shepherds
must
fatte
their
shéepe
with
their
owne
examples
,
rather
than
with
the
examples
of
other
men
.
The
fourth
kind
is
of
them
that
teach
euil
,
but
liue
well
,
so
as
they
be
not
subiect
too
open
crimes
.
These
bée
hipocrits
&
doo
most
harme
of
al.
For
wheras
men
gaze
at
the
outward
appéerance
of
conuersation
,
they
are
easly
drawn
too
embrace
their
doctrine
also
.
Like
as
many
of
you
in
the
papacie
haue
séene
Monkes
,
that
not
only
haue
séemed
holy
to
themselues
but
also
haue
sold
their
good
works
vntoo
others
:
so
lie
they
in
wait
both
for
the
soules
of
men
and
for
their
goods
.
Thus
I
haue
spoken
concerning
the
foure
kinds
of
shepherds
or
teachers
in
the
church
,
of
whom
the
first
only
is
praise
woorthy
,
and
buildeth
Chrystes
church
too
the
soul
health
of
many
,
and
that
according
to
the
doctrine
and
commaundement
of
our
chéef
shepherd
Iesus
Christ
.
¶
Of
the
second
.
NOw
foloweth
the
second
place
concerning
the
wolf
&
the
hireling
.
Of
which
the
wolf
teareth
&
destroyeth
Christes
shéep
,
and
the
other
leaueth
the
shéep
in
danger
,
&
giueth
them
ouer
into
the
woolues
mouth
.
For
thus
saith
the
text
.
But
the
hireling
and
he
that
is
not
the
shepherd
,
whoo
is
not
owner
of
the
sheepe
,
seeth
the
wolf
comming
and
forsaketh
the
sheepe
&
runneth
his
way
,
&
the
woolf
catcheth
the
sheep
and
scattereth
them
.
Héere
it
behooueth
vs
to
know
,
whoo
is
that
woolf
of
whom
the
Lord
speaketh
,
&
after
what
maner
he
entereth
vpon
the
shéepe
,
&
when
the
hireling
is
to
bée
thought
to
flée
.
Who
is
then
this
woolf
that
the
Lord
speaketh
of
héer
?
It
is
the
diuel
.
For
assoone
as
man
was
created
,
he
set
vpon
him
by
and
by
,
assailed
him
,
and
threw
him
too
the
ground
.
So
goeth
he
about
hungry
at
this
day
,
séeking
whom
he
may
deuour
,
neither
wil
he
cease
as
long
as
this
world
standeth
.
By
what
meanes
(
I
pray
you
)
setteth
hée
vppon
Chrysts
shéepe
?
He
setteth
not
vpon
them
one
way
,
but
he
hath
foure
wayes
too
set
vpon
them
.
For
he
is
woont
to
rush
in
among
Chrystes
shéepe
,
either
by
sophistrie
,
or
Tirannie
,
or
wickednesse
,
or
Hipocrisie
.
He
setteth
vpon
them
with
Sophistrie
,
either
when
he
disguiseth
vices
with
the
titles
of
vertues
,
or
when
in
stead
of
Gods
truth
he
foysteth
in
errors
,
to
the
intent
he
may
destroy
Chrystes
séely
shéepe
.
Too
call
vpon
Saincts
,
&
to
erne
euerlasting
life
by
our
woorks
,
are
most
greuous
sinnes
:
and
yet
he
defendeth
them
as
good
déeds
:
and
so
of
many
other
things
.
He
inuadeth
Christes
shéepe
by
Tirannie
,
when
he
bringeth
too
passe
that
they
bée
destitute
of
food
and
other
helps
of
this
present
lyfe
,
or
else
when
he
assaulteth
them
with
open
warre
,
too
the
intent
he
may
either
trouble
the
purenesse
of
the
Gospell
,
or
else
quite
abolish
it
.
He
inuadeth
Christs
flocke
with
wickednesse
&
stumbling-blockes
,
when
he
draweth
many
vntoo
naughtinesse
,
where
:
through
the
holy
ghost
is
shaken
of
,
&
men
agein
brought
in
bondage
vnto
sathan
.
How
many
in
these
dayes
are
by
this
policy
ouerthrown
,
ther
is
no
man
that
séeth
not
.
In
what
village
reignes
not
enuie
,
backbiting
,
bibbing
,
whoorhunting
,
&
such
othe
horrible
wickednesses
?
In
as
much
as
we
sée
these
things
we
haue
an
assured
proof
that
sathan
inuadeth
christes
shéepfold
.
Also
he
inuadeth
Chrystes
shéepfold
by
hipocrisie
,
as
often
as
he
couereth
most
heinous
offences
with
his
outward
pretence
of
holynesse
:
like
as
was
wont
too
bée
in
old
time
among
the
Moonks
,
is
yet
still
at
this
day
among
them
that
haue
not
yet
laid
away
their
Pharisaicall
fashions
.
Wée
haue
already
by
what
ways
the
woolfe
,
(
whiche
is
the
Deuil
)
inuadeth
Christes
shéepfold
.
Now
wil
we
speak
of
the
fléeing
of
the
hireling
.
For
the
hireling
is
he
that
is
no
owner
of
the
shéepe
,
and
therfore
he
runneth
away
when
he
séeth
the
woolf
make
toward
them
.
But
did
not
Chryst
now
&
then
flée
?
Did
he
not
command
his
disciples
that
when
they
wer
persecuted
in
one
city
,
they
shuld
flée
into
another
?
Did
not
Paul
himself
flée
when
he
was
let
down
from
the
wal
in
a
basket
?
Now
in
as
much
as
it
is
certein
that
neither
Christ
was
a
woolf
,
nor
the
rest
of
the
Apostles
,
it
must
néedes
folow
that
this
fléeing
wherof
the
Lord
speaketh
héer
,
is
not
to
be
vnderstood
of
euery
kind
of
fléeing
.
But
it
is
to
be
known
,
that
there
is
a
fléeing
of
the
body
,
&
a
fléeing
of
the
minde
.
The
fléeing
of
the
body
is
sometimes
lawfull
,
but
the
other
is
not
.
But
what
is
the
fléeing
of
the
minde
?
It
is
when
one
fléeth
from
doing
his
duetie
.
And
this
fléeing
is
of
foure
sortes
,
according
to
the
woolues
foure
maners
of
inuading
Chrystes
shéepfold
.
For
what
minister
of
the
woord
so
euer
for
any
cause
forbeareth
to
set
himself
against
Sophistrie
,
tirannie
,
wickednesse
and
hipocrisie
:
the
same
is
a
hireling
,
and
not
a
true
shepherd
.
For
the
good
shepherd
first
setteth
himselfe
against
Sophistrie
,
by
defending
the
true
doctrine
,
and
by
rebuking
and
confuting
the
false
.
But
the
hireling
at
this
inuasion
of
the
wolf
is
afraid
,
&
dares
not
defend
the
true
doctrine
,
least
he
shuld
lose
some
of
his
earthly
commodities
.
Therfore
either
he
winketh
at
the
false
doctrin
,
or
at
least
wise
he
reproueth
it
not
as
he
ought
to
doo
:
and
in
so
doing
he
is
said
to
flée
,
not
in
bodie
but
in
mind
,
bycause
he
forsloweth
his
duetie
,
secondly
the
good
shepherd
will
set
himself
ageinst
tiranny
.
Howbéeit
bycause
there
be
two
kinds
of
shepherds
,
the
one
Ciuil
,
the
other
Ecclesiasticall
,
as
the
Ciuil
shepherd
must
set
himself
ageinst
Tirannie
of
woolues
by
the
sword
:
so
the
Eclesiasticall
shepherd
must
set
himselfe
ageinst
it
by
prayer
.
He
that
doth
not
this
,
is
a
hireling
&
not
a
shepherd
.
Thirdly
the
good
shepherd
shal
set
himself
ageinst
wickednesse
by
rebuking
&
excommunication
them
that
giue
offence
too
the
church
with
their
misbehauior
:
like
as
Iohn
rebuked
Herod
,
Christ
the
pharisies
,
&
all
the
Prophets
did
set
themselues
ageinst
the
vices
of
their
times
.
The
deuil
hath
egged
a
faithful
person
too
aduoutry
,
too
incest
,
too
couetousnesse
,
too
vnlawful
lusts
,
or
to
bibbing
.
In
this
case
the
good
shepherd
stands
not
in
feare
of
men
,
but
of
God
:
and
rebuketh
mens
vices
according
to
his
duetie
.
Contrariwise
the
hireling
being
careful
of
his
own
ease
,
dareth
not
open
his
mouth
.
If
he
rebuke
,
hée
doth
it
in
general
termes
,
but
he
dareth
not
charge
the
offenders
to
their
face
,
as
did
the
Prophets
&
other
true
shepherds
.
But
some
such
hireling
might
obiect
:
behold
I
am
heer
,
I
fled
not
.
Augustin
answereth
him
:
bicause
thou
hast
hild
thy
peace
,
thou
hast
fled
:
and
thou
hildest
thy
peace
bicause
thou
art
afraid
.
Fourthly
the
good
shepherd
setteth
himself
ageinst
hipocrisy
,
when
he
plucketh
of
the
visor
of
outward
hypocrites
,
and
bewrayeth
how
foule
the
face
of
sinne
is
.
But
the
hireling
runneth
away
from
this
wolfe
,
and
dareth
not
displease
any
man
,
least
men
should
hate
him
.
Now
remaineth
a
question
too
bée
discussed
,
whither
bodily
fléeing
bée
lawful
at
all
times
or
no
?
Wherevnto
I
answere
.
Any
shepherd
that
gaddeth
from
place
to
place
,
either
too
encrease
his
liuing
,
or
for
werynesse
,
or
for
the
vnkynde
dealing
of
men
,
is
surely
an
hireling
and
no
shepherd
.
Notwithstanding
,
if
tyrants
persecute
a
man
,
or
lay
wayte
for
his
life
,
it
is
lawfull
for
a
godly
shepherde
too
flée
the
handes
of
the
Tyrant
,
that
afterwarde
(
if
it
may
bée
)
returning
agein
,
he
may
do
more
good
by
his
life
,
than
he
could
haue
doon
by
his
death
.
How
bée
it
in
this
case
Godlynesse
muste
bée
their
rule
.
¶
Of
the
third
.
THe
third
place
is
of
Chrystes
shéepe
,
and
of
their
mark
,
and
that
there
is
but
one
shéepfold
and
one
shepherd
.
The
shéepe
of
Chryst
are
all
they
that
héer
Chryst
,
and
like
shéepe
doo
folowe
him
in
true
simplicitie
,
innocencie
,
méekenesse
,
and
obedience
.
Neither
are
there
any
other
marks
too
know
Chrystes
shéepe
by
,
than
deuotion
toward
God
,
charitie
towards
our
neighbour
,
purenesse
of
conuersation
,
and
a
certeyne
holy
carefulnesse
and
forwardnesse
in
our
vocation
.
And
where
as
he
sayeth
he
hath
other
shéepe
,
that
muste
bée
brought
in
too
the
same
fold
,
he
méeneth
that
there
is
one
holy
catholike
Churche
of
the
Iewes
and
Gentyles
toogyther
.
And
therwithal
he
expresseth
the
maner
how
the
shéepe
shal
bée
brought
togither
when
he
sayeth
:
And
they
shall
heere
my
voyce
.
The
preaching
of
the
gospell
therfore
,
and
the
beléeuing
of
the
Gospel
when
it
is
preached
,
causeth
vs
too
bée
gathered
into
Chrystes
shéepfold
.
They
that
vpon
this
place
doo
gather
,
that
before
Doomesday
there
shall
bée
so
greate
agréement
in
true
Religion
,
that
there
shall
bée
no
héeresies
nor
schismes
:
are
farre
wyde
.
For
all
the
foresayings
of
the
prophets
teach
the
contrary
.
And
Chryste
,
when
,
he
sayde
:
Thinke
yée
that
when
the
sonne
of
man
commeth
,
hée
shall
fynde
Faith
vppon
the
earth
?
ment
it
shoulde
come
to
passe
through
persecution
,
that
the
most
part
should
fall
from
the
fayth
.
And
the
néerer
that
the
day
of
the
Lord
approcheth
,
so
much
the
féercer
is
the
diuell
,
too
trouble
the
litle
flocke
of
Chryst
with
his
sophistrie
,
tyrannie
,
wickednesse
,
and
hypocrisie
.
Wherefore
let
vs
praye
too
Chryste
the
Shepherd
of
our
soules
,
that
he
will
defende
vs
in
so
great
perils
,
too
the
glorie
of
his
name
.
Too
whom
with
the
father
and
the
holy
ghost
,
bée
honour
praise
and
glorie
for
euer
.
Amen
.
The
third
Sunday
after
Easter
.
The
Gospell
.
Iohn
.
xuj
.
IESVS
sayde
vntoo
his
Disciples
:
After
a
while
ye
shal
not
see
me
:
and
agayn
after
a
whyle
ye
shall
see
mee
,
for
I
goe
too
the
father
.
Then
sayd
some
of
his
disciples
betwene
themselues
:
what
is
this
that
hee
sayeth
vntoo
vs
?
after
a
whyle
yee
shall
not
see
mee
,
and
agayne
after
a
whyle
ye
shall
see
me
,
and
that
I
go
to
the
father
?
They
sayd
therfore
:
what
is
this
that
he
sayth
:
after
a
while
?
wee
cannot
tell
what
he
sayth
.
Iesus
perceiued
that
they
would
aske
him
,
and
sayd
vnto
them
:
ye
enquire
of
this
betweene
your selues
,
bycause
I
sayd
:
after
a
whyle
ye
shall
not
see
mee
,
and
ageyne
,
after
a
whyle
ye
shall
see
mee
.
Verely
,
verely
,
I
say
vntoo
you
ye
shall
weepe
and
lament
,
but
contrarywise
,
the
world
shall
reioyce
.
Yee
shall
sorow
,
but
your
sorow
shall
bee
turned
too
ioy
.
A
woman
when
she
trauaileth
hath
sorowe
,
bycause
hir
houre
is
come
.
But
assone
as
shee
is
deliuered
of
the
chyld
,
she
remembreth
no
more
the
anguishe
,
for
Ioye
that
a
man
is
borne
intoo
the
world
.
And
yee
now
therfore
haue
sorowe
:
but
I
will
see
you
ageyne
,
and
youre
heartes
shall
reioyce
,
and
your
ioy
shal
no
man
take
from
you
.
The
exposition
of
the
text
.
A
His
gospel
is
part
of
that
sermon
that
Christ
made
too
his
disciples
at
his
Supper
,
the
day
before
he
suffred
,
in
which
sermon
he
taught
them
many
things
.
For
he
made
mention
of
his
owne
office
,
death
,
torments
,
resurrection
,
and
glorification
.
Moreouer
,
he
reasoned
concerning
the
Church
what
it
is
,
and
what
should
bée
the
state
of
it
in
this
world
:
as
that
it
shoulde
haue
aduersaries
which
should
assault
it
,
and
that
it
should
at
length
by
Faith
ouercome
all
hir
troubles
:
and
vntoo
this
parte
perteineth
also
this
present
Gospell
.
For
hée
comforteth
his
Disciples
,
whome
he
perceyueth
too
bée
sadde
for
his
foretelling
them
of
his
Crosse.
Hée
sheweth
them
before
,
that
hée
would
visit
them
ageine
,
assoone
as
he
were
risen
from
death
.
And
he
addeth
a
very
goodly
similitude
of
a
woman
trauelling
of
chyld
,
with
whom
the
church
shall
tast
the
like
fortune
.
For
like
as
the
sorowful
great
belyed
woman
,
taketh
excéedyng
great
comfort
of
the
birth
of
hir
chyld
:
Euen
so
the
Church
hauing
wrestled
out
of
the
miseries
of
this
present
life
,
shall
in
the
end
enioy
ful
glory
with
Christ
,
so
shée
continue
stedfast
in
his
faith
vntoo
the
end
.
The
places
are
thrée
.
-
1
Chrysts
forewarning
concerning
his
owne
death
and
Resurrection
.
-
2
The
weaknesse
of
the
apostles
:
and
so
consequently
of
all
mortall
men
,
-
3
The
Crosse
of
the
Church
in
this
world
,
and
the
glorious
and
ioyfull
deliuerance
of
the
same
.
¶
Of
the
firste
.
COncerning
the
death
and
resurrection
of
Chryst
,
I
will
speake
somwhat
bréefly
,
bicause
wée
haue
herd
all
thinges
alate
more
plenteously
.
After
a
whyle
yee
shall
not
see
mee
,
and
ageine
,
after
a
while
yee
shall
see
mee
:
for
I
goe
too
the
father
:
Héere
doth
Chryst
somwhat
darkly
foreshew
them
his
death
and
resurrection
:
But
his
méening
is
this
.
After
a
while
(
sayth
he
)
yee
shall
not
see
mee
,
that
is
too
say
,
I
shall
lye
dead
a
thrée
days
in
my
graue
,
so
that
you
shall
not
sée
mée
.
And
againe
after
a
while
yee
shall
see
mee
,
that
is
too
say
,
I
shall
be
raised
ageine
from
death
,
and
you
shall
sée
mée
fortie
days
before
I
ascende
visibly
into
heauen
,
and
be
taken
away
out
of
your
sight
by
a
cloude
.
And
this
is
it
that
he
sayeth
bicause
I
go
to
the
Father
,
that
is
too
say
,
after
my
death
,
I
shall
passe
from
persecution
to
the
glorie
of
heauen
.
What
?
is
he
not
present
with
his
churche
after
his
ascension
?
Yes
,
he
is
present
according
too
his
promise
,
euen
vntoo
the
end
of
the
worlde
.
Howbéeit
not
after
a
bodyly
maner
,
but
after
a
diuine
and
spiritual
maner
.
For
Gods
woord
and
the
holy
Ghost
are
the
glasse
▪
wherin
Chryst
will
be
holden
:
and
this
beholding
is
sufficient
,
wherwith
wée
must
be
contented
,
vntill
he
himselfe
come
to
iudgement
:
for
afterward
wée
shall
enioy
the
sight
of
him
for
euermore
.
But
why
did
hée
put
his
Disciples
in
minde
of
his
death
and
resurrection
?
Surely
there
be
many
causes
,
of
which
the
chéefe
is
this
,
which
he
alleageth
in
these
woords
.
I
haue
told
you
of
these
things
before
hand
,
that
when
they
bee
come
to
passe
,
you
may
beleeue
.
For
mens
minds
are
gretly
strengthned
,
when
they
sée
things
fall
out
▪
according
too
that
whiche
was
tolde
them
before
.
Neither
dyd
any
thing
more
raise
the
Apostles
,
than
that
they
saw
all
things
aunswerable
too
Chrystes
foresayings
:
wherby
they
might
bothe
vnderstand
his
Godhead
,
and
throughly
perceiue
his
office
.
Moreouer
the
Lordes
will
was
,
by
the
often
forewarnings
too
prouide
for
the
infirmitie
of
his
disciples
.
For
this
is
the
poynt
of
a
faythfull
maister
,
to
haue
a
consideration
of
their
capacitie
whome
he
taketh
vppon
him
to
teache
,
and
too
remedie
theyr
rawnesse
by
often
beating
the
selfe
same
things
intoo
their
heads
.
Besides
this
also
,
he
therfore
foretold
his
death
and
resurrection
,
too
the
intent
his
disciples
shoulde
knowe
that
he
knew
before
of
his
owne
death
and
resurrection
,
and
that
he
willingly
obeyed
the
father
,
euen
vntoo
death
,
too
the
intent
he
might
deliuer
vs
from
death
.
This
sermon
of
Chrystes
,
is
too
bée
applyed
vnto
vs
also
:
for
not
muche
vnlike
happeneth
vntoo
vs
.
Hée
sêemeth
too
bée
a
whyle
from
vs
,
when
he
leaueth
vs
comfortlesse
wrestling
vnder
the
crosse
.
And
afterwarde
ageyne
hée
is
séene
of
vs
,
when
hée
comforteth
vs
by
the
Gospell
,
and
manifesteth
the
presence
of
his
spirite
in
our
prayers
.
¶
Of
the
second
.
THe
rawnesse
of
Christes
disciples
in
matters
of
saluation
is
described
in
these
woords
.
What
is
it
(
say
they
)
that
he
sayth
,
After
a
while
yee
shall
not
see
mee
,
and
ageyne
after
a
while
yee
shall
see
mee
,
and
that
I
go
to
the
father
,
we
know
not
what
he
speaketh
.
It
is
a
greater
wonder
,
that
they
being
so
often
warned
of
the
Lordes
death
and
Resurrection
,
not
only
by
types
,
figures
and
riddles
:
but
also
by
expresse
woordes
,
coulde
neuer
the
more
vnderstande
him
.
What
is
the
cause
héerof
?
Surely
,
there
are
twoo
causes
.
One
is
,
for
that
an
opinion
once
conceiued
in
the
mynde
,
is
not
easly
pulled
out
,
specially
if
it
haue
taken
déepe
roote
.
The
Iewes
,
yea
and
the
Lords
Disciples
themselues
dreamed
that
Chrysts
gouernement
should
haue
bin
ciuill
,
so
as
Chryste
himselfe
béeing
made
chéefe
Emperor
,
should
subdue
the
whole
world
and
reign
ouer
it
,
and
that
his
disciples
should
haue
bin
next
about
him
:
whiche
thing
the
moother
of
Zebedies
children
declared
sufficiently
,
when
she
made
request
that
the
one
of
hir
sonnes
might
sit
at
Chrystes
right
hande
,
and
the
other
at
his
left
.
An other
cause
,
is
the
dimnesse
that
is
in
all
mankynd
,
wherby
it
commeth
to
passe
,
that
no
man
is
able
too
perceiue
the
things
that
pertein
too
God
,
vnlesse
he
haue
the
holy
Ghost
too
bée
his
teacher
.
Héerby
we
may
leene
,
first
too
bewaile
this
our
blindnesse
.
Secondly
too
héere
Gods
woord
more
often
,
wherby
we
may
bée
deliuered
from
this
dimnesse
of
ignorance
:
and
thirdly
to
craue
of
God
that
he
him selfe
will
teache
vs
according
too
that
place
of
the
.xxv.
Psalme
:
Leade
me
foorth
in
thy
truth
,
and
teach
mée
,
bycause
thou
art
the
God
of
my
saluation
.
Good
and
rightfull
is
the
Lord
,
therfore
shall
he
teach
sinners
in
the
way
.
But
wée
must
take
héede
that
when
the
Lorde
teacheth
,
we
shut
not
the
eares
of
our
hert
against
his
voyce
,
lyke
as
all
they
doo
that
héere
Gods
woorde
without
frute
.
As
for
those
that
so
stop
their
eares
against
Gods
voyce
,
they
may
at
length
deserue
too
be
left
vp
in
their
blindnesse
and
ignoraunce
for
euer
.
God
preserue
vs
that
we
incurre
not
this
penaltie
of
vnthankefulnesse
,
wherewith
wée
sée
many
to
be
horribly
punished
.
For
there
are
many
too
bée
found
,
that
if
a
man
aske
them
after
the
héering
of
a
Sermon
what
they
haue
brought
away
,
haue
not
a
woord
to
aunswer
.
But
if
yée
question
with
them
of
talke
had
at
a
feast
,
or
in
game
,
they
can
reherse
you
euery
thing
,
so
as
they
will
not
misse
ye
a
woord
.
What
is
the
reason
?
In
some
folke
,
the
cause
of
it
is
mannes
naturall
dulnesse
in
matters
of
Saluation
.
In
other
some
,
the
cause
of
it
is
the
punishment
of
sinne
also
:
that
héering
,
they
héere
not
,
and
vnderstanding
they
vnderstande
not
.
Wherfore
right
déere
beloued
,
let
vs
fall
too
amendement
of
lyfe
,
let
vs
call
vpon
God
for
help
,
and
when
wée
féele
in
our selues
a
wéerinesse
of
héering
and
learning
the
woord
of
God
.
Let
vs
by
and
by
think
that
the
diuel
layeth
a
snare
for
vs
,
and
let
vs
forthwith
flée
vntoo
Praier
,
beséeching
GOD
that
he
will
both
teach
vs
,
and
also
by
his
spirit
make
roome
for
his
woord
in
vs
.
¶
Of
the
third
.
VErely
verely
I
say
vntoo
you
,
that
you
shall
moorne
and
weepe
,
but
the
world
shall
reioyce
.
And
you
shall
be
sadde
,
but
your
sadnesse
shall
bee
turned
intoo
ioy
,
He
repeteth
the
same
thing
that
he
had
spoken
a
litle
before
,
concerning
his
death
and
Resurrection
.
For
by
thrée
signes
which
were
set
foorth
,
he
gaue
an
inklyng
what
should
come
after
,
although
somwhat
darkly
.
By
the
moorning
of
his
Disciples
,
is
signified
the
death
and
buriall
of
Chryste
.
By
the
gladnesse
of
the
world
is
signified
the
triumph
of
the
Iewes
kylling
Chryst.
For
when
they
had
put
him
too
death
,
they
thought
themselues
and
their
common
weale
too
bée
out
of
all
hazard
.
And
when
he
addeth
,
Your
sorow
shall
be
turned
intoo
ioy
.
Hée
signifieth
that
he
will
rise
ageyne
from
death
,
wherby
his
disciples
shall
conceiue
ioy
.
This
selfe
same
thing
declareth
he
by
the
similitude
of
the
woman
trauaylyng
with
chylde
,
whoo
as
long
as
she
is
in
hir
labor
féeleth
gréeuous
throwes
:
but
as
soone
as
shée
séeeth
the
child
borne
,
she
taketh
so
great
ioye
,
that
she
vtterly
forgetteth
the
paine
that
shée
felt
a
little
before
.
After
the
same
maner
the
disciples
of
the
Lord
felt
gret
sorow
of
mynde
,
when
the
Lord
was
dead
and
buried
:
but
anon
after
,
when
the
Lord
was
raised
ageyne
from
death
,
for
ioy
they
forgate
the
sorow
past
.
And
this
is
it
that
he
sayth
:
And
I
will
sée
you
agein
,
and
your
hart
shal
reioyce
,
bicause
you
shal
sée
mée
raised
from
death
,
and
no
man
shal
take
your
ioye
from
you
:
that
is
to
saye
,
I
shall
die
no
more
,
that
yée
should
be
cast
into
heauinesse
for
my
death
:
but
I
shall
liue
for
euer
,
&
so
instruct
you
by
my
spirit
concerning
the
knowledge
of
God
,
that
you
shall
haue
no
more
néed
too
aske
mée
any
moe
questions
.
Thus
haue
wée
playnly
séene
the
méenyng
of
the
Text.
And
nowe
are
all
these
things
too
bée
applyed
too
the
church
of
all
times
,
whiche
in
this
world
shall
bée
vnder
the
crosse
,
whyle
the
vngodly
reioyce
:
Howebéeit
at
length
when
Chryst
appéereth
,
it
shall
obteyne
full
&
perfect
ioy
,
wherof
shal
be
none
end
.
For
these
thréedays
wherin
our
Lord
suffered
and
rose
ageyn
,
are
an
image
of
the
crosse
of
the
church
,
and
of
the
ioy
of
the
world
,
that
is
to
say
,
of
the
vngodly
persecuting
Chryste
,
and
killing
him
in
his
membres
:
&
of
the
glorious
deliuerance
of
the
church
,
which
shal
at
that
time
be
full
,
when
our
Lord
shalle
come
in
the
clouds
with
glorie
and
great
power
,
and
shall
take
vp
those
that
bée
his
,
intoo
euerlasting
ioy
,
and
deliuer
the
vngodly
too
the
diuell
,
too
bée
tormented
with
eternall
paines
.
For
as
muche
then
as
this
place
admonisheth
vs
of
the
Crosse
of
the
Churche
,
and
of
the
glorious
deliuerance
of
the
same
,
I
will
first
shew
what
the
Crosse
is
,
and
how
diuers
:
next
what
are
the
causes
of
the
Crosse
:
Then
the
difference
betwéene
the
crosse
of
the
Godly
,
and
the
punishments
of
the
vngodly
:
Also
with
what
minde
the
Godly
may
beare
the
crosse
:
and
lastly
from
whence
comfort
is
too
bée
sought
vnder
the
Crosse.
What
is
the
Crosse
?
It
is
any
affliction
whereunto
the
members
of
Chrysts
Church
are
subiect
in
this
world
,
wherof
there
seme
to
be
foure
differences
.
For
the
crosse
of
a
godly
person
,
is
first
either
a
gréefe
of
mynd
and
affliction
of
body
,
and
that
for
sundry
causes
:
as
for
the
receiuing
of
some
losse
,
for
the
sorowfull
mischaunce
of
some
fréend
,
for
thirst
,
nakednesse
,
imprisonment
,
or
torture
,
as
holy
Iacob
had
exceding
gréefe
of
mynde
for
the
losse
of
his
sonne
Ioseph
:
Ioseph
suffred
affliction
of
body
in
the
prison
:
Lazarus
felt
hunger
and
the
peyne
of
his
byles
at
the
richmans
gate
:
and
many
are
exercised
at
this
day
with
sundry
troubles
and
gréefes
both
of
mind
and
body
.
2
Or
it
is
a
most
sharpe
fight
betwene
the
fleshe
and
spirite
in
the
Godly
.
For
the
fleshe
lusteth
alwayes
ageynst
the
spirit
,
and
now
and
then
getteth
the
vpper
hand
,
séeming
to
giue
the
spirit
an
vtter
ouerthrowe
:
as
wée
sée
in
Dauid
,
who
being
ouercome
with
the
concupiscences
of
the
fleshe
,
felt
intoo
the
most
heynous
offences
of
murther
and
aduoutrie
,
and
had
perished
for
euer
,
had
he
not
bin
called
back
too
repentance
,
and
the
flesh
subdued
agein
vnder
obedience
of
the
spirit
.
Heervpon
Paule
cryeth
out
,
whoo
shal
deliuer
mée
from
the
body
of
this
death
?
The
grace
of
God
,
through
Iesus
Chryst.
3
Or
it
is
a
hardnesse
and
distresse
of
vocation
in
household
state
,
ciuil
state
,
or
ecclesiasticall
state
,
that
is
too
say
,
of
priuate
,
publik
,
&
ecclesiastical
state
.
How
great
a
crosse
euen
the
godly
husbands
&
wiues
féele
,
in
bringing
vp
their
children
,
and
in
séeking
néedefull
things
whereby
too
liue
,
they
know
that
haue
had
the
triall
of
it
.
Such
as
beare
office
,
as
kings
,
noble
men
,
counsellors
,
and
presidents
,
are
not
frée
from
the
crosse
:
at
least
wise
if
they
bée
godly
.
So
also
godly
bishops
,
parish
préests
,
and
the
other
ministers
of
the
Churches
,
doo
oftentimes
féele
a
crosse
,
by
reason
of
the
difficultie
of
their
office
.
4
Or
else
the
crosse
is
a
punishment
for
some
certayne
fault
.
Like
as
there
bée
many
causes
of
the
troubles
of
the
Church
,
of
which
causes
I
will
now
intreate
.
What
then
are
the
causes
of
the
crosse
of
the
church
:
Certein
causes
of
the
crosse
are
within
vs
,
and
certein
without
vs
.
Within
vs
are
thrée
causes
of
the
crosse
:
whereof
the
first
is
sinne
inhabiting
in
vs
,
that
is
too
say
,
originall
sinne
.
If
this
sinne
were
not
brydled
,
it
woulde
bring
foorth
damnable
frutes
.
The
seconde
is
,
Concupiscence
shooting
out
of
the
same
,
as
a
flame
out
of
fire
:
which
flame
vnlesse
it
were
quenched
with
the
water
of
the
Crosse
,
woulde
kindle
the
fire
of
hell
.
The
thirde
cause
is
,
that
there
bée
in
vs
daylye
backslydings
,
which
originall
sinne
procureth
by
his
concupiscences
.
Seuen
times
in
a
day
(
sayth
Salomon
)
dooth
the
righteous
man
fall
,
and
riseth
ageine
.
These
dayly
fallings
dooth
the
crosse
stay
that
is
layd
vpon
vs
by
God
too
the
intent
wée
should
not
bée
damned
with
the
world
in
our
sinnes
.
Besides
these
,
there
are
also
causes
of
the
crosse
without
vs
,
but
of
an
other
nature
.
For
God
of
his
fatherly
goodnesse
visiteth
vs
with
his
rod.
For
whomsoeuer
hée
receyueth
,
him
hée
chastiseth
,
with
none
other
affection
than
the
good
father
.
Agein
,
the
diuil
lies
in
wait
for
the
church
,
as
wée
sée
in
Iob
,
but
God
appointeth
him
bounds
,
beyond
which
he
is
not
able
too
raunge
.
Moreouer
the
limmes
of
the
diuell
,
that
is
too
say
,
tyrants
and
euill
men
in
this
world
,
which
trouble
the
Church
in
this
life
.
Also
there
bée
other
causes
of
the
crosse
,
which
I
will
let
passe
,
and
speake
of
the
difference
betwéene
the
crosse
of
the
godly
,
and
the
punishment
of
the
vngodly
.
What
is
the
difference
then
betwéene
the
Crosse
of
the
godly
,
and
the
punishment
of
the
vngodly
,
sith
wée
sée
as
wel
the
godly
as
vngodly
striken
with
gréeuous
miseries
in
this
world
?
surely
there
bée
many
differences
.
The
first
difference
is
taken
of
the
efficient
causes
.
For
as
the
affection
of
the
godly
procéedeth
of
the
fatherly
loue
of
the
heuenly
father
towards
his
children
:
so
the
punishments
of
the
wicked
procéede
of
the
wrath
and
sore
displeasure
of
the
iust
iudge
god
,
who
punisheth
the
wicked
as
his
enemies
and
aduersaries
.
The
second
difference
is
taken
of
the
finall
causes
,
for
the
godly
are
exercised
with
the
crosse
too
their
good
:
but
the
vngodly
are
striken
with
punishementes
too
their
vndooing
,
vnlesse
they
amende
.
The
thirde
difference
is
taken
of
the
effects
.
For
the
godly
doo
blisse
God
,
and
call
vpon
him
in
their
crosse
,
as
Iob
dyd
.
But
the
vngodly
freat
at
God
,
and
are
angry
with
him
.
The
godly
are
nurtured
:
the
vngodly
are
confounded
.
The
godly
are
tried
:
the
vngodly
are
distroubled
.
The
godly
vnder
the
crosse
doo
hope
:
the
vngodly
do
despaire
.
The
fourth
difference
is
taken
of
the
time
.
The
godly
are
afflicted
for
a
shorte
time
,
that
afterwarde
they
may
bée
glorified
with
Christ
their
head
:
but
the
vngodly
are
wrapped
in
mischéefe
for
euer
.
Whose
present
affliction
is
as
it
were
a
handfull
of
their
endlesse
paines
in
hell
.
The
fifth
difference
is
taken
of
the
place
.
The
godly
are
chastized
in
this
world
only
:
but
the
fire
of
the
vngodly
shal
neuer
bée
quenched
.
For
héere
they
are
tormented
with
an
euill
conscience
,
and
in
the
woorld
too
come
they
shal
bée
ouerwhelmed
with
Gods
euerlasting
wrath
,
and
suffer
punishement
that
neuer
shall
haue
ende
.
So
haue
wée
the
differences
of
the
crosses
of
the
godly
,
and
the
punishments
of
the
vngodly
.
Now
wil
I
adde
a
few
things
concerning
the
comforte
,
wherewith
the
godly
muste
raise
vp
them selues
vnder
the
Crosse.
From
whence
then
is
comforte
too
bée
sought
?
First
the
godly
that
is
pressed
vnder
the
crosse
,
shall
consider
two
thinges
in
his
affliction
:
namely
iudgement
,
and
mercie
.
Iudgemente
,
that
hée
is
punished
for
his
sinnes
.
Therefore
sayeth
Chryste
:
Sinne
not
,
leaste
some
woorser
thing
happen
vntoo
thée
.
And
mercie
,
that
hée
is
punished
too
the
intent
hée
shoulde
turne
and
repent
,
according
too
this
text
.
1.
Cor.
11.
When
wée
are
iudged
of
the
Lorde
,
wée
are
chastized
,
that
wée
bée
not
damned
with
this
worlde
.
Therfore
when
the
faythful
is
exercised
with
the
crosse
,
let
him
séeke
comforte
at
the
fatherly
mercy
of
God
.
Secondly
,
the
godly
in
his
crosse
,
shall
take
comforte
by
examples
,
whereof
many
are
recited
in
the
.xj.
too
the
Hebrues
.
And
Paule
dooth
oftentimes
lay
before
vs
the
example
of
Chryst
,
too
which
it
behoueth
vs
too
become
conformable
vnder
the
Crosse
,
that
wée
may
be
gloryfied
with
him
in
time
too
come
.
For
the
godly
suffereth
with
Chryste
,
as
it
were
a
member
of
his
.
For
like
as
Chryst
suffered
,
first
that
hée
might
obey
the
Father
,
and
secondly
,
that
hée
mighte
vanquishe
and
condemne
our
sinne
:
so
must
wée
also
obey
GOD
vnder
the
crosse
,
bothe
too
vanquishe
and
too
condemn
our
owne
sinne
:
not
by
making
satisfaction
for
it
as
hée
didde
,
but
by
mortifying
it
.
Thirdly
,
the
godly
shall
fetche
comfort
at
the
endes
of
the
Crosse.
For
the
godly
is
not
chastized
with
the
Crosse
,
too
the
end
hée
should
perrish
:
but
too
the
end
hée
may
bée
holden
in
,
and
as
it
were
reyned
with
a
certeine
brydle
from
falling
away
from
God
.
Fourthly
,
the
godly
shal
confort
him self
with
the
presence
of
God
:
for
thus
saith
God
:
I
am
with
thée
in
tribulation
.
For
if
God
defended
vs
not
with
his
presence
in
our
crosse
,
our
harts
would
vtterly
faile
,
and
wée
should
renounce
our
profession
.
Fiftly
the
godly
shall
take
comforte
at
the
promise
of
deliuerance
,
asuagement
of
paines
,
and
at
Gods
helpe
.
Our
fathers
cryed
vntoo
thée
(
sayeth
the
Psalme
)
and
thou
heardest
them
.
Sixtly
,
the
godly
shall
séeke
comfort
by
comparing
the
present
affliction
with
the
glory
too
come
.
The
one
lasteth
but
a
moment
,
the
other
is
eternall
.
Let
this
suffise
concerning
the
crosse
of
the
godly
.
GOD
graunt
vs
grace
too
glorifie
him
with
true
patience
vnder
the
Crosse
,
through
our
Lord
Iesus
Chryste
,
too
whom
bée
honour
and
glorie
world
without
end
.
Amen
.
The
iiij
.
Sunday
after
Easter
.
¶
The
Gospell
.
Iohn
.
xvj
.
IEsus
sayed
vntoo
his
Disciples
:
Now
I
go
my
waye
vntoo
him
that
sent
mee
,
and
none
of
you
asketh
mee
whyther
I
go
.
But
bycause
I
haue
sayed
suche
things
vntoo
you
,
your
harts
are
ful
of
sorow
.
Neuerthelesse
I
tel
you
the
trueth
,
it
is
expedient
for
you
that
I
go
away
,
For
if
I
go
not
away
,
that
comforter
will
not
come
vntoo
you
.
But
if
I
depart
,
I
wil
send
him
vntoo
you
.
And
when
he
is
come
,
he
will
rebuke
the
world
of
sinne
,
and
of
ryghtuousnesse
,
and
of
iudgement
.
Of
sinne
,
bycause
they
beleeue
not
on
mee
.
Of
rightuousnesse
,
bicause
I
go
too
my
Father
,
and
yee
shall
see
me
no
more
.
Of
iudgement
,
bicause
the
Prince
of
this
world
is
iudged
alreadie
.
I
haue
yet
manye
things
too
say
vntoo
you
,
but
yee
cannot
beare
them
away
now
:
how
be
it
when
he
is
come
(
whiche
is
the
spirite
of
truthe
)
he
wil
lead
you
intoo
all
trueth
.
Hee
shall
not
speake
of
him selfe
,
but
whatsoeuer
he
shall
heare
,
that
shall
he
speak
:
and
he
wil
shew
you
things
too
come
.
He
shall
glorifie
mee
for
hee
shall
receiue
of
mine
,
and
shall
shew
vntoo
you
.
All
things
that
the
Father
hathe
,
are
mine
:
therefore
sayde
I
vntoo
you
,
that
he
shall
take
of
mine
,
and
shew
vntoo
you
.
The
exposition
of
the
text
.
THis
gospel
is
a
péece
of
that
sermon
that
Christ
made
after
Supper
,
the
night
before
he
suffred
,
wherin
(
as
I
tolde
you
this
day
seuennight
)
he
warned
his
Disciples
aforehande
of
his
Passion
,
Death
,
and
Resurrection
:
and
disputed
of
the
persecution
and
comfort
of
the
Churche
,
and
the
state
of
his
kingdome
,
of
what
sorte
it
shoulde
bée
vntoo
the
ende
of
the
world
:
and
that
too
this
end
,
that
his
Disciples
should
be
confirmed
in
the
faith
,
and
not
renounce
their
profession
,
for
the
crosse
and
stumbling
blockes
thervpon
risen
among
many
.
This
also
was
the
cause
of
this
Sermon
that
I
haue
rehearsed
:
the
effect
wherof
is
,
that
Chryst
promiseth
to
his
church
an
aduocate
,
teacher
,
and
gouerner
,
the
holy
Ghost
.
Wherby
is
shewed
the
difference
betwéene
the
administration
of
the
ciuill
gouernement
,
and
the
kingdome
of
Chryst.
For
that
hath
néede
of
outwarde
sinues
,
as
lawes
,
decrées
of
magistrates
,
open
punishmentes
.
&c.
But
this
is
gouerned
by
the
woord
,
by
the
spirite
,
by
fatherly
discipline
,
and
by
sacraments
.
The
places
are
thrée
.
-
1
The
profite
and
néedefulnesse
of
Chrysts
departure
too
the
Father
,
wherein
the
kingdome
of
Chryste
is
described
.
-
2
What
the
holy
Ghost
dooth
in
the
world
.
-
3
Of
the
saying
:
I
haue
many
things
too
say
vntoo
you
,
but
you
are
not
able
too
beare
them
away
at
this
time
.
¶
Of
the
first
.
I
Go
too
him
that
sente
mee
,
and
none
of
you
asketh
mee
whither
goest
thou
?
that
is
too
say
:
Nowe
is
my
death
at
hande
,
and
my
victorie
ouer
death
,
which
when
I
haue
obteyned
,
I
will
ascende
too
my
father
.
That
the
Lorde
speaketh
so
darklye
,
hée
dooth
it
too
this
purpose
,
too
stirre
vp
his
Disciples
too
make
more
diligent
enquirie
of
his
Death
and
resurrection
.
But
they
for
all
that
thought
nothing
lesse
than
that
he
whom
they
had
acknowledged
too
bée
the
Messias
,
should
bée
deliuered
too
so
reprochful
a
death
:
so
blinde
is
reason
in
matters
perteyning
to
God
.
It
créepeth
héer
vpon
ground
,
it
can
not
déeme
aright
of
heauenly
things
,
and
of
Chrysts
kingdome
.
Bicause
(
sayth
he
)
I
haue
tolde
you
these
things
,
your
hartes
are
filled
with
sorow
,
that
is
too
say
,
bicause
yée
haue
herd
me
make
mention
of
my
death
&
crucifying
,
yée
are
striken
with
sorow
.
For
yée
vnderstand
not
what
good
my
death
and
Resurrection
shall
bring
you
.
But
I
tell
you
truth
:
it
is
expedient
for
you
that
I
go
,
as
if
he
had
saide
:
Yée
shal
not
thinke
of
my
death
,
as
of
the
death
of
an
other
man
:
but
know
yée
this
,
that
my
death
,
my
resurrection
,
and
my
gooing
too
the
father
,
shall
bring
singuler
profite
vnto
you
.
The
profite
in
effect
is
this
.
Like
as
Chryste
was
borne
,
circumcised
,
offered
in
sacrifice
,
and
a
teacher
vntoo
vs
:
so
also
was
he
put
too
death
,
and
raised
agein
from
death
for
our
saluation
,
conditionally
,
that
wée
leane
vpon
him
by
stedfast
faith
.
Whervpon
is
that
saying
the
.x.
too
the
Romans
.
If
thou
beléeue
in
thy
hart
that
God
hath
raysed
vp
Iesus
Chryste
from
death
,
thou
shalt
bée
safe
.
This
profite
of
Chrysts
gooing
away
,
his
disciples
vnderstoode
not
:
but
onely
dreamed
of
a
worldly
kingdome
,
wherein
Chryst
as
the
highest
Monarche
shoulde
holde
the
souerayntie
.
For
if
I
go
not
away
,
that
comforter
shall
not
come
vntoo
you
,
as
if
he
had
saide
,
I
shall
suffer
for
your
sakes
,
I
shall
rise
agein
for
your
sakes
,
I
shall
go
too
the
father
for
your
sakes
:
that
from
thence
I
may
sende
you
a
sanctifier
,
a
comforter
,
and
an
aduocate
.
In
these
woords
he
giueth
vs
too
vnderstande
two
things
:
the
one
is
,
that
the
Church
shall
haue
enemies
in
this
world
,
and
that
it
shal
be
exercised
with
the
crosse
.
The
other
is
,
that
in
the
crosse
and
in
persecution
,
it
shall
haue
the
holy
Ghost
a
comforter
and
aduocate
,
whom
he
shall
giue
vntoo
it
.
For
thus
he
sayth
:
And
when
I
am
gone
I
wil
send
him
vntoo
you
.
All
these
things
tend
too
this
purpose
,
that
when
the
Disciples
shoulde
sée
Chryste
betrayed
by
Iudas
,
caught
too
be
punished
,
and
condemned
to
most
shameful
death
,
they
should
by
some
meanes
take
hart
too
them
,
vpon
trust
of
these
promises
of
Chryste
.
From
hence
also
let
vs
séek
comforte
,
as
often
as
we
bée
afflicted
in
the
kingdome
of
the
worlde
,
and
let
vs
thinke
vppon
the
difference
betwéene
Chrystes
kingdome
and
the
kingdome
of
the
world
.
In
that
,
is
the
holy
Ghost
an
aduocate
and
comforter
,
whome
the
Father
shall
giue
too
them
that
aske
,
according
too
Chrystes
promise
:
and
hée
shall
giue
the
holy
Ghoste
too
them
that
aske
:
but
in
this
there
is
affliction
and
miserie
.
¶
Of
the
second
.
IN
the
seconde
parte
,
the
texte
telleth
what
the
holy
Ghoste
shall
doo
in
the
world
.
When
he
commeth
(
sayth
hée
)
he
shal
reprooue
the
worlde
of
sinne
,
of
rightuousnesse
,
and
of
iudgement
.
Of
sinne
,
bycause
they
haue
not
beleeued
in
me
:
of
rightuousnesse
,
bycause
I
go
too
my
Father
,
and
now
yee
shall
not
see
mee
:
and
of
iudgement
,
bycause
the
Prince
of
this
world
is
iudged
already
.
These
woordes
of
Chryste
are
too
bée
referred
vntoo
twoo
times
,
namely
vntoo
that
time
that
followed
immediately
after
the
Lordes
Ascension
,
and
too
the
reste
of
the
whole
time
vntoo
the
end
of
the
worlde
:
First
therefore
wil
I
shew
how
these
woords
are
too
bée
vnderstoode
in
respecte
of
the
time
that
followed
immediatly
after
the
Ascension
of
the
Lorde
,
when
the
holy
Ghoste
was
giuen
visibly
too
the
Apostles
vpon
Whitson
Sunday
.
First
he
sayth
:
the
holy
Ghoste
shall
reproue
the
world
of
sinne
,
that
is
too
say
,
The
holy
ghost
shall
manifestly
conuince
that
too
bée
sinne
,
whiche
the
world
thinketh
too
bée
no
sinne
.
For
the
worlde
(
that
is
too
say
,
mine
enimies
of
whome
I
am
reiected
,
despised
and
nayled
too
the
crosse
)
béeing
conuicted
by
the
manifeste
witnesse
of
the
holy
Ghoste
and
their
owne
conscience
,
shall
confesse
it selfe
too
haue
doone
amisse
,
and
also
too
haue
synned
very
gréeuously
in
that
it
hath
not
beléeued
on
mée
,
whiche
thing
héertofore
it
took
too
bée
no
sinne
at
all
.
How
true
this
is
,
they
beare
witnesse
,
whome
Peter
reproueth
of
murther
in
the
seconde
of
the
Actes
.
For
they
béeing
conuicted
of
their
sinne
,
say
:
Men
and
brethren
what
shal
we
doo
?
Thus
are
these
men
compelled
too
confesse
their
murther
:
and
too
acknowledge
them
selues
too
haue
sinned
gréeuously
,
in
killing
him
on
whome
they
ought
rather
too
haue
beléeued
.
Secondly
hée
shall
reproue
the
worlde
of
rightuousnesse
,
that
is
too
saye
,
the
Holye
Ghoste
shall
cléerely
conuince
,
that
that
is
rightuousnesse
whiche
the
worlde
thinketh
too
bée
no
rightuousnesse
.
For
the
holy
Ghoste
shall
proue
openly
beefore
the
worlde
,
that
Chryste
was
rightuous
in
déede
,
whiche
thing
the
proude
Pharisies
and
the
worlde
thoughte
not
,
but
Chryste
confirmed
his
rightuousnesse
by
his
deede
.
That
it
is
so
,
it
appéereth
by
the
reason
added
:
For
(
sayeth
hée
)
I
go
vntoo
my
Father
and
you
shall
see
mee
no
more
:
that
is
too
say
,
When
the
worlde
shall
sée
openly
in
the
Church
that
I
haue
sheaded
the
holye
Ghoste
intoo
you
,
it
shall
bée
compelled
too
confesse
that
I
was
rightuous
in
very
déede
,
and
not
an
vngodly
&
blasphemous
person
,
in
that
I
sayd
,
I
was
the
sonne
of
GOD
,
for
the
holy
Ghoste
shall
beare
witnesse
of
mine
innocencie
.
Furthermore
,
the
holy
Ghoste
shall
reproue
the
worlde
of
iudgemente
,
that
is
too
say
,
the
holy
Ghoste
shall
cléerely
conuince
,
that
that
iudgement
is
already
giuen
,
whiche
the
worlde
thinketh
not
:
for
hée
shall
beare
witnesie
that
the
Prince
of
this
worlde
is
iudged
.
What
is
that
?
The
worlde
whiche
called
me
Chryste
in
mockage
,
and
did
bid
me
come
downe
from
the
Crosse
,
shal
bée
conuinced
by
the
holy
Ghoste
(
whome
I
shall
poure
out
vppon
you
on
Whitsonday
)
that
it
hath
iudged
amisse
.
For
the
holy
Ghost
shal
bring
too
passe
,
that
they
shall
in
very
déed
vnderstand
and
knowe
,
how
that
I
hauing
vanquished
the
Deuil
by
my
resurrection
,
doo
beare
the
whole
swaye
in
the
worlde
,
when
no
man
shall
bée
able
too
withstande
you
.
This
is
the
meaning
of
these
woordes
,
if
wée
referre
them
vntoo
the
woorking
of
the
holy
Ghoste
vpon
Whitson
Sunday
,
whiche
thing
wée
must
néedes
doo
.
And
yet
they
belong
not
so
precisely
too
that
time
,
but
that
they
bothe
may
and
must
also
bée
referred
too
the
whole
time
folowing
,
euen
vntoo
the
ende
of
the
worlde
,
according
as
I
will
shew
by
and
by
.
First
therefore
,
the
holy
Ghoste
shall
reproue
the
worlde
of
sinne
,
that
is
too
say
,
shall
shewe
it
too
bée
giltie
of
sinne
.
Of
what
sinne
?
For
that
(
sayth
hée
)
they
beléeued
not
in
mée
.
And
are
there
none
other
sinnes
that
the
holy
Ghost
shal
reproue
than
vnbeléefe
,
or
not
too
beléeue
on
Chryst
?
Yes
surely
there
are
infinite
and
horrible
sinnes
ageinst
the
firste
and
seconde
table
.
Why
then
did
hée
put
this
alone
?
Bicause
as
long
as
this
remayneth
,
the
rest
also
are
reteyned
with
it
:
and
when
this
goeth
away
,
the
reste
are
released
.
Therefore
like
as
all
other
sinnes
are
where
vnbeléefe
is
:
so
where
as
is
fayth
in
Chryste
,
all
sinnes
are
forgiuen
.
For
euerlasting
life
is
promised
too
him
that
beleeueth
,
which
should
not
be
done
vnlesse
the
sinnes
were
forgiuen
.
Héere
then
wée
sée
how
néedeful
a
thing
it
is
too
beléeue
in
Chryste
.
But
what
is
too
beléeue
in
Chryst
?
It
is
too
persuade
a
mannes
selfe
that
Chryste
is
the
highe
Préeste
and
King
,
who
by
his
death
hathe
made
satisfaction
for
sinne
,
and
by
his
glorious
resurrection
hathe
broughte
rightuousnesse
,
or
that
by
his
bloud
,
he
who
is
bothe
GOD
and
man
,
hathe
purchased
a
Churche
vntoo
him selfe
.
Actes
.
20.
This
fayth
is
not
the
woorke
of
man
,
but
of
God
.
It
springeth
not
of
reason
,
but
of
Gods
woord
.
Moreouer
the
woord
of
GOD
is
of
twoo
sortes
:
Law
and
Gospel
.
The
law
pulleth
away
trust
in
our selues
and
the
Gospel
woorketh
trust
in
Chryst.
For
the
law
setteth
before
vs
the
rightful
wil
of
GOD
:
namely
that
wee
should
keep
the
Law
,
or
otherwise
too
bée
damned
by
the
wil
of
God
.
The
gospel
setteth
before
vs
the
gracious
wil
of
God
,
which
is
,
that
God
forgiuing
our
sinnes
,
wil
receiue
vs
intoo
his
fauour
for
Chrysts
sake
.
Therfore
like
as
by
the
law
we
come
too
the
knowledge
of
our
owne
weaknesse
,
and
by
this
too
the
knowledge
of
Gods
rightful
wil
and
iudgement
,
and
so
consequently
too
despaire
:
so
by
the
vnderstanding
of
the
Gospel
,
wée
come
vntoo
the
knoweledge
of
Gods
mercy
for
Chrystes
sake
,
who
was
giuen
too
bée
made
a
Sacrifice
,
that
hée
mighte
take
away
the
sinnes
of
al
that
beléeue
in
him
.
By
this
knowledge
,
through
the
woorking
of
the
holy
Ghoste
,
is
conceyued
faith
,
whereby
all
sinnes
are
abolished
,
and
Chrystes
rightuousnesse
offered
vntoo
vs
,
that
wée
bée
no
more
condemned
as
sinners
,
but
appéere
in
Gods
sight
rightuous
&
as
his
sonnes
:
too
whom
eternall
life
is
promised
for
an
inheritaunce
,
according
too
this
Scripture
,
hée
that
beléeueth
in
the
sonne
hath
euerlasting
life
:
but
hée
that
beléeueth
not
on
the
Sonne
shall
not
sée
life
,
but
the
wrath
of
GOD
abideth
vppon
him
.
Why
so
?
Bicause
he
abideth
in
his
sinne
,
for
the
whiche
he
is
bound
vntoo
euerlasting
paine
,
according
too
that
saying
,
hée
that
beléeueth
not
in
the
sonne
,
the
wrath
of
God
abideth
vpon
him
.
By
the
name
of
wrath
is
signified
curse
&
paine
,
ioyned
with
damnation
.
Héerby
it
appéereth
how
néedful
faith
is
,
&
what
it
bringeth
too
passe
.
Then
foloweth
.
And
he
shall
reproue
the
worlde
of
rightuousnesse
,
bycause
I
go
too
the
Father
,
and
you
shall
see
mee
no
more
.
That
is
,
the
holy
Ghost
shal
reproue
the
world
,
for
not
folowing
true
rightuousnesse
,
wherthrough
wée
might
stand
before
GOD
.
And
this
true
rightuousnesse
is
the
rightuousnesse
of
Chryste
,
namely
that
hée
going
too
the
father
is
there
an
high
Préest
and
intercessour
for
the
beléeuers
:
for
Christs
suffering
and
intercession
too
the
Father
is
the
rightuousnesse
of
the
beléeuers
.
But
bycause
the
faithlesse
worlde
beléeueth
not
this
,
it
is
reprooued
of
the
holy
Ghoste
.
For
he
effectually
conuinceth
,
that
righteousnesse
cannot
happen
too
men
by
any
meanes
else
,
than
by
the
imputation
of
Chrystes
rightuousnesse
,
which
falleth
too
their
lot
that
beléeue
on
him
.
These
are
strange
and
woonderful
things
too
them
that
vnderstande
not
the
righteousnesse
of
Faith
,
but
dreame
themselues
too
bée
righteous
eyther
for
the
outwarde
obedience
of
the
law
,
or
for
mennes
traditions
,
as
the
Pharisies
in
olde
time
,
and
our
Papistes
doo
in
these
dayes
.
These
perceyue
not
that
all
the
woorks
of
the
worlde
are
farre
more
imperfect
,
than
that
they
can
ouercome
the
power
of
the
Deuill
and
Death
.
But
how
is
it
proued
that
Chrysts
obedience
is
our
righteousnesse
?
It
is
proued
by
most
grounded
testimonies
of
the
scripture
.
Paule
Rom.
5.
Like
as
by
the
disobedience
of
one
man
,
(
namely
of
Adam
)
many
became
sinners
:
So
by
the
obedience
of
one
(
namely
of
Chryst
)
many
shall
bée
made
rightuous
.
Wée
haue
this
rightuousnesse
of
Chryste
imputed
vntoo
vs
,
when
wée
beléeue
on
him
,
according
too
that
text
too
the
Romanes
.
With
the
hart
wee
beléeue
vntoo
rightuousnesse
.
Also
:
Abraham
beléeued
God
,
and
it
was
imputed
too
him
for
rightuousnesse
.
Paule
Rom.
3.
Wée
suppose
that
a
man
is
made
rightuous
by
Faith
,
without
the
déedes
of
the
law
.
The
selfe
same
thing
méeneth
Christ
in
this
place
,
when
he
sayth
:
The
holy
Ghost
shall
reproue
the
world
of
rightuousnesse
,
bicause
I
go
too
the
father
.
That
is
,
the
holy
Ghost
shall
not
only
proue
me
too
haue
bin
rightuous
,
but
also
shall
manifestly
shew
that
I
am
the
rightuousnesse
of
them
that
beléeue
in
mée
.
It
foloweth
further
.
And
the
holy
ghost
shall
reproue
the
world
of
iudgement
,
bicause
the
prince
of
this
worlde
is
iudged
.
That
is
,
the
holy
ghost
shall
(
mauger
the
worlde
)
proue
me
too
bée
that
séede
that
was
promised
too
tread
downe
the
Serpentes
head
,
that
is
too
say
,
that
should
iudge
the
Prince
of
this
woorld
,
with
whom
also
are
all
his
members
iudged
and
condemned
.
For
if
the
head
bée
condemned
,
what
can
the
members
doo
?
Wherefore
let
the
Deuill
rage
ageynst
the
godly
as
muche
as
he
listeth
:
yet
is
he
able
too
doo
nothing
.
He
shall
lye
in
wayte
truely
:
but
he
shall
not
ouerthrowe
vs
,
as
long
as
wée
kéepe
our
Faythe
strong
and
stable
.
For
thus
sayth
Iohn
.
This
is
the
victorie
that
ouercommeth
the
worlde
,
euen
your
faith
.
By
the
world
is
ment
Sathan
himself
with
al
his
band
of
Tyrants
,
Sophisters
,
Hipocrits
and
meritmongers
.
For
Christ
by
his
spirit
confoundeth
the
iudgement
of
Sathan
,
whoo
by
his
gard
condemneth
the
gospel
.
For
he
shal
not
stoppe
the
course
of
the
Gospel
,
although
he
oftentimes
attempt
it
with
riuers
of
blud
,
from
the
beginning
of
the
world
vntoo
this
day
,
and
specially
after
Chrysts
Resurrection
.
Wée
haue
in
what
sort
the
holy
Ghost
shall
reproue
the
world
.
Now
let
vs
shortly
see
what
hée
dooth
in
the
Churche
.
First
he
is
present
effectually
in
the
woord
&
the
sacraments
.
For
wheresoeuer
the
woorde
of
God
is
preached
purely
,
and
the
Sacraments
ministred
according
to
Chrysts
institution
,
there
is
he
present
,
and
will
worke
effectually
in
the
héerers
of
the
woord
,
and
in
the
partakers
of
the
Sacramentes
.
But
as
for
them
that
either
héer
the
woord
slightly
,
or
vse
the
Sacraments
without
reuerence
,
they
set
themselues
ageinst
the
holy
Ghost
,
and
despise
the
ministration
of
the
word
and
Sacraments
,
too
their
owne
harme
and
damnation
.
Ageine
(
as
this
Texte
teacheth
)
the
holy
Ghoste
is
present
in
the
Churche
,
as
a
comforter
,
aduocate
,
and
teacher
of
the
truth
.
For
we
in
the
world
are
pressed
with
many
inconueniences
,
ageinst
which
we
haue
néede
of
a
comforter
:
least
being
discouraged
with
aduersities
,
we
should
renounce
our
profession
.
Our
aduersarie
the
Diuel
accuseth
vs
dayly
,
as
he
accused
Iob.
Héer
could
we
not
stand
without
our
aduocate
,
who
warranteth
vs
that
God
is
at
one
with
vs
,
and
wil
not
cast
vs
away
for
our
sinnes
,
so
we
fal
too
repentance
.
Besides
this
,
wée
are
infected
with
muche
and
déepe
ignorance
,
so
as
we
are
not
able
to
vnderstand
gods
matters
.
Wherfore
wée
haue
néede
of
the
holy
ghost
too
teach
vs
,
who
wil
lead
vs
intoo
all
trueth
,
according
to
Chrysts
promise
.
And
when
the
spirite
of
truth
shall
come
,
he
shall
teach
you
all
truth
.
The
holy
ghost
commeth
after
two
sorts
:
visibly
and
inuisibly
.
Hée
came
visibly
,
intoo
the
Apostles
vppon
Whitson-Sunday
,
as
wée
shall
hear
when
the
time
commeth
.
He
commeth
inuisibly
intoo
mennes
harts
,
when
the
Gospel
is
preached
,
and
he
sealeth
vp
the
truthe
of
the
Gospell
in
the
hartes
of
the
hearers
.
Chryste
speaketh
of
both
the
commings
of
the
holy
Ghoste
.
For
that
whiche
went
before
in
the
Apostles
visibly
,
the
same
followeth
inuisibly
wheresoeuer
the
Gospel
is
taught
purely
.
But
too
what
end
tendeth
the
doctrine
of
the
holy
Ghoste
?
He
shall
not
speake
of
him selfe
,
but
whatsoeuer
he
heereth
,
that
shall
he
speake
.
That
is
,
the
holy
Ghoste
shall
teache
you
the
same
doctrine
that
I
haue
taughte
you
,
&
shall
tel
you
whatsoeuer
shall
come
too
passe
.
That
is
,
hée
shall
reuele
vntoo
you
what
maner
of
kingdome
my
kingdome
shal
bée
,
bothe
in
this
life
and
after
the
generall
resurrection
.
And
he
shall
glorify
mee
,
bicause
he
shall
take
of
mine
,
and
shew
vntoo
you
.
That
is
,
the
holy
Ghoste
shall
by
his
recorde
and
effectuall
woorking
,
stablishe
the
glory
whiche
the
Father
hath
giuen
mée
:
so
as
the
gates
of
Hel
shall
not
bée
able
too
preuail
a
whitte
ageinste
my
kingdome
:
for
they
can
neuer
darken
my
glory
.
¶
Of
the
third
.
NOw
remayneth
too
speake
of
this
saying
:
I
haue
yet
many
things
too
say
vntoo
you
,
but
you
cannot
beare
them
away
as
now
.
This
place
doo
the
Papists
abuse
,
as
thoughe
the
Apostles
had
not
deliuered
a
ful
doctrine
too
the
churche
.
And
this
they
vpholde
,
too
the
end
they
may
stablish
their
Masses
,
prayings
too
Saincts
,
Rosaries
,
Pardons
,
holy
water
,
and
other
deceits
of
Antichrist
.
But
Chryste
speaketh
according
too
the
capacitie
of
his
Disciples
,
and
of
the
weaknesse
that
was
in
them
before
his
death
,
&
of
the
gift
that
they
should
receiue
after
his
resurrection
,
vppon
Whitson
Sunday
.
As
if
hée
had
sayd
,
I
would
speak
many
things
too
vntoo
you
concerning
my
kingdome
and
other
misteries
:
but
as
yet
yée
are
not
fully
&
throughly
taught
by
the
holy
Ghost
,
whom
I
wil
giue
you
in
his
time
,
who
shall
lead
you
intoo
all
trueth
,
that
is
too
say
,
intoo
full
knoweledge
of
my
kingdome
.
This
full
trueth
did
the
Apostles
obteine
vpon
the
very
day
of
Pentecoste
or
Whitson
Sunday
,
whiche
afterward
they
did
put
in
wryting
.
We
must
séek
the
same
trueth
,
and
holde
our selues
contīted
therwith
,
if
wée
minde
too
be
the
Scholers
of
the
holy
Ghoste
,
too
whom
with
GOD
the
father
and
the
euerlasting
Sonne
,
bée
praise
and
glory
for
euer
and
euer
.
Amen
.
The
.v.
Sunday
after
Easter
.
¶
The
Gospell
.
Iohn
.
xvj
.
VErely
,
verely
,
I
say
vntoo
you
:
what
so
euer
yee
aske
the
Father
in
my
name
,
he
wil
giue
it
you
.
Hithertoo
haue
yee
asked
nothing
in
my
name
.
Aske
and
yee
shall
receyue
,
that
your
ioye
may
bee
full
.
These
things
haue
I
spoken
vntoo
you
by
Prouerbes
.
The
time
will
come
when
I
shall
no
more
speake
vntoo
you
by
Prouerbes
:
but
I
shall
shew
you
plainely
from
my
Father
.
At
that
day
shal
yee
aske
in
my
name
.
And
I
say
not
vntoo
you
that
I
will
speake
vntoo
my
Father
for
you
:
For
the
Father
him selfe
loueth
you
,
bycause
yee
haue
loued
mee
,
and
haue
beleeued
that
I
came
out
from
GOD
.
I
went
out
from
the
Father
,
and
came
intoo
the
worlde
.
Againe
,
I
leaue
the
worlde
,
and
go
vntoo
the
Father
.
His
Disciples
sayde
vntoo
him
:
Loe
,
now
thou
talkest
plainly
,
and
speakest
no
Prouerbe
.
Now
are
we
sure
that
thou
knowest
all
things
,
and
needest
not
that
any
man
should
aske
thee
any
question
:
Therfore
beleeue
we
,
that
thou
cammest
from
GOD
.
Iesus
answered
them
:
now
yee
doe
beleeue
.
Beholde
,
the
houre
draweth
me
,
and
is
already
come
,
that
yee
shall
bee
scattered
euery
man
too
his
owne
,
and
shall
leaue
me
alone
.
And
yet
am
I
not
alone
:
for
the
Father
is
with
mee
.
These
woords
haue
I
spoken
vntoo
you
,
that
in
mee
yee
might
haue
peace
,
for
in
the
worlde
shall
yee
haue
tribulation
:
but
bee
of
good
cheere
,
I
haue
ouercome
the
world
.
The
exposition
of
the
text
.
FOr
a
good
consideration
is
this
Gospel
read
in
the
church
as
vpon
this
day
.
For
it
conteyneth
the
chéefest
woork
of
Christians
,
and
the
woork
that
is
peculier
to
them
.
For
onely
Christen
folks
can
performe
this
seruice
of
Inuocation
vntoo
God
.
For
after
that
vpon
last
Sunday
was
declared
what
is
true
Faith
,
what
is
righteousnesse
,
what
is
iudgement
,
and
(
too
bée
bréef
)
what
is
the
kingdom
of
Christ
,
and
in
whom
it
consisteth
:
In
very
good
time
&
order
is
mention
made
this
day
,
of
the
chéefe
seruice
that
the
Citizens
of
Chrystes
kingdome
can
performe
,
which
is
the
true
calling
vpon
god
.
And
bicause
no
exercise
of
the
godly
is
more
néedful
than
prayer
,
and
that
no
woork
is
more
hard
,
than
too
pray
aright
:
I
wil
in
this
sermon
entreat
of
praier
only
.
And
too
the
intent
wée
may
the
eassier
vnderstand
this
doctrine
,
I
wil
say
two
things
concerning
prayer
,
which
are
these
.
-
1
What
Christian
prayer
is
,
and
how
many
sorts
there
bée
of
it
.
-
2
What
are
the
conditions
that
must
goe
with
euery
prayer
.
For
when
I
haue
discussed
these
two
places
,
I
hope
there
shal
bée
no
man
(
so
he
yéeld
himself
easie
to
bée
taught
)
which
shal
not
clerely
and
plainely
vnderstande
,
what
thing
Christian
prayer
is
,
and
how
néedefully
the
seruice
of
prayer
is
required
at
our
hands
.
¶
Of
the
firste
WHat
thing
is
Christian
prayer
?
It
is
a
lowly
lifting
vp
of
the
minde
vntoo
God
,
in
desiring
ought
at
Gods
hand
,
or
yéelding
thanks
for
benefites
receiued
.
Now
that
there
bée
two
sorts
of
lifting
vp
the
mind
vntoo
God
,
first
it
is
confirmed
by
the
record
of
Dauid
,
who
going
about
too
pray
,
saith
in
the
.25
.
Psalme
.
Unto
thée
O
Lord
haue
I
lift
vp
my
soule
:
and
secondly
by
the
forme
of
praying
appointed
too
vs
by
the
Lord
:
Our
father
which
art
in
heauen
.
Moreouer
by
the
gesture
of
them
that
pray
,
whoo
as
they
are
praying
are
woont
too
lift
vp
their
eyes
vnto
heauen
.
This
therfore
it
behooueth
vs
to
know
,
that
prayer
is
not
a
pratling
of
the
spéech
only
:
but
that
it
is
an
humble
lifting
vp
of
the
hart
vntoo
God
,
with
which
humble
lifting
vp
of
the
hart
,
woords
also
procéede
out
of
the
mouth
.
But
of
how
many
sorts
is
Chrysten
prayer
?
It
is
of
foure
sortes
,
Deprecation
,
Adoration
,
Intreatance
and
thanks
geuing
.
These
foure
kinds
of
prayer
will
I
declare
bréefly
.
Deprecation
is
an
humble
lifting
vp
of
a
mannes
minde
vntoo
God
,
wherby
is
desired
deliueraunce
from
such
things
as
trouble
or
vexe
him
.
As
when
wée
desire
too
bée
deliuered
from
Tirannie
,
violence
,
diseases
,
famine
,
and
other
things
that
séeme
sharpe
vntoo
vs
.
Adoration
is
a
lowly
lifting
vp
of
mans
soule
vntoo
God
wherby
wée
desire
some
benefite
at
his
hande
:
as
when
wée
desire
encreasements
of
faith
,
loue
,
patience
,
chastitie
:
and
when
wée
craue
those
things
that
wée
haue
néede
of
toward
the
maintenance
of
this
life
.
Intretance
is
an
humble
lifting
vp
of
a
mannes
mind
vntoo
God
,
wherby
one
maketh
sute
for
an
other
:
as
when
wée
pray
for
suche
as
lye
extréemely
sicke
,
or
for
others
that
haue
néede
of
our
prayers
.
Thankes
giuing
is
an
humble
lifting
vp
a
mans
minde
vntoo
God
,
wherby
wée
yéelde
thanks
vntoo
God
,
eyther
for
beneats
bestowed
vppon
our selues
or
others
,
or
for
ridding
our selues
or
others
from
some
inconueniences
.
Now
wée
perceiue
what
Chrystian
prayer
is
,
and
how
many
kindes
there
bée
of
it
.
Héerafter
remayneth
that
wée
speake
of
the
continuall
circumstances
of
godly
prayer
.
¶
Of
the
second
.
IN
euery
godly
praier
,
ther
must
néedes
bée
alwais
these
.v.
properties
&
circumstances
.
Forst
,
the
earnestnesse
of
hart
in
him
that
prayeth
:
secondly
,
consideration
of
the
causes
that
moue
vs
too
pray
:
thirdly
,
who
it
is
that
wée
cal
vpon
:
fourthly
by
whom
wée
are
herd
:
and
fifthly
what
wée
ought
to
aske
of
God
.
For
these
things
shal
make
vs
a
difference
betwéene
the
vaine
babling
of
the
heathen
,
and
the
effectuall
prayer
of
the
godly
.
Wherfore
I
beséeche
you
déere
brethren
,
that
you
will
diligently
lerne
,
and
thorowly
wey
these
continuall
circumstances
of
prayer
.
The
first
circumstance
of
a
godly
prayer
,
is
the
affection
of
the
hart
,
that
the
hart
bée
wel
bent
and
settled
in
praying
.
For
if
honestie
require
that
our
body
bée
well
ordered
when
wée
haue
communication
with
men
of
more
honor
than
our selues
:
it
is
much
more
méete
that
our
minde
bée
very
well
disposed
,
when
wée
shal
speake
before
God
in
the
sight
of
his
Angelles
.
What
maner
of
affection
then
ought
his
too
bée
,
that
will
call
vppon
God
with
frute
?
First
of
al
,
let
him
put
off
all
imagination
of
his
owne
glory
,
woorthinesse
,
and
desert
.
Next
let
him
thinke
vpon
his
owne
néedinesse
,
and
perswade
himselfe
that
he
is
vtterly
destitute
of
al
ayde
,
vnlesse
the
Lord
reach
him
out
his
helping
hande
.
Then
let
him
cast
downe
himselfe
by
true
repentance
.
And
lastly
let
him
bée
kindled
too
prayer
by
confidence
of
gods
promisses
.
For
who
so
euer
swelleth
either
with
opinion
of
his
owne
vertue
,
or
féeleth
not
his
own
needinesse
,
or
casteth
not
himself
downe
before
God
through
true
repentance
,
or
wanteth
fayth
:
he
prayeth
with
the
Pharisie
and
not
with
the
Publicane
,
that
is
too
wit
,
he
prayeth
not
aright
and
effectually
.
The
second
circumstance
,
is
of
the
causes
whereby
wée
must
bée
moued
too
pray
.
And
there
bée
many
causes
,
wherof
I
wil
reherse
some
,
too
the
intent
that
greater
desire
of
praying
may
be
stirred
vp
in
vs
.
The
first
cause
is
Gods
commaundement
,
wherevnto
it
becommeth
all
creatures
too
bée
obedient
.
Call
vppon
mée
(
sayth
hée
)
in
the
day
of
thy
trouble
.
And
Chrysts
Apostles
doo
oftentimes
prouoke
vs
too
pray
,
by
the
commaundement
of
God
.
Wée
must
diligently
muse
vppon
this
cause
,
which
may
stirre
vp
in
vs
a
desire
too
pray
.
The
second
cause
is
the
promise
.
For
God
hath
promised
that
he
will
héere
our
prayers
,
according
as
it
is
saide
in
this
Gospel
:
Whatsoeuer
yee
shall
aske
the
father
in
my
name
.
he
shall
giue
it
you
.
Also
in
the
Psalmes
:
Call
vppon
me
in
the
day
of
thy
trouble
,
and
I
wil
héere
thée
.
Too
héere
,
is
nothing
else
but
too
graunt
our
requests
.
The
third
cause
is
the
crosse
pressing
vs
,
that
is
too
say
,
the
féeling
both
of
our
owne
and
other
mennes
néedynesse
.
Héere
wée
must
looke
about
vs
,
what
pincheth
vs
at
home
,
and
what
abrode
:
wée
must
thorowly
wey
the
publike
and
priuate
harmes
:
wée
must
thinke
vppon
the
distresse
of
the
Church
,
encountring
in
this
world
ageinst
the
deuil
and
his
members
:
and
too
bée
short
,
wée
must
think
vpon
all
the
necessities
that
nip
vs
in
this
life
:
wherby
wée
may
bée
stirred
vp
too
call
vppon
God
.
The
fourth
cause
is
victorie
in
temptations
.
Whervpon
in
the
first
of
Sainct
Iames
,
wée
are
commaunded
too
pray
,
as
often
as
wée
are
troubled
with
temptations
.
And
Chryst
sayeth
:
Pray
,
that
yée
enter
not
intoo
temptation
.
For
hée
that
prayeth
earnestly
and
continually
,
shall
not
easly
be
ouercome
,
eyther
by
the
slightes
of
the
deuill
,
or
the
wickednesse
of
the
worlde
,
or
the
prouocation
of
his
sinnefull
flesh
.
Héervpon
Salomon
sayth
:
The
name
of
the
Lord
is
a
most
strong
towre
,
that
is
too
say
,
The
calling
vppon
God
,
is
a
most
assured
defence
ageinst
all
euils
.
The
fifth
cause
is
,
the
sundry
suttleties
of
Sathan
,
who
layeth
snares
for
vs
in
our
doctrine
and
conuersation
.
Paule
Eph.
6.
biddeth
vs
take
that
sword
of
the
spirit
(
which
is
the
woorde
of
God
)
ageynst
Sathan
,
by
all
maner
of
intreataunce
and
prayer
.
The
sixth
cause
,
is
the
most
plentiful
frute
of
often
prayer
.
For
the
custome
of
praying
kéepeth
vs
in
the
feare
of
God
,
and
in
godlynesse
.
For
that
man
is
not
easie
too
take
a
fall
,
whoo
fencing
him self
with
continual
prayers
,
dooth
earnestly
set
his
minde
vppon
godlynesse
.
Contrarywise
they
that
neglect
the
exercise
of
prayer
,
ar
subiect
too
diuers
casualties
.
Many
that
are
led
too
execution
,
knowe
not
so
muche
as
the
forme
of
prayer
prescrybed
by
Chryste
:
and
thoughe
some
knowe
it
,
if
a
man
aske
the
question
,
they
confesse
,
they
prayed
seldome
or
neuer
.
The
seuenth
cause
is
,
the
examples
of
holy
men
,
whose
chéefe
care
in
this
life
,
was
too
call
vpon
God
earnestly
.
The
Iewes
prayed
thrice
a
day
:
in
the
morning
,
at
noone
,
and
at
night
.
So
also
did
Daniell
,
and
many
others
whoose
godlynesse
is
commended
.
But
among
manye
yée
shall
finde
some
that
in
stéede
of
prayer
,
doo
not
only
in
the
morning
,
at
noone
and
at
night
,
but
also
whole
nights
&
whole
dayes
togyther
,
giue
them selues
too
wickednesse
,
too
make
a
soft
pillowe
for
the
Deuil
,
that
hée
may
rest
the
more
quietly
in
their
hartes
.
These
moste
weightie
causes
it
behooueth
vs
too
think
vppon
earnestly
,
too
the
intent
we
may
driue
away
our
drouzinesse
,
and
bée
stirred
vp
too
call
vpon
God
in
good
earnest
.
But
some
passing
ouer
these
moste
weightie
causes
,
say
:
God
knoweth
wherof
wée
haue
néed
,
and
hée
beareth
vs
good
wil.
For
he
is
our
Father
,
therfore
wée
néed
not
wéerie
oure selues
with
praying
.
I
answere
.
True
it
is
that
GOD
knoweth
what
things
wée
haue
néede
of
,
and
hée
is
our
father
in
déede
?
conditionally
that
wée
bée
his
sonnes
by
faith
.
Neither
doo
wée
therfore
aske
of
God
,
bicause
we
wold
teach
him
that
which
he
knoweth
not
.
But
it
is
too
be
knowen
,
that
he
wil
not
haue
the
order
broken
which
he
hath
apointed
.
For
as
he
hath
ordeyned
that
he
wil
haue
vs
fed
with
meat
&
drink
:
whiche
thing
he
could
notwithstanding
doo
without
these
meanes
:
so
his
wil
is
that
wée
should
obteine
the
good
things
that
perteine
as
wel
too
our
saluation
,
as
to
the
sustentation
of
this
life
,
by
prayer
whiche
procéedeth
of
fayth
.
Yée
receiue
not
(
sayeth
S.
Iames
.
4.
)
bicause
yée
ask
amisse
.
And
Christ
sayth
:
The
lord
shall
giue
the
holy
Ghost
too
them
that
aske
,
but
he
sayth
not
too
loyterers
or
them
that
liue
carelesse
.
Wée
must
therefore
aske
,
if
we
set
by
our
own
welfare
.
Wée
must
acknowledge
bothe
,
as
wel
the
goodnesse
of
GOD
whoo
is
redy
too
giue
too
those
that
ask
,
as
the
néedinesse
of
our selues
whoo
should
not
be
able
so
much
as
too
draw
our
breth
,
vnlesse
he
susteined
vs
The
third
circumstance
is
,
whoo
hée
is
that
is
too
bée
called
vpon
.
It
were
no
néed
too
speak
of
this
circumstance
,
if
there
were
not
some
too
bee
found
stil
,
that
call
vppon
I
cannot
tell
what
Saincts
.
Wherfore
I
wil
speak
bréefly
of
this
circumstance
,
whiche
is
so
excéeding
necessary
.
And
I
say
with
good
aduise
and
not
at
aduenture
,
that
God
onely
is
too
bée
called
vpon
.
And
the
same
alone
is
God
the
Father
,
the
Sonne
and
the
holy
Ghost
.
The
sonne
is
too
bée
called
vpon
as
one selfe
same
God
with
the
Father
and
the
holy
Ghost
.
Agein
hée
is
too
bée
called
vpon
as
a
mediator
betwéen
vs
and
God
.
That
God
alone
is
too
bée
called
vpon
,
it
is
confirmed
by
foure
reasons
,
whereof
the
first
is
commaundement
.
For
wée
haue
commaundement
too
call
vpon
God
only
.
Now
wheras
nothing
pleaseth
God
without
fayth
:
and
fayth
cannot
be
without
the
woord
:
it
foloweth
that
none
is
too
bée
called
vpon
,
but
he
concerning
whom
wée
haue
commaundement
.
The
second
is
promisse
.
No
Inuocation
hath
promisse
,
but
that
which
is
made
vntoo
God
:
therfore
wée
doo
amisse
too
call
vpon
any
other
than
God
.
The
thirde
is
example
.
Wée
haue
no
example
of
holy
men
that
called
vppon
Saincts
.
Wherefore
let
vs
treade
in
their
steps
,
and
let
vs
yéelde
this
deuine
seruice
,
vntoo
none
but
too
whom
it
is
due
,
that
is
,
alonely
vntoo
God
.
The
fourth
is
a
manifeste
forbidding
.
Thou
shalt
woorship
the
Lord
thy
God
,
and
him
onely
shalt
thou
serue
.
Wherfore
it
is
too
bée
hild
for
a
most
certeintie
,
that
the
Deuil
brought
in
the
calling
vppon
creatures
,
that
is
too
say
,
vpon
Saincts
,
for
thrée
intents
.
First
that
he
might
spoyle
Chryst
of
his
honor
.
Next
that
he
might
woorke
reproche
too
the
Saincts
departed
.
And
agein
,
that
the
Idolaters
that
call
vpon
Saincts
might
perish
.
I
warne
you
therfore
that
are
still
in
your
error
,
too
amende
betimes
,
least
yée
fall
into
the
hands
of
the
liuing
God
when
you
looke
least
for
it
.
Neither
bootes
it
them
that
some
say
they
do
it
of
a
good
intent
.
For
al
intent
of
man
in
matters
of
saluation
is
euill
,
vnlesse
it
bée
guided
by
Gods
woord
and
the
holy
ghost
.
For
thus
sayth
God
himselfe
:
The
thoughts
of
men
are
wicked
from
the
beginning
.
And
Paule
sayth
:
The
fleshly
man
,
(
that
is
,
he
that
hath
not
the
spirit
of
God
)
perceiueth
not
the
things
that
are
of
God
.
The
fourth
circumstance
is
:
by
whom
wée
ought
too
call
vpon
God
.
For
it
is
written
that
God
héereth
not
sinners
.
Therfore
there
is
giuen
vnto
vs
a
mediator
Iesus
Christ
,
in
whose
name
wée
shall
cal
vppon
God
,
according
as
Chryst
teacheth
vs
in
the
Gospell
of
this
day
,
saying
:
What
soeuer
yee
shall
aske
the
father
in
my
name
,
he
shall
giue
it
you
.
Uppon
trust
of
him
therfore
,
and
not
vppon
confidence
of
our
owne
woorthinesse
,
shal
wée
make
our
prayer
,
being
sure
that
God
will
héere
vs
by
him
.
Howbéeit
,
for
as
muche
as
this
sentence
of
Chrysts
is
notable
,
and
full
of
comfort
,
I
wil
expound
it
more
distinctly
,
for
it
conteineth
many
profitable
admonishments
.
This
saying
in
my
name
(
that
is
,
for
my
sake
,
&
in
acknowledging
and
confidence
of
me
,
)
comprehendeth
many
things
,
For
it
teacheth
,
warneth
,
and
comforteth
.
I
pray
you
what
teacheth
it
?
First
that
our
owne
woorthinesse
is
too
bée
excluded
.
For
wée
may
not
call
vppon
God
in
confidence
of
our
owne
woorthinesse
,
but
in
trust
of
Chrysts
defence
.
Secondly
,
that
Hipocrisie
is
to
be
separated
from
true
prayer
.
The
Pharisie
in
his
prayer
,
bosteth
much
of
his
own
holinesse
.
I
am
not
(
sayth
he
)
as
other
men
:
I
offer
the
tenths
of
all
that
I
possesse
:
I
fast
twise
a
wéeke
.
This
man
prayed
not
in
Chrysts
name
:
but
vpon
trust
of
his
owne
holinesse
,
he
rather
poured
out
wast
woords
than
prayed
.
Thirdly
,
that
heathenish
bragging
is
too
bée
layde
away
.
For
the
Heathen
thought
they
were
herd
,
when
they
had
first
deserued
it
at
Gods
hand
:
Like
as
Agamemnon
thought
he
should
bée
herd
for
his
sacrifysing
of
an
hundred
beasts
at
once
.
Fourthly
,
it
teacheth
the
difference
betwéene
the
praier
of
Christen
folk
,
and
the
prayer
of
all
other
men
.
For
only
Fayth
maketh
the
difference
betwéene
the
prayers
of
Christians
and
of
others
.
The
Turkes
,
Iewes
,
Paynims
and
such
like
think
they
cal
vpon
God
,
but
in
déede
they
doo
not
:
bicause
they
are
voide
of
trust
in
the
mediator
,
and
acknowledge
not
him
too
bée
God
,
who
is
the
father
,
the
sonne
,
and
the
holy
ghost
.
Of
what
thing
dooth
this
saying
in
my
name
warne
vs
?
it
warneth
vs
of
our
blindnesse
.
For
when
Chryste
biddeth
vs
aske
in
his
name
,
no
dout
but
they
be
great
things
which
we
ought
too
aske
.
Being
warned
therfore
by
this
saying
,
let
vs
open
our
eyes
and
looke
about
vs
,
what
common
and
what
priuate
:
what
inward
and
what
outward
:
what
ghostly
and
what
bodily
things
wée
ought
too
demaund
:
and
on
the
contrary
part
,
what
euils
wée
ought
too
pray
too
bée
rid
off
.
How
dooth
this
saying
in
my
name
comfort
vs
?
It
comforteth
vs
ageinst
twoo
very
great
impediments
of
Prayer
,
which
are
vnworthinesse
and
distrust
.
For
when
he
sayeth
,
aske
in
my
name
,
he
wil
haue
vs
set
his
woorthinesse
ageinst
our
vnwoorthinesse
,
&
his
promisse
ageinst
our
distrust
.
But
many
receiue
not
that
which
they
aske
,
bicause
they
aske
amisse
,
neglecting
their
faith
in
Christ
,
and
rather
beating
the
aire
with
vain
babbling
,
than
percing
the
heauen
with
ardent
affection
of
faith
.
These
cannot
iustly
complayne
that
they
pray
often
and
obteine
nothing
.
Wherefore
that
wée
bée
not
found
in
the
number
of
them
,
let
vs
pray
with
fayth
.
The
fifth
circumstance
is
of
the
things
that
wée
ought
too
demaund
or
too
desire
deliuerance
from
.
Things
too
bée
requested
are
of
thrée
sorts
.
For
either
they
concerne
gods
glory
,
or
our
owne
saluation
,
or
else
the
good
things
that
perteine
too
the
commoditie
of
this
life
.
Before
all
things
wée
must
pray
for
the
aduauncement
of
Gods
glory
,
according
too
this
,
Halowed
bée
thy
name
.
Notwithstanding
wée
must
not
in
this
behalfe
appoynt
God
a
meane
:
for
hée
knoweth
best
by
what
meane
his
glory
may
be
aduaunced
.
But
we
must
through
assured
confidence
aske
,
and
persuade
our selues
that
he
wil
héer
vs
.
Also
wée
aske
our
saluation
,
but
without
all
condition
,
bicause
wée
haue
an
vniuersall
promisse
of
saluation
.
For
euery
one
that
calleth
vpon
the
name
of
the
Lord
shal
bée
saued
.
As
for
the
good
things
that
make
too
the
sustenance
of
this
life
,
we
must
aske
them
vpon
twoo
conditions
:
namely
so
as
the
obteyning
of
the
thing
that
we
demaund
,
doo
neyther
hinder
Gods
glory
,
nor
hinder
our
owne
saluation
.
After
the
same
maner
must
we
pray
for
deliuerance
from
those
euils
that
fight
ageinst
these
kindes
of
good
things
.
The
euils
of
the
first
&
second
sorte
,
are
too
bée
wished
away
without
condicion
.
But
those
euils
that
are
troublesome
too
vs
in
this
life
,
are
too
be
wished
away
vpon
condition
that
it
bée
no
hinderance
too
Gods
glory
&
oure
owne
saluation
.
For
Gods
glory
is
too
bée
preferred
before
all
things
.
And
thus
muche
concerning
prayer
.
GOD
graunt
vs
grace
that
these
woords
may
take
roote
in
our
harts
,
through
Iesus
Chryst
,
too
whom
bée
honor
and
glory
for
euer
and
euer
.
Amen
.
Vpon
the
day
of
our
Lords
Ascension
.
¶
The
Gospel
.
Mark
.
xvj
.
IEsus
appeared
vntoo
the
eleuen
as
they
satte
at
meate
:
and
cast
in
their
teeth
their
vnbeleefe
and
hardenesse
of
harte
,
bycause
they
beleeued
not
them
whiche
had
seene
that
he
was
risen
agein
from
the
dead
:
and
he
sayde
vntoo
them
:
Go
yee
intoo
all
the
world
,
and
preache
the
Gospel
too
all
creatures
:
hee
that
beleeueth
and
is
baptised
,
shall
bee
saued
.
But
he
that
beleeueth
not
shall
bee
damned
:
And
these
tokens
shall
folow
them
that
beleeue
.
In
my
name
they
shall
caste
out
Deuiles
,
they
shall
speake
with
newe
tongs
,
they
shall
driue
away
Serpentes
.
And
if
they
drinke
any
deadly
thing
it
shall
not
hurte
them
.
They
shall
lay
their
hands
on
the
sick
,
and
they
shal
recouer
.
So
then
when
the
Lord
had
spoken
vnto
them
,
he
was
receyued
intoo
Heauen
,
and
is
on
the
right
hand
of
GOD
.
And
they
went
forthe
,
and
preached
euery
where
:
The
Lord
working
with
them
,
and
confirming
the
woord
with
miracles
following
.
The
exposition
of
the
Text.
THis
feast
is
ordeyned
in
the
Church
,
for
that
article
of
our
Créed
,
wherin
wée
professe
our selues
too
beléeue
in
Iesus
Chryste
ascending
intoo
Heauen
,
when
hée
had
bin
conuersaunt
with
his
Disciples
fortie
dayes
after
his
glorious
resurrection
.
In
this
feast
,
as
in
others
there
be
thrée
things
too
be
weyed
.
First
the
storie
with
the
circumstances
thereof
.
Then
the
benefite
that
is
bestowed
vppon
vs
:
And
lastly
the
right
vse
and
minding
of
the
story
.
These
thrée
things
offer
them selues
in
the
exposition
of
this
Gospel
.
The
summe
wherof
is
,
that
the
Lord
(
the
fortith
day
after
his
resurrection
)
appéered
too
his
Disciples
,
whome
hée
vpbrayded
with
their
vnbeléefe
and
hardnesse
of
hart
,
&
commaunded
them
too
preache
the
Gospell
throughe
oute
all
the
world
,
shewing
what
frute
shall
redound
of
the
preaching
of
it
too
the
hearers
,
so
they
receiue
the
Gospel
by
fayth
.
Moreouer
too
the
intente
their
preaching
may
bée
credited
,
hée
promiseth
too
confirme
their
doctrine
with
miracles
.
When
hée
had
giuen
this
charge
,
hée
ascended
visibly
intoo
heauen
,
and
sitteth
at
the
right
hand
of
his
father
.
And
his
Disciples
obeying
his
commaundement
,
went
abrode
too
preach
the
gospel
,
the
which
our
Lord
confirmed
with
signes
ensuing
.
And
this
is
the
effect
of
the
Gospel
.
The
places
are
thrée
,
-
1
The
rebuking
of
the
Apostles
.
-
2
The
institution
of
the
ministerie
of
the
woord
.
-
3
Chrystes
Ascension
intoo
heauen
.
¶
Of
the
first
.
THe
fortith
day
after
his
resurrection
,
he
appered
to
his
Disciples
and
vpbrayded
them
with
their
vnbeleefe
and
hardenesse
of
harte
,
bycause
they
had
not
beleeued
those
that
tolde
them
they
had
seene
him
risen
ageine
from
death
.
Hée
findeth
fault
with
two
things
in
his
Disciples
:
hardnesse
of
hart
and
vnbeléefe
,
that
is
too
say
,
the
roote
and
his
frute
.
The
roote
is
hardnesse
of
hart
,
whiche
taketh
increasement
and
strength
,
partly
of
it
own
originall
beginning
,
&
partly
of
it
own
corruption
.
For
a
man
that
is
not
inspired
with
the
holy
ghost
,
cannot
vnderstand
any
of
those
things
that
are
of
the
spirite
of
God
.
Of
this
most
naughtie
roote
there
are
very
many
and
euil
frutes
.
The
first
is
that
whiche
is
rebuked
héer
,
namely
vnbeléefe
.
Out
of
this
afterward
,
bud
moste
naughtie
braunches
,
as
disobedience
towards
God
,
&
whatsoeuer
leudnesse
and
wickednesse
is
in
this
life
.
By
whiche
the
power
of
the
roote
vnsuppressed
,
is
perceyued
,
and
also
séene
how
great
increasement
vnbeléefe
hath
taken
.
For
this
is
a
moste
assured
token
,
that
whersoeuer
sinne
reigneth
,
there
vnbeléefe
as
an
Empresse
possesseth
the
hart
of
man
.
Furthermore
,
wée
may
learne
héereby
,
first
(
after
the
example
of
the
weake
Apostles
)
not
too
despaire
of
oure selues
béeing
weake
,
althoughe
wée
cannot
by
and
by
comprehende
the
heauenly
misteries
.
For
the
Churche
hath
euermore
hir
certein
woundes
for
oure
Lorde
too
poure
his
wine
and
Oyle
intoo
.
Neyther
is
it
reason
for
any
man
too
hope
that
hée
maye
put
of
all
weaknesse
,
as
long
as
hée
carieth
this
mortall
body
about
him
.
But
like
as
in
olde
time
the
people
of
God
béeing
brought
intoo
the
promised
land
,
had
their
neygbors
the
Philistines
enimies
vntoo
them
,
ageynst
whom
they
kept
continuall
warre
.
So
wée
béeing
brought
intoo
Chrystes
churche
,
haue
bothe
inward
and
outward
enimies
ageinst
whom
wée
must
make
warre
,
leaste
wée
were
sluggishe
thorough
idlenesse
.
The
other
thing
that
wée
haue
too
learne
héere
,
is
that
wée
should
consider
by
the
déede
of
Chryst
not
casting
off
his
rawe
&
weake
Disciples
,
how
gentle
a
high
Préest
we
haue
,
who
casteth
vs
not
off
for
oure
weakenesse
,
so
there
bée
any
sparke
of
fayth
in
vs
.
And
consequently
by
his
example
also
wée
may
learne
,
too
deale
gently
&
fauourably
with
the
weaker
sorte
.
¶
Of
the
second
.
WHen
Chryst
béeing
ready
too
ascende
intoo
Heauen
,
giueth
commission
too
his
Disciples
,
saying
:
Go
yee
intoo
the
whole
worlde
,
and
preache
the
Gospel
too
al
creatures
.
Hee
that
beleeueth
,
and
is
baptized
shall
be
saued
,
and
hee
that
beleeueth
not
is
condemned
already
,
hée
beginneth
the
maner
of
setting
vp
his
kingdome
,
and
sheweth
the
frute
of
the
same
kingdome
.
By
twoo
meanes
is
the
kingdome
of
Chryste
set
vppe
:
by
woord
and
by
the
sacrament
:
the
frute
whereof
is
saluation
of
the
people
.
Contrarywise
,
they
that
be
not
Citizens
in
this
kingdome
,
are
subiect
too
the
sentence
of
damnation
.
Héere
wée
sée
there
is
great
difference
betwéene
the
aministration
of
a
kingdome
of
the
worlde
,
&
Chrystes
kingdome
:
and
no
maruel
at
all
:
For
the
kingdome
of
the
world
is
fleshly
,
but
the
kingdome
of
Chryste
is
spirituall
.
That
is
set
vp
&
mainteyned
by
the
lawes
of
men
:
but
this
is
set
vp
&
mainteyned
by
the
woord
of
God
.
Howbéeit
forasmuch
as
the
woord
of
God
conteyneth
singular
doctrines
,
I
will
expound
them
somewhat
more
largely
and
distinctly
,
too
the
intent
wée
may
the
better
vnderstand
Chrysts
minde
towards
vs
,
and
the
benefits
of
the
Gospel
.
First
he
saith
:
Go
intoo
the
whole
world
.
Yée
sée
the
commission
.
For
hée
sendeth
his
disciples
not
too
any
one
nation
,
but
too
all
men
,
dwelling
abrode
through
the
whole
worlde
.
Héerby
wée
may
consider
the
riches
of
Gods
mercie
,
and
the
preciousnesse
of
Chrystes
sacrifice
.
It
is
Gods
mercie
that
al
that
were
damned
throughe
sinne
,
shoulde
héere
the
voyce
of
the
Sonne
of
GOD
,
concerning
saluation
too
bée
obteyned
through
Chryst.
For
it
is
not
too
be
thought
that
God
would
haue
the
voice
of
the
sonne
of
man
sound
vnto
the
world
,
that
the
gretest
part
should
be
destitute
of
the
frute
therof
,
but
rather
that
by
héering
they
shuld
liue
,
&
bée
saued
through
Christ
,
so
that
they
receyued
the
preaching
of
the
Apostles
by
fayth
.
This
is
more
playnly
declared
by
this
saying
:
Preache
yée
,
or
proclayme
yée
.
Too
whom
?
Too
all
creatures
,
that
is
too
say
,
too
all
men
,
without
any
exceptions
of
persons
,
nations
or
kindes
.
For
God
is
a
louer
of
men
,
and
willeth
the
saluation
of
all
men
,
according
too
this
saying
,
his
will
is
,
that
all
men
should
bée
saued
,
and
come
too
the
knowledge
of
his
truth
:
But
what
must
the
Apostles
proclayme
?
The
gospell
,
that
is
too
wit
:
glad
tidings
of
the
ouercomming
of
the
enimies
of
mankinde
,
whiche
are
sinne
,
death
,
the
deuil
,
and
hell
:
of
peace
made
betwixte
God
and
men
:
and
of
euerlasting
saluation
,
which
they
that
beleeue
in
Chryst
shall
obtein
by
inheritance
.
This
is
the
summe
of
the
Gospel
.
Howbéeit
too
the
intent
this
summe
may
bée
the
better
vnderstood
,
I
will
giue
a
more
plentifull
definition
,
the
whiche
I
will
also
bréefly
declare
by
testimonies
of
the
scripture
.
The
Gospel
is
a
doctrine
reueled
from
heauen
,
wherin
is
shewed
deliuerance
from
sinne
,
curse
,
and
Gods
wrath
:
and
wherin
is
proclaimed
forgiuenesse
of
sinnes
,
saluation
,
and
euerlasting
lyfe
too
them
that
beléeue
on
the
sonne
of
God
,
for
the
sacrifice
of
the
same
son
of
God
,
that
the
goodnes
and
mercy
of
God
may
bée
published
,
&
that
they
which
are
deliuered
by
the
son
,
may
by
faith
in
the
same
sonne
bring
foorth
frutes
worthy
the
Gospel
.
This
definition
conteineth
many
things
,
which
wée
will
reherse
and
confirme
in
order
.
First
I
saide
,
that
the
Gospell
is
a
doctrine
reueled
from
heauen
,
which
thing
is
confirmed
by
that
which
is
written
in
the
.xvj.
to
the
Romanes
,
where
Paule
calleth
the
Gospell
a
mysterie
hidden
from
the
beginning
.
By
which
woordes
he
signifieth
most
manyfestly
,
that
the
Gospel
dependeth
not
vppon
mannes
reason
.
For
yf
reason
coulde
by
any
meanes
through
it
own
sharpnesse
,
haue
perceiued
this
doctrine
,
it
might
in
no
wise
haue
bin
called
a
mysterie
hidden
from
before
all
worlds
.
Ageine
,
it
is
saide
in
the
definition
,
that
in
the
Gospell
is
shewed
deliueraunce
from
sinne
,
from
the
curse
of
the
lawe
,
and
from
Gods
wrath
.
For
the
prophet
Danieil
sayth
:
that
Chryst
shall
take
away
sinne
.
And
Paul
sayth
,
that
the
curse
of
the
Lawe
is
abolyshed
by
the
comming
of
Chryste
.
Also
the
heauenly
father
telleth
vs
from
heauen
,
that
hée
is
pacified
for
his
sonnes
sake
.
And
this
thing
too
bée
most
true
,
all
the
godly
doo
féele
:
hauing
witnesse
of
the
holy
Ghoste
,
by
whom
they
crie
,
Abba
,
father
.
Which
thing
vndoutedly
they
shoulde
not
doo
,
vnlesse
they
persuaded
themselues
for
a
certeintie
,
that
sinne
is
taken
away
,
the
curse
of
the
lawe
abolished
and
Gods
wrath
pacified
.
In
the
thirde
place
is
added
,
that
in
the
Gospel
is
proclaimed
forgiuenesse
of
sinnes
,
saluation
,
and
euerlasting
life
.
For
thus
sayth
the
Lord
himselfe
in
the
.xxiiij.
of
Luke
.
So
is
it
written
,
and
so
it
behooued
Chryst
too
suffer
,
and
repentance
and
forgiuenesse
of
sinnes
too
bée
preached
too
all
nations
in
his
name
.
And
in
this
dayes
Gospell
hée
sayth
.
Hée
that
beléeueth
,
shall
bée
saued
.
And
the
Lorde
him selfe
sayth
:
Hée
that
beléeueth
on
the
Sonne
,
shall
haue
life
euerlasting
.
What
néedes
many
woords
?
All
the
whole
scripture
promiseth
forgiuenesse
of
sinnes
,
saluation
,
and
euerlasting
lyfe
too
all
that
embrace
the
Gospell
.
But
forbicause
these
benefits
befal
not
too
al
men
(
for
Cain
,
Iudas
,
Saule
,
and
many
others
perished
,
and
at
this
day
alas
,
the
most
part
of
the
world
runneth
intoo
destruction
)
therfore
is
added
in
the
fourth
place
of
the
definition
,
that
these
benefites
happen
too
the
beléeuers
.
For
the
Lord
sayth
playnly
:
he
that
beléeueth
in
mée
shall
not
perish
,
but
shal
haue
life
euerlasting
.
And
least
any
man
should
think
that
this
dependeth
vpon
the
state
of
woorks
,
Paule
writeth
,
that
a
man
is
iustified
without
woorks
:
&
the
same
Paul
pronounceth
,
the
euerlasting
life
is
the
gift
of
God
through
Iesus
Chryst
:
that
is
,
that
it
befalleth
too
them
that
beléeue
in
Chryst
,
not
for
their
owne
desert
,
but
by
the
benefite
of
Chryst.
In
the
fifth
place
is
added
,
for
the
sacrifice
of
the
Sonne
of
God
.
For
thus
sayeth
Paule
,
through
the
redemption
that
is
in
Chryste
Iesu
.
For
the
Gréeke
woord
Apolytrosis
,
whiche
Paule
vseth
,
signifieth
suche
a
raunsome
as
is
made
by
paymente
of
a
fine
for
the
pardon
of
a
mannes
life
.
Suche
a
fine
payd
Chryst
for
vs
when
he
was
made
sinne
for
vs
,
that
we
might
be
made
the
rightuousnesse
of
God
in
him
.
2.
Cor.
5.
Sixthly
is
added
:
that
the
goodnesse
and
mercy
of
GOD
might
bée
published
.
Which
thing
is
confirmed
by
the
example
of
the
troope
of
Angels
singing
this
Himne
at
our
Lords
birth
:
Glorie
vntoo
God
on
high
,
and
on
earth
peace
,
and
vntoo
men
good
wil.
Wée
must
think
that
this
was
doon
too
this
end
,
that
all
that
acknowledge
this
Chryste
,
may
(
by
the
example
of
the
most
pure
Angels
)
lern
too
set
out
the
goodnesse
and
mercy
of
God
,
specially
séeing
that
nature
calleth
vppon
vs
too
render
thanks
too
suche
as
haue
deserued
wel
.
Last
of
all
in
the
definition
of
the
Gospell
is
added
.
That
those
which
are
deliuered
by
the
Gospel
,
should
bring
foorthe
frutes
woorthie
the
Gospel
.
For
Paule
in
the
.2
.
Ephe.
sayth
:
Wée
are
created
in
Iesu
Chryst
vntoo
good
woorks
,
in
which
wée
must
walke
.
And
the
same
Paule
sayth
,
that
wée
oughte
too
walke
in
the
lighte
,
bycause
wée
are
the
Children
of
light
.
For
how
I
pray
you
standeth
this
with
reson
,
that
wee
should
bée
exempted
out
of
the
bondage
of
sinne
,
and
yet
serue
sinne
and
bée
oppressed
with
the
yoke
thereof
?
The
grace
of
God
(
sayth
Paule
)
appéered
too
the
welfare
of
all
men
,
too
the
intent
that
renouncing
all
vngodlinesse
and
fleshly
desires
,
we
might
liue
soberly
,
godlyly
and
rightuously
in
this
world
.
Forasmuche
then
as
wée
haue
by
strong
reasons
shewed
,
that
sinne
,
curse
,
and
Gods
wrath
are
taken
away
by
the
Gospell
:
and
that
in
their
roome
doo
succéede
rightuousnesse
,
saluation
,
and
euerlasting
life
for
Chrystes
sake
,
as
long
as
wée
beléeue
in
him
:
and
that
for
this
benefite
God
will
haue
vs
set
foorth
his
goodnesse
,
and
shew
thankfulnesse
in
all
oure
whole
life
:
It
foloweth
that
the
Gospell
(
as
I
sayd
)
is
a
doctrine
reuealed
from
heauen
,
wherin
is
preached
deliuerance
from
sinne
,
from
curse
of
the
law
,
and
from
Gods
wrath
,
and
wherein
is
proclaymed
rightuousnesse
,
saluation
,
and
euerlasting
life
too
all
that
beléeue
in
Chryste
,
for
the
sacrifice
of
him
,
that
the
goodnesse
and
mercy
of
God
may
bée
set
foorth
,
&
that
those
whiche
are
deliuered
by
the
Gospell
,
may
bring
forth
frutes
woorthy
the
Gospel
.
Thus
much
concerning
the
Gospel
.
And
as
for
that
which
is
added
concerning
Baptim
,
wherby
the
benefite
is
applyed
too
the
Gospel
,
and
sealed
vp
,
it
is
spoken
already
in
the
first
Sunday
in
Lent
,
and
often
elswhere
.
¶
Of
the
third
.
NOw
foloweth
the
place
whiche
is
peculiar
too
this
feast
.
For
the
Euangelist
declareth
that
our
Lord
ascended
in
too
heauen
:
Wherefore
I
wil
say
a
little
(
and
that
as
plainly
as
I
can
)
concerning
Chrystes
ascension
intoo
heauen
which
is
an
Article
of
our
Créede
.
In
this
article
of
our
Lords
ascension
,
there
bée
thrée
thinges
too
bée
specially
considered
of
vs
.
First
his
coming
down
,
for
before
hée
went
vp
,
hée
came
downe
.
Secondly
his
ascension
.
And
thirdly
the
frute
of
Chrystes
ascension
.
In
the
comming
downe
of
Chryste
from
heauen
intoo
the
earth
,
there
are
twoo
things
too
bée
considered
:
the
gifte
,
and
the
Example
.
The
gift
,
for
that
Chryst
descended
from
Heauen
and
took
mannes
nature
vpon
him
,
that
by
offering
him selfe
in
sacrifice
,
hée
might
ridde
vs
of
oure
sinnes
.
For
by
the
sacrifice
of
Chryst
,
the
father
is
pacified
,
and
for
Chryste
our
mediatours
sake
so
abased
,
all
beléeuers
are
receiued
,
and
are
the
children
and
heires
of
God
.
For
therefore
did
the
Lorde
come
downe
from
heauen
,
therefore
did
he
humble
and
abase
him selfe
,
that
wée
might
ascende
from
the
earth
too
Heauen
,
and
that
wée
might
bée
exalted
too
euerlasting
life
and
glory
.
And
the
example
:
That
wée
also
should
come
downe
and
be
humbled
.
1.
Peter
.
2.
Chryst
suffered
for
vs
leauing
vs
an
example
,
that
wée
should
folow
his
steps
.
Of
what
maner
Chrystes
ascension
intoo
heauen
was
,
the
scripture
sheweth
.
He
ascended
visibly
with
a
bodily
and
naturall
mouing
,
and
a
cloude
tooke
him
vp
intoo
heauen
.
Whervpon
is
saide
,
he
ascended
aboue
all
heauens
,
Eph.
4.
Neuerthelesse
,
he
did
not
by
ascending
,
chaunge
his
humayne
nature
intoo
his
godhead
,
or
so
shed
it
out
that
it
shuld
bée
euerywher
with
his
godhead
,
although
the
vnion
of
them
bée
inseparable
.
The
frute
of
Chrysts
ascension
is
manifolde
,
according
as
it
is
easy
too
gather
by
diuers
places
of
scripture
.
The
first
frute
therfore
is
,
that
Chryst
is
a
triumpher
ouer
his
enimies
,
which
are
sinne
,
death
,
the
deuill
,
and
hell
.
For
these
enimies
hath
he
vanquished
,
and
triumphed
ouer
them
by
his
glorious
ascension
.
Hée
wyped
out
sinne
when
he
was
made
a
sacrifice
for
sinne
.
Assoone
as
sinne
was
wyped
away
,
death
was
disarmed
:
for
sinne
is
the
sting
of
death
.
When
death
was
once
destroyed
,
the
deuil
lost
his
force
and
weapons
.
Lastly
,
for
as
much
as
hell
deuoureth
onely
them
that
are
vnder
sinne
,
death
,
and
the
deuill
:
it
foloweth
that
Chryst
beyng
the
conqueror
of
sinne
death
,
and
the
deuill
,
did
also
ouercome
hell
.
Secondly
,
he
ascended
,
too
bée
our
head
,
which
ascended
into
heauen
first
,
that
he
may
shew
the
way
vntoo
vs
:
whervppon
Iohn
.
14.
I
go
my
way
to
prepare
you
a
place
,
and
I
will
take
you
vp
vntoo
mée
.
Thirdly
,
he
ascended
,
that
hée
might
from
heauen
spred
the
beames
of
his
power
ouer
all
the
world
.
Eph.
4.
Hée
ascended
aboue
all
the
heauens
that
hée
might
fill
all
things
.
Then
is
hée
not
ascended
too
bée
vtterly
away
from
vs
:
but
that
with
his
present
power
hée
may
rule
heauen
and
earth
and
bée
present
with
his
Church
vnto
the
ende
of
the
world
.
Fourthly
,
he
ascended
,
that
he
might
giue
giftes
too
men
.
Eph.
4.
And
he
hath
giuen
,
some
Apostles
,
some
Prophets
,
some
Euangelistes
,
and
some
teachers
.
That
is
too
say
,
hée
ascended
,
that
he
might
bée
effectuall
in
the
ministerie
,
confirming
it
by
wonderfull
miracles
,
and
sealing
it
in
the
hartes
of
men
.
Fifthly
,
he
ascended
,
that
wée
might
haue
an
aduocate
in
heauen
.
1.
Iohn
.
1.
If
any
man
sinne
,
wée
haue
an
aduocate
with
God
the
father
,
Iesus
Chryst
the
rightuous
,
and
hée
is
the
propitiation
for
our
sinnes
.
Sixthly
,
he
ascended
,
that
he
might
draw
our
harts
vntoo
himself
.
Math.
6.
Where
as
is
thy
treasure
,
there
is
also
thy
hart
.
Coll.
3.
If
yée
bée
risen
agein
with
Christ
,
séeke
the
thinges
that
are
aboue
,
where
Chryst
sitteth
at
the
right
hand
of
the
father
.
Our
conuersation
then
must
bée
in
heauen
,
where
our
Sauiour
sitteth
in
glorie
,
too
whom
with
the
Father
and
the
holy
Ghoste
bée
honour
,
prayse
,
and
glorie
worlde
without
ende
.
Amen
.
The
.vj.
Sunday
after
Easter
.
¶
The
Gospell
.
Iohn
.
xv
.
WHen
the
comforter
is
come
,
whom
I
will
send
vntoo
you
from
the
father
(
euen
the
spirite
of
truth
which
proceedeth
from
the
father
)
hee
shall
testifie
of
mee
.
And
yee
are
witnesses
also
bicause
yee
haue
bin
with
mee
from
the
beginning
.
These
things
haue
I
saide
vntoo
you
,
bicause
yee
should
not
bee
offended
.
They
shall
excommunicate
you
,
yea
the
time
shall
come
,
that
who
soeuer
killeth
you
shall
thinke
he
doth
God
high
seruice
.
And
such
thinges
will
they
doo
vntoo
you
,
bicause
they
haue
not
knowne
the
father
,
neither
yet
mee
.
But
these
things
haue
I
tolde
you
,
that
when
that
houre
is
come
,
yee
might
remember
then
,
that
I
tolde
you
.
These
things
saide
I
not
vntoo
you
at
the
beginning
,
bicause
I
was
with
you
.
The
exposition
of
the
text
.
THis
Gospel
also
is
a
part
of
that
sermon
that
Chryste
made
too
his
Disciples
the
night
before
he
suffred
,
the
summe
wherof
wée
haue
herd
a
whyle
ago
.
This
text
conteyneth
the
promis
of
the
Aduocate
the
holy
Ghost
,
whoo
shall
bée
present
in
the
Churche
when
it
suffereth
persecution
by
the
wicked
worlde
.
For
Chryst
telleth
vs
,
it
will
come
to
passe
,
that
wicked
men
,
and
specially
the
Iewes
,
shall
bée
caryed
with
so
great
woodnesse
ageynst
the
Church
,
that
vnder
the
pretence
of
Religion
,
they
shal
runne
with
might
and
mayn
vpon
the
godly
,
yea
and
persuade
the
world
,
that
it
is
a
certeyne
seruice
of
God
too
kill
the
godly
:
and
too
cast
them
out
of
their
congregations
.
And
he
sayeth
,
that
the
cause
of
this
outrage
,
is
ignoraunce
and
blindnesse
:
that
is
too
wit
,
that
they
neither
acknowledge
the
wrath
of
God
ageinst
sinne
,
nor
vnderstande
the
benefites
of
Chryst.
The
places
are
thrée
.
-
1
The
office
of
the
holy
ghost
,
and
of
the
ministers
of
the
woord
in
the
Church
.
-
2
A
warning
least
the
godly
being
offended
at
the
stumbling
block
,
shuld
renounce
that
profession
&
faith
.
-
3
Of
the
crosse
of
the
godly
,
&
of
their
glorious
deliuerance
.
¶
Of
the
firste
.
ANd
when
the
comforter
shall
bee
come
,
whom
I
will
send
you
from
my
father
,
he
shal
beare
witnesse
of
mee
:
yea
and
you
also
shall
beare
witnesse
.
These
woords
contein
the
first
doctrine
of
this
Gospell
,
namely
that
the
holy
Ghost
and
Apostles
,
and
their
successours
must
beare
witnesse
of
Chryst.
Concerning
the
holy
ghost
,
these
things
are
gathered
out
of
the
text
.
First
that
he
is
one
God
with
the
father
and
the
sonne
.
Secondly
,
that
he
is
a
distinct
person
from
the
father
and
the
sonne
.
Thirdly
,
that
he
procéedeth
from
the
father
&
the
son
.
And
fourthly
,
that
he
is
giuen
too
the
church
by
Chryst.
And
why
he
is
giuen
to
the
church
,
it
is
héer
declared
,
namely
that
he
may
bée
a
comforter
:
that
he
may
bée
a
teacher
of
the
truth
:
and
that
he
may
beare
witnes
of
Christ
.
Of
which
offices
,
I
will
therefore
speake
the
more
bréefly
,
bicause
the
same
things
are
too
bée
repeted
vpon
Whitson
Sunday
.
Why
is
he
called
a
comforter
or
Aduocate
?
Lyke
as
by
this
terming
of
him
,
is
giuen
an
inkling
of
the
persecution
and
accusing
or
condemning
of
the
churche
by
the
heathenish
world
:
so
is
it
also
expresly
ment
therby
,
that
it
shall
not
bée
forsaken
of
Chryst
in
the
time
of
persecution
,
but
that
Christ
sendeth
it
an
aduocate
,
namely
the
holy
Ghost
.
The
properties
of
this
aduocate
are
foure
:
First
,
that
hée
bée
at
hande
too
his
Clyant
,
that
is
,
too
him
that
suffreth
violence
or
wrong
,
or
is
accused
by
the
wicked
world
.
Secondly
that
he
take
vppon
him
the
case
of
eche
man
,
yea
and
of
the
whole
Churche
,
as
his
owne
case
.
Thirdly
,
that
he
teach
and
admonishe
him
that
erreth
,
and
instruct
him
that
hée
bée
not
ouerthrowne
in
his
case
.
Fourthly
,
that
he
comfort
him
in
his
trouble
.
Therfore
when
the
holy
ghost
is
called
an
aduocate
,
it
is
ment
therby
,
that
he
is
the
defender
of
the
Church
,
that
he
taketh
the
case
therof
vpon
himselfe
:
and
that
he
teacheth
and
comforteth
the
church
.
Agein
,
the
text
saith
,
that
the
holy
Ghost
shal
bée
the
teacher
of
truth
.
By
which
name
is
shewed
,
first
that
men
can
not
obteyn
healthful
truth
,
of
their
owne
disposition
and
nature
.
Secondly
,
that
the
doctrine
of
truth
is
not
of
the
lawe
,
but
of
the
Gospell
.
For
reason
of
his
owne
inclination
dooth
(
after
a
sort
)
vnderstande
the
doctrine
of
the
law
.
And
thirdly
that
the
holy
ghost
woorketh
mightily
both
in
the
teachers
and
in
the
learners
.
For
he
maketh
the
teachers
too
vnderstande
the
truth
,
and
the
learners
too
receiue
it
.
And
therefore
wée
are
admonished
too
call
vppon
the
teacher
of
truth
,
that
hée
may
giue
vs
the
key
of
knowledge
:
and
too
beware
that
wée
driue
not
away
from
vs
that
same
most
pure
spirite
,
through
our
vnclennesse
.
For
in
asmuch
as
he
is
holy
,
that
is
,
cleane
,
chast
,
and
a
maker
of
others
holy
,
hée
dwelleth
not
in
an
vnpure
harte
:
that
is
too
wit
,
in
suche
a
hart
as
tumbleth
it selfe
in
his
owne
filthines
,
and
defileth
it selfe
as
a
swine
by
wallowing
in
the
myre
.
Besides
this
,
hée
sayth
:
This
holy
Ghoste
shall
beare
witnesse
of
mée
.
Of
whiche
office
the
ministers
of
Gods
woorde
also
shal
bée
partakers
.
But
what
dooth
the
holy
Ghoste
witnesse
of
Chryste
?
and
what
shall
the
ministers
of
the
woord
witnesse
of
him
?
First
the
holy
Ghost
and
the
ministers
of
Gods
woorde
beare
witnesse
of
Chryst
,
that
he
is
very
God
according
too
the
Scripture
,
one
in
Godhead
with
the
father
and
the
holy
Ghoste
,
as
wée
professe
in
our
Créed
.
Secondly
the
holy
Ghoste
witnesseth
,
that
Chryst
is
very
man
according
too
oure
Créede
:
who
was
conceyued
by
the
holye
Ghoste
,
and
borne
of
the
virgin
Mary
.
Thirdly
the
holy
Ghost
witnesseth
,
that
Christe
though
hée
be
bothe
God
and
man
:
yet
is
but
one
Lord
,
one
Chryste
,
one
person
,
according
as
our
Créed
beareth
record
,
&
Chryst
also
of
himself
,
when
he
sayth
:
No
man
goeth
vp
intoo
heauen
,
but
he
that
came
downe
from
heauen
,
the
sonne
of
man
that
is
in
heauen
.
Fourthly
the
holy
Ghoste
beareth
witnesse
of
Chrystes
office
,
that
he
is
a
bishop
and
a
king
.
A
bishop
verely
,
whiche
with
his
owne
sacrifice
pacifieth
the
wrath
of
the
father
,
and
by
his
intercession
bringeth
vs
vntoo
GOD
.
And
a
King
,
in
that
he
hath
vanquished
our
enimies
,
death
,
sinne
,
the
Deuil
and
hel
,
and
shall
come
too
iudge
the
quicke
and
the
dead
.
These
foure
things
dooth
the
spirit
witnesse
of
Chryst.
These
foure
things
are
deliuered
vs
concerning
Christ
in
our
Créede
.
These
foure
things
shall
all
godly
ministers
of
Gods
woord
witnesse
of
Chryst
,
til
hée
come
too
iudgement
.
Of
the
second
.
THese
things
haue
I
spoken
to
you
,
that
yee
shold
not
be
offended
.
Christ
dooth
them
to
vnderstand
,
to
what
end
he
spake
so
much
of
the
church
,
of
the
holy
ghost
,
&
of
his
death
&
resurrection
:
that
is
to
wit
,
that
being
confirmed
by
these
things
,
they
shold
not
bée
offended
with
the
rest
of
the
world
.
This
admonishment
is
necessarie
at
all
times
:
for
the
world
is
full
of
stumbling
blocks
.
Woe
(
sayth
Chryst
)
bée
vntoo
the
world
for
offence
:
méening
,
that
they
are
like
too
buy
it
déer
,
that
fal
from
the
Gospel
bycause
of
offences
.
Now
too
the
intent
euery
one
of
vs
may
iudge
a
right
concerning
an
offence
,
I
wil
set
forth
a
ful
doctrine
concerning
offences
.
An
offence
in
general
,
is
whatsoeuer
kéepeth
a
man
backe
from
the
righte
course
of
the
Gospell
,
that
is
too
saye
,
eyther
woorde
,
déede
,
or
outwarde
appéerance
(
if
I
may
so
terme
it
)
whiche
is
too
any
man
a
cause
or
occasion
of
stumbling
,
or
of
béeing
offended
,
so
as
eyther
he
bée
hindred
or
else
step
aside
from
the
right
course
of
saluation
.
Of
this
stumbling
blocke
there
are
moe
kindes
than
one
.
For
there
is
one
offence
or
stumbling
block
whiche
is
called
giuen
:
and
another
that
is
called
,
taken
.
Which
what
maner
of
ones
they
bée
,
I
wil
declare
by
definitions
and
examples
.
An
offence
giuen
,
is
that
which
riseth
eyther
of
som
woord
or
déede
that
is
euill
in
it selfe
,
or
else
of
some
woorde
or
déed
,
that
is
indifferent
,
that
is
too
wit
,
neyther
good
nor
euill
,
but
cast
foorth
out
of
season
.
Both
of
these
is
streightly
forbidden
by
Gods
woord
,
and
Chryste
him self
auoucheth
it
too
bée
better
for
a
man
too
bée
drowned
in
the
middes
of
the
Sea
,
than
too
giue
occasion
of
offence
too
any
bodye
.
The
examples
are
these
:
Arrius
denyed
Chryst
too
bée
God
,
whereby
he
caused
manye
too
stumble
,
and
was
a
cause
of
endlesse
damnation
,
bothe
too
him selfe
,
and
too
many
others
.
Dauid
by
his
aduoutrie
was
a
stumbling
blocke
too
all
the
inhabiters
of
his
Realme
,
and
had
pearished
for
euer
,
if
hée
had
not
repented
.
Ageinst
this
stumbling
block
prayeth
Salomon
,
when
he
sayth
:
Kéep
me
from
the
snare
that
they
haue
layd
for
me
,
&
from
the
stumbling
block
of
them
that
work
wickednesse
.
The
most
part
of
the
world
stumbling
at
this
block
,
stick
in
damnation
,
&
dayly
many
fall
headlong
intoo
destruction
by
dasshing
ageynste
this
stumbling
block
,
bothe
priuately
&
publikly
.
Priuatly
are
offended
children
,
seruants
,
and
maryed
couples
.
Children
sée
their
parents
absteyne
from
Gods
seruice
,
and
they
absteine
likewise
.
They
héere
their
parentes
sweare
,
and
they
sweare
as
well
as
they
.
They
héere
them
talke
of
ribaudry
,
and
by
and
by
they
folow
their
example
.
For
wicked
things
sticke
fastest
in
minde
.
They
sée
them
bibbing
,
deceyuing
,
and
dealing
vniustly
with
their
neibours
,
and
they
like
good
scholers
lerne
the
same
trades
.
But
wo
bée
too
them
by
whom
such
stumbling
blockes
are
made
.
For
they
with
the
whirle
winde
,
and
tempest
of
their
stumbling
blockes
,
doo
throwe
downe
and
beate
out
the
crop
of
Chrysts
church
.
This
houshold
stumbling
block
is
the
séede
of
all
euils
in
the
world
.
For
such
things
as
children
lerne
of
their
fathers
&
moothers
,
they
kéepe
stil
when
they
bée
old
,
and
also
teach
the
same
too
their
children
.
Wherfore
the
parents
that
fear
god
,
must
take
excéeding
great
héede
,
that
they
bée
not
stumbling
blocks
too
their
owne
children
.
Therfore
let
them
talk
godlily
,
let
them
doo
all
things
rightly
.
Let
them
serue
God
,
and
stirre
vp
their
children
too
do
the
like
,
and
let
them
bring
them
vp
in
correction
and
nurture
of
the
Lord
,
according
as
Paul
admonisheth
:
and
let
them
always
bear
in
mind
this
saying
of
Chryst
,
which
is
written
in
the
ninth
of
Mark
:
whoosoeuer
offendeth
one
of
these
little
ones
that
beléeueth
in
mée
,
it
were
better
for
him
that
he
had
a
milstone
hanged
about
his
neck
,
and
were
cast
intoo
the
sea
.
Moreouer
,
this
offence
is
committed
also
as
wel
by
the
magistrate
,
as
by
the
subiects
.
As
when
Hieroboam
set
vp
a
calfe
in
Samaria
too
bée
woorshipped
,
&
when
the
same
man
playing
the
tyraunt
did
persecute
the
holy
prophets
of
God
.
But
this
offence
is
most
gréeuous
in
ministers
of
churches
,
when
they
eyther
by
leud
doctrine
or
corrupt
life
,
giue
occasion
too
many
too
speak
euil
of
the
Gospel
,
and
minister
special
occasion
of
falling
too
them
that
bée
weake
,
as
are
couetous
persons
,
whoremongers
,
dronkards
,
murtherers
,
&
such
others
as
offende
the
Church
with
their
behauiour
:
Which
sort
the
zelous
Bishoppes
ought
too
dispose
,
least
they
by
their
falling
,
should
draw
many
mo
with
them
too
decay
.
Neyther
are
subiects
too
bée
excused
in
this
behalfe
:
for
wée
sée
what
the
worlde
is
:
all
are
corrupt
.
Who
offendeth
not
in
dronkennesse
?
who
giueth
not
occasion
of
stumbling
by
accustoming
himselfe
rashly
too
swearing
?
where
is
there
one
among
a
number
,
that
layeth
not
some
snare
or
other
too
stumble
at
?
Howbéeit
,
bicause
offences
giuen
,
are
not
all
of
one
sort
(
for
some
are
giuen
by
a
woord
or
déede
that
is
euill
in
it self
,
and
other
some
are
giuen
by
a
woord
or
déed
not
euil
of
it self
,
but
doone
or
spoken
out
of
season
:
)
It
is
too
bée
knowne
,
that
the
first
kind
without
exception
is
too
bée
shunned
of
al
men
that
haue
regarde
of
euerlasting
saluation
.
But
as
for
that
offence
that
is
giuen
by
a
thing
indifferent
,
is
not
alwayes
too
bée
eschewed
,
but
wée
must
deale
according
too
this
difference
of
men
.
Some
men
are
strong
,
as
they
that
already
know
the
Chrystian
libertie
.
Some
are
weake
and
haue
the
beginning
of
Religion
,
but
are
not
sufficiently
settled
in
the
christen
libertie
.
Other
some
are
obstinate
,
vnable
too
bée
taught
and
wilfull
.
The
first
sort
is
not
offended
at
the
vse
of
things
indifferent
,
but
rather
reioyseth
in
the
christian
libertie
.
The
thirde
sort
are
offended
,
but
thou
shalt
not
care
for
them
,
for
they
are
the
enemies
of
Chryst.
Neither
shalt
thou
absteine
from
the
vse
of
things
indifferent
,
for
their
sakes
:
and
much
lesse
shalt
thou
absteine
from
true
vertues
:
as
are
the
true
woorshipping
of
God
,
true
inuocation
,
and
true
confession
of
the
son
of
God
.
Neither
shalt
thou
abstein
from
true
doctrine
,
but
after
the
example
of
Chryste
,
teache
thou
and
professe
thou
the
true
Gospell
,
euen
in
sight
of
hell
gates
.
For
so
did
chryst
:
so
did
the
prophets
:
so
did
the
apostles
:
yea
and
al
the
godly
of
all
ages
.
It
is
woont
too
bée
commonly
sayd
,
that
he
the
iudgeth
aright
,
teacheth
aright
,
&
dooth
aright
,
ought
not
for
any
offence
,
too
forbeare
any
thing
that
is
aright
.
This
surely
is
most
true
,
and
is
confirmed
by
the
examples
of
Chryst
&
his
apostles
.
But
as
concerning
the
middle
sort
of
men
(
that
is
to
wit
,
the
weak
)
the
rule
of
Paule
is
too
bée
noted
:
Rather
than
I
wil
offend
my
weake
brother
,
I
wil
eat
no
fleshe
while
I
liue
.
After
the
same
rule
it
is
too
bée
déemed
of
other
things
indifferent
.
For
in
all
our
dooings
there
is
a
consideration
too
bée
had
of
mutuall
charitie
and
edifying
.
Neuerthelesse
this
offence
giuen
,
wherof
we
haue
already
spoken
,
hath
yet
another
difference
,
taken
of
the
difference
of
the
persons
.
For
some
persons
are
set
in
some
roome
of
authoritie
:
&
other
some
are
inferiors
leading
a
priuate
life
.
The
offence
that
is
giuen
by
a
persone
set
in
any
authoritie
,
is
muche
more
gréeuous
than
that
which
is
giuen
by
a
priuate
person
that
is
placed
in
no
office
,
&
therfore
it
deserueth
greter
punishment
,
both
in
respect
of
the
person
him selfe
,
who
defileth
the
place
to
which
he
is
promoted
by
God
,
&
also
for
other
mens
sakes
,
too
whom
he
by
his
leud
example
hath
giuen
a
more
forcible
cause
of
falling
.
For
euen
as
the
greater
a
stone
is
that
falleth
from
a
high
rocke
,
the
moe
péeces
it
maketh
in
the
fall
:
Euen
so
the
greater
state
that
a
person
is
of
,
&
the
higher
that
he
is
placed
in
degrée
of
dignitie
,
so
many
the
mo
draweth
he
down
with
him
when
hée
falleth
.
Likewise
also
a
minister
of
Gods
woorde
,
sinning
in
dronkennesse
,
whoredome
,
manslaughter
,
or
any
other
crime
:
is
a
greater
stumbling
blocke
,
than
a
souldiour
,
a
courtier
,
a
mariner
,
or
a
ploughman
,
and
therfore
is
too
be
restreyned
and
punished
with
greater
punishement
:
For
hée
draweth
moe
with
him
vntoo
decay
.
After
the
same
manner
is
too
bée
déemed
of
others
.
Dauid
in
the
Realme
of
Iewrie
was
not
an
aduouterer
and
a
murtherer
alone
:
yet
notwithstanding
,
his
sinne
(
by
reason
of
the
offence
that
grewe
thereof
)
was
more
horrible
than
the
faultes
of
other
men
in
Gods
sight
:
wherefore
it
was
punished
also
with
gréeuouser
punishements
,
specially
of
the
body
.
Muche
more
gréeuously
sinneth
a
dronken
mayster
of
a
house
,
than
a
seruaunte
.
For
hée
is
an
example
vntoo
his
whole
housholde
:
but
this
other
(
as
a
despised
person
)
▪
is
not
taken
for
anye
example
,
excepte
it
bée
of
as
leude
as
him selfe
.
And
thus
farre
as
touching
an
offence
giuen
.
An
offence
taken
,
is
that
whiche
any
man
taketh
too
himselfe
at
other
mennes
wel
dooings
,
or
otherwise
:
and
it
is
of
twoo
sortes
.
Humain
&
deuilish
.
Humain
,
is
partly
of
vngodly
folk
,
partly
of
godly
folk
.
Of
vngodly
folke
,
when
the
vngodly
are
offended
,
eyther
at
the
dooings
of
the
godly
,
or
at
the
frée
vsage
of
things
indifferent
,
or
else
at
the
outwarde
countenance
of
the
Churche
.
For
when
the
vngodly
sée
the
godly
distressed
vnder
the
crosse
,
&
too
bée
(
as
it
were
)
outcasts
in
the
world
,
the
vngodly
take
thereby
an
occasion
of
a
sorer
fal
.
As
the
Iewes
,
which
were
offended
at
the
lowlynesse
of
Chryst
and
the
misery
of
his
Church
:
after
which
sorte
many
at
this
day
also
are
offended
at
the
woundes
of
the
Church
.
Contrariwise
,
the
godly
take
offence
,
when
they
sée
the
wicked
flourishe
:
when
the
Churche
is
oppressed
by
tirants
:
when
many
giltlesse
persons
are
punished
:
and
when
they
sée
the
Church
turmoiled
with
heresies
.
But
they
ouercome
this
stumbling
block
ageine
,
partly
by
the
strengthning
of
the
holy
Ghoste
,
partly
by
the
examples
of
Chrysts
church
,
and
partly
by
earnest
prayer
:
neyther
is
there
any
better
remedy
ageynst
the
stumbling
blockes
of
this
kinde
,
than
too
set
ageinst
them
the
continuall
custome
of
God
,
who
suffreth
his
Churche
too
bée
ouerwhelmed
with
sundry
miseryes
in
this
worlde
▪
too
the
intent
it
may
in
time
too
come
bée
glorified
with
his
beloued
sonne
our
Lord
Iesus
Chryst.
The
Deuilish
offence
taken
,
is
when
men
preposterously
catche
occasions
,
whiche
they
stretche
too
a
further
libertie
of
sinning
.
Doutlesse
the
cause
why
Cham
scoffed
so
malapertly
at
his
Father
,
was
that
hée
might
purchase
too
him selfe
libertie
too
sin
without
controlement
.
We
sée
very
many
such
now
a
dayes
,
which
euer
narowly
picke
out
the
faults
of
the
holy
fathers
(
as
the
incest
of
Loth
,
the
dronkennesse
of
Noe
,
the
concubineship
of
Abraham
,
the
aduoutrie
&
murther
of
Dauid
,
the
periurie
of
Peter
,
the
harde
yoke
that
Ioseph
layde
vpon
the
Egiptians
,
and
the
gréedie
gathering
of
Zachey
:
)
too
the
intent
they
may
sel
themselues
too
al
naughtinesse
.
Yea
rather
they
séek
by
mennes
vices
,
how
they
may
harden
them selues
too
the
contempt
of
God
.
Wherefore
not
without
cause
,
this
kinde
of
stumbling
is
called
deuilish
,
as
the
whiche
is
shored
vp
with
slaunders
too
the
contempt
of
God
.
¶
Of
the
third
.
THe
third
place
is
of
the
persecution
or
crosse
of
the
churche
:
for
whiche
place
looke
before
in
the
thirde
Sunday
after
Easter
.
¶
Vpon
the
feast
of
Pentecost
,
which
we
call
Whitsonday
.
¶
The
Gospel
.
Iohn
.
xiiij
.
IF
yee
loue
mee
keepe
my
commaundementes
,
and
I
wil
pray
the
Father
,
and
hee
shall
giue
you
another
comforter
,
that
hee
may
abide
with
you
for
euer
:
euen
the
spirite
of
truth
whom
the
world
cannot
receyue
,
bycause
the
world
seeth
him
not
,
neyther
knoweth
him
.
But
yee
knowe
him
:
for
he
dwelleth
with
you
,
and
shal
bee
in
you
.
I
will
not
leaue
you
comfortlesse
,
but
will
come
too
you
.
Yet
a
little
while
and
the
world
seeth
mee
no
more
:
but
yee
see
mee
.
For
I
liue
,
and
yee
shall
liue
.
That
day
shall
yee
knowe
that
I
am
in
my
Father
,
and
you
in
mee
,
and
I
in
you
.
Flee
that
hathe
my
commaundementes
and
keepeth
them
,
the
same
is
hee
that
loueth
mee
.
And
hee
that
loueth
mee
,
shall
bee
loued
of
my
Father
,
and
I
will
loue
him
,
and
will
shewe
my
owne
selfe
vntoo
him
.
Iudas
sayth
vntoo
him
(
not
Iudas
Iscarioth
▪
)
Lord
,
what
is
doone
that
thou
wilte
shewe
thy selfe
vntoo
vs
,
and
not
vntoo
the
world
?
Iesus
answered
,
and
sayd
vntoo
them
▪
if
a
man
loue
mee
,
hee
will
keepe
my
sayings
,
and
my
Father
will
loue
him
:
and
we
wil
come
vntoo
him
,
and
dwell
with
him
.
Hee
that
Ioueth
mee
not
,
keepeth
not
my
sayings
.
And
the
woord
whiche
yee
heere
,
is
not
mine
,
but
the
Fathers
whiche
sent
mee
.
These
things
haue
I
spoken
vntoo
you
,
beeyng
yet
present
with
you
.
But
the
comforter
which
is
the
holy
Ghost
whome
my
Father
wil
sende
in
my
name
,
hee
shall
teache
you
all
things
,
and
bring
all
things
too
your
remembraunce
what
so
euer
I
haue
sayd
vntoo
you
.
Peace
I
leaue
with
you
:
my
peace
I
gyue
vntoo
you
.
Not
as
the
world
giueth
,
giue
I
vntoo
you
.
Let
not
your
hartes
bee
greeued
,
neyther
fear
.
Yee
haue
herd
how
I
sayd
vntoo
you
:
I
go
,
and
come
ageine
vntoo
you
.
If
yee
loued
mee
,
yee
woulde
verely
reioyce
,
bycause
I
sayd
,
I
go
vntoo
the
Father
:
For
the
Father
is
greater
than
I.
And
now
haue
I
shewed
before
it
come
,
that
when
it
is
come
too
passe
,
yee
might
beleeue
.
Heereafter
wil
I
not
talke
many
woords
vntoo
you
.
For
the
Prince
of
this
world
commeth
,
and
hathe
naught
in
mee
.
But
that
the
worlde
may
knowe
that
I
loue
the
Father
.
And
as
the
Father
gaue
mee
commaundement
,
euen
so
doo
I.
The
exposition
of
the
text
.
THis
feast
which
wée
call
Pentecost
,
that
is
the
fiftith
daye
,
was
ordeyned
in
remembraunce
of
the
confirmation
of
the
Gospell
,
the
fiftith
daye
after
Chrystes
resurrection
.
For
that
day
,
our
Lord
sent
the
holy
Ghost
from
heauen
,
who
sate
vppon
the
Apostles
visibly
in
likenesse
of
flambes
of
fire
,
and
hée
(
according
too
Chrystes
promisse
)
not
onely
leadeth
the
Apostles
intoo
all
truthe
,
but
also
certifieth
the
whole
world
,
that
Iesus
Chryst
is
in
heauen
,
who
from
thence
confirmeth
his
doctrine
by
this
woonderfull
déede
.
For
like
as
the
fiftith
day
after
the
Iewish
passeouer
which
they
ate
first
in
Egipt
,
the
law
was
giuen
,
and
the
doctrine
thereof
confirmed
with
great
miracles
according
as
it
is
written
.
Exod.
19.
Euen
so
after
the
true
Passeouer
,
(
that
is
too
wit
,
after
the
killing
of
the
Lamb
of
GOD
which
is
Chryst
)
Gods
wil
was
too
confirme
the
Gospel
of
his
Sonne
,
with
this
woonderful
déede
,
that
is
,
by
the
visible
giuing
of
the
holy
Ghoste
,
according
as
wée
shall
héere
more
largely
in
the
lesson
at
Euensong
.
Now
let
vs
enter
vppon
the
most
swéete
Gospell
,
which
also
is
a
péece
of
that
long
Sermon
that
the
Lord
made
to
his
Disciples
the
day
before
he
suffered
.
The
summe
of
the
text
that
you
haue
herd
,
is
,
that
Chryste
giueth
a
true
marke
of
faith
and
loue
of
God
,
and
of
the
frute
of
the
same
fayth
and
loue
,
namely
that
the
disciples
should
haue
quiet
consciences
through
the
holy
ghost
,
whom
he
promiseth
that
the
father
shall
send
in
his
name
.
Also
Christ
giueth
them
to
vnderstand
of
his
victorie
ageinst
Sathan
,
that
euen
by
this
victorie
the
world
may
know
,
how
well
the
father
loueth
it
.
And
al
these
things
tend
too
the
strengthening
of
his
disciples
,
least
through
offence
of
the
crosse
,
they
might
go
backe
from
their
profession
.
The
places
are
foure
.
-
1
The
true
marke
of
fayth
and
of
the
loue
of
God
.
-
2
The
frute
and
vse
of
kéeping
the
woord
of
God
.
-
3
Chrysts
promising
the
holy
ghost
the
comforter
.
-
4
Of
the
peace
that
Christ
promiseth
too
those
that
bée
his
.
¶
Of
the
firste
.
IF
a
man
loue
mee
,
he
will
keepe
my
sayings
.
Let
vs
marke
these
woords
aduisedly
.
For
they
shew
a
true
mark
of
faith
&
of
the
loue
of
God
.
He
that
loueth
Christ
,
héereth
him
willingly
:
He
willingly
kéepeth
that
which
he
héereth
:
And
he
willingly
dooth
that
which
he
kéepeth
.
For
these
things
are
by
nature
ioyned
togither
.
Wée
sée
it
is
a
custome
among
men
,
that
they
doo
not
without
wéerinesse
héer
those
persons
towardes
whom
they
are
not
very
well
minded
.
And
that
contrarywise
they
couet
nothing
more
,
than
with
all
attentiuenesse
of
mind
,
to
héer
those
whom
they
loue
entirely
:
specially
when
they
know
they
speake
many
things
sagely
and
wisely
too
their
welfare
and
profit
.
But
what
is
the
saying
of
Chryst
?
First
too
repent
.
For
so
did
his
messenger
Iohn
Baptist
and
he
himself
also
begin
his
preaching
.
Héerby
is
vttered
his
affection
towardes
vs
:
For
without
repentaunce
it
is
vnpossible
too
bée
saued
.
Wherevpon
he
sayth
,
except
yée
repent
,
yée
shall
all
perishe
.
Secondly
,
too
beléeue
the
Gospel
,
that
is
,
too
beléeue
assuredly
that
Chryst
is
suche
a
one
towards
him
,
as
he
is
declared
too
vs
in
his
Gospell
too
bée
,
that
is
too
wit
,
a
Sauiour
,
a
Iustifier
and
a
Redéemer
.
The
end
of
this
faith
is
the
health
of
our
soules
.
1.
Peter
.
1.
and
in
Iohn
:
Hée
that
beléeueth
in
the
sonne
hath
euerlasting
life
.
Thirdly
,
too
bring
foorth
frute
by
this
faith
:
First
deuotion
too
godward
,
or
seruice
of
God
▪
Secondly
innocencie
of
life
,
and
kéeping
holy
both
of
minde
and
body
:
Thirdly
,
loue
of
our
neighbor
flowing
out
of
a
true
faith
,
a
pure
hart
&
a
good
conscience
:
And
fourthly
too
doo
the
woork
of
our
vocation
in
feare
,
too
the
glory
of
God
and
profit
of
our
neighbour
.
All
these
vertues
ar
beutified
with
true
patience
,
which
is
a
certeyn
obedience
towards
God
vnder
the
crosse
.
He
that
wil
bée
my
Disciple
(
sayth
the
Lord
)
let
him
take
vp
his
crosse
and
folow
mée
.
What
?
Wherfore
requirest
thou
so
many
things
?
Are
we
not
iustified
&
saued
by
faith
alone
?
Yes
,
it
is
true
.
But
there
is
a
difference
too
bée
put
betwixt
the
causes
of
saluation
and
the
obedience
that
God
requireth
of
those
that
bée
his
.
Wée
are
iustified
by
faith
only
:
but
when
wée
are
iustified
,
wée
are
made
new
men
:
that
is
too
wit
,
the
sonnes
of
God
,
and
hence
foorth
wée
must
(
after
the
example
of
our
father
)
lead
a
new
and
blissed
life
.
But
héere
is
too
bée
considered
also
,
that
as
there
is
a
double
marke
of
the
children
of
God
:
so
ther
is
a
double
marke
of
the
children
of
Sathan
.
The
marke
of
the
children
of
God
is
one
while
inward
,
and
another
while
outward
.
The
inward
is
repentance
,
faith
,
godlinesse
,
&
good
conscience
.
The
outward
is
héering
of
Gods
woord
:
and
honest
conuersation
among
men
.
For
as
Chryste
sheweth
héere
that
the
loue
of
his
woord
,
and
the
héering
of
it
,
is
a
marke
of
his
Disciples
:
so
Peter
requireth
honest
conuersation
among
men
,
whereby
God
may
bée
glorified
,
&
his
church
edified
.
But
the
inward
marke
of
Sathans
children
is
,
too
bée
without
faith
,
without
godlynesse
,
too
haue
an
euil
conscience
,
and
euil
affections
too
haue
the
maistrie
.
The
outward
mark
is
,
outward
contempt
of
the
woord
,
and
a
leude
life
.
Mark
wel
these
marks
,
and
let
euery
man
examine
him self
,
whither
he
bée
too
bée
accounted
among
the
children
of
God
,
or
among
the
children
of
the
Diuel
.
If
hée
perceiue
him self
too
bée
among
the
children
of
Sathan
,
let
him
pul
back
his
foot
out
of
hand
,
least
he
be
thrown
headlong
intoo
damnation
sooner
than
he
looked
for
.
If
he
perceiue
him self
too
bée
among
the
children
of
God
,
let
him
giue
God
thanks
,
and
desire
encrease
of
faith
,
loue
,
and
other
vertues
:
let
him
desire
too
bée
strengthened
by
the
holy
Ghoste
,
least
he
bée
withdrawen
from
his
godly
and
holy
race
by
the
sleights
of
Sathan
.
¶
Of
the
second
.
ANd
my
father
will
loue
him
,
and
wee
will
come
vntoo
him
and
dwell
with
him
.
Heere
are
rehersed
the
moste
swéete
frutes
of
kéeping
the
woord
of
God
.
The
firste
frute
is
,
that
the
Father
loueth
suche
as
kéepe
Chrystes
woord
.
For
hée
holdeth
them
right
déere
in
his
beloued
.
Ephe.
1.
How
great
a
good
thing
this
is
,
it
may
bée
vnderstood
héerby
,
that
those
which
beléeue
not
in
Chryst
abide
vnder
Gods
wrath
,
according
too
this
saying
:
Hée
that
beléeueth
not
in
the
sonne
,
the
wrath
of
God
abideth
vpon
him
.
Wher
as
the
wrath
of
God
is
,
there
is
sinne
,
death
,
damnation
,
hel
,
the
tirannie
of
the
Deuill
,
and
(
too
bée
shorte
)
all
mischéefe
.
Contrarywise
wheras
is
the
loue
of
God
,
there
are
the
enimies
ouercome
,
there
is
saluation
,
there
is
ioy
,
there
is
life
euerlasting
.
Therefore
let
vs
think
vpon
this
first
frute
of
keping
Gods
woord
,
that
by
thinking
theron
wée
may
be
kindled
the
more
too
loue
the
woord
.
The
seconde
frute
is
,
and
we
(
sayth
hée
)
will
come
vntoo
him
.
Than
the
whiche
comming
there
can
bée
no
greater
honor
.
If
God
the
father
,
the
sonne
and
the
holy
Ghost
come
too
him
that
kéepeth
Chrystes
woords
,
vndoubtedly
it
foloweth
,
that
they
came
not
too
him
before
.
But
that
hée
was
in
the
diuels
power
,
and
in
the
kingdome
of
darkenesse
,
where
death
and
damnation
reigne
.
It
is
a
great
frendship
if
a
King
come
too
his
subiect
,
it
is
a
great
honor
too
be
visited
of
a
mans
better
:
but
vntoo
this
honor
none
other
is
comparable
,
that
God
the
father
,
God
the
sonne
,
and
God
the
holy
Ghost
come
vntoo
a
man
that
loueth
Chryst
,
and
kéepeth
his
sayings
.
The
third
frute
is
,
that
the
Trinitie
not
only
commeth
too
a
man
that
kéepeth
Christs
sayings
,
but
also
maketh
his
dwelling
with
him
,
&
abydeth
in
him
.
Christ
méeneth
by
this
most
swéete
promisse
,
that
those
whiche
héere
Chrystes
woord
and
kéepe
it
,
are
the
temples
of
the
Trinitie
,
in
whome
dwelleth
the
father
,
the
sonne
,
&
the
holy
Ghost
.
And
although
that
all
the
whole
church
is
called
one
church
of
God
:
yet
is
euery
seuerall
Christian
a
seuerall
temple
of
the
holy
Ghost
.
Behold
how
princely
a
promisse
this
is
.
If
any
body
should
promisse
a
miserable
man
a
great
treasure
of
gold
,
he
should
haue
good
cause
too
be
mery
and
reioyce
,
that
of
a
poor
and
wretched
creature
,
he
should
become
a
riche
and
happie
man
.
But
héere
is
promised
a
moste
incomparable
treasure
,
namely
the
dwelling
of
the
Trinitie
in
vs
,
whiche
farre
surmounteth
all
the
treasures
of
the
world
.
But
what
dooth
the
Father
when
hée
dwelleth
in
a
man
?
what
dooth
the
sonne
?
what
dooth
the
holy
ghoste
?
The
father
with
his
might
shéeldeth
and
defendeth
the
men
in
whom
he
dwelleth
,
ageinst
the
rage
of
sathan
:
wheras
sathan
executeth
ful
power
vppon
all
beléeuers
.
The
sonne
with
his
wisdome
and
light
,
teacheth
and
lighteneth
them
ageinst
all
mistes
of
all
maner
of
darknes
.
The
holy
ghost
with
his
holinesse
,
sanctifieth
,
consecrateth
,
&
anoynteth
them
too
bée
the
Prophets
,
Kings
,
Préests
,
and
saincts
of
the
Lord
.
Too
be
Prophets
,
bicause
we
sée
those
things
with
the
eyes
of
our
faith
,
which
no
bodily
eare
is
able
too
conceiue
.
Of
this
Propheticall
office
speaketh
Ioel
,
according
as
Luke
also
maketh
mencion
.
Act.
2.
Too
be
Kings
,
partly
bicause
we
are
made
the
children
of
God
by
the
victorie
of
Christ
:
and
also
bicause
that
by
the
power
of
Christ
,
we
reigne
ouer
death
and
hel
.
Lu.
22.
I
appoynt
vntoo
you
a
kingdome
,
like
as
my
father
hath
appoynted
vntoo
me
.
Too
bée
préestes
,
bicause
when
wée
beléeue
in
Chryst
,
wée
haue
aucthoritie
too
offer
vntoo
GOD
the
sacrifice
of
prayse
:
wée
haue
libertie
too
cal
vpon
God
through
Iesus
Christ
our
only
mediator
and
high
préest
:
wée
haue
aucthoritie
too
teach
Gods
woord
.
Howbéeit
euery
man
according
too
the
maner
of
his
calling
.
And
too
bée
saincts
,
bicause
that
through
Faith
in
Christ
,
wée
are
accounted
as
pure
as
if
wée
had
fulfilled
the
law
to
the
vttermost
.
Behold
what
a
number
of
frutes
the
keping
&
louing
of
Chrysts
woord
bringeth
with
it
.
There
can
bée
no
greater
dignitie
,
there
can
bée
no
greater
glory
,
there
can
bée
no
honor
or
worship
more
excellent
.
But
what
shal
wée
lern
by
it
?
To
liue
worthy
so
great
honor
,
that
wée
by
our
owne
vnclennesse
driue
not
God
out
of
our
harts
:
but
rather
that
wée
exalt
him
with
continual
prayses
,
in
true
godlinesse
and
sanctification
.
That
so
great
worship
ought
to
put
vs
in
mind
héerof
,
Peter
teacheth
.
1.
Pet.
2.
where
he
sayth
thus
:
you
are
a
chosen
generation
,
a
kingly
préesthood
,
a
holy
nation
,
a
people
whom
God
claymeth
proper
too
himselfe
,
that
yée
should
set
foorth
,
his
woorks
,
whoo
hath
called
you
out
of
darknesse
intoo
his
woonderfull
light
.
You
that
in
times
past
were
no
people
,
are
now
the
people
of
God
,
you
which
in
times
past
obteyned
no
mercy
,
haue
now
obteyned
mercy
.
Héerevppon
the
Apostle
inferreth
:
Absteyne
therfore
from
fleshly
lustes
which
fight
ageynst
the
soule
,
and
make
your
conuersation
honest
among
the
Heathen
.
As
many
benefites
of
God
then
as
wée
héere
of
towardes
vs
,
so
many
spurres
shall
there
bée
to
pricke
vs
forward
too
godly
and
holy
lyfe
.
Wherfore
sith
Chryste
héere
promyseth
so
great
things
,
and
sith
that
the
heauenly
Trinitie
dwelleth
in
them
that
beléeue
:
Let
vs
endeuer
too
bée
cleane
and
pure
,
as
it
be
commeth
Gods
temples
too
bée
.
Let
vs
bée
spiritual
things
,
that
wée
may
reigne
ouer
sinne
,
and
not
serue
it
any
more
in
the
lustes
thereof
.
Let
vs
bée
prests
that
may
offer
quicke
sacrifices
vntoo
God
,
and
call
vpon
him
by
fayth
in
Chryst.
Let
vs
bée
saincts
and
segregated
from
the
heathenish
routes
of
the
world
,
that
wée
fall
not
intoo
our
former
filthinesse
agein
.
¶
Of
the
thirde
.
ANd
the
comforter
,
the
holy
Ghost
whom
the
father
shall
sende
in
my
name
,
he
shall
teach
you
all
things
.
This
is
Chrysts
promisse
,
whereby
he
promiseth
his
Disciples
the
holy
ghost
.
Wée
haue
herd
before
what
is
the
woorthinesse
of
the
Chrystians
:
Now
let
vs
héer
what
is
ioyned
with
this
woorthinesse
.
And
bicause
I
am
not
able
to
vtter
these
things
according
too
their
woorthinesse
,
I
will
(
after
the
manner
of
babes
)
prattle
of
eche
thing
that
is
spoken
in
this
royall
promisse
.
These
few
woords
therfore
doo
conteine
seuen
poynts
concerning
the
holy
ghost
,
the
which
I
will
reherse
bréefly
,
and
apply
them
too
our
vse
.
For
these
points
contein
the
causes
why
the
holy
ghost
is
sent
and
giuen
.
First
he
is
called
an
Aduocate
.
Although
I
haue
spoken
somewhat
an
eight
dayes
hence
concerning
this
name
:
Yet
peraduenture
it
shal
not
bée
amisse
too
repete
it
agein
too
day
.
Therfore
he
is
called
an
Aduocate
(
that
is
too
say
a
spokesman
,
)
bicause
hée
is
at
hande
too
the
afflicted
and
dooth
teache
them
,
comfort
them
,
&
take
their
case
vpon
him
as
his
owne
:
and
in
conclusion
compelleth
vs
too
crye
out
,
and
too
say
with
all
our
hart
:
Abba
father
,
haue
mercy
vpon
vs
for
thy
sonnes
sake
,
whom
thou
hast
giuen
too
bée
our
Sauiour
.
And
this
is
the
first
cause
why
the
holy
ghost
is
giuen
.
The
second
is
,
that
he
may
quicken
vs
,
and
thervpon
he
is
called
a
spirit
.
Now
there
is
a
double
life
.
The
one
naturall
,
wherethrough
all
liuing
creatures
liue
:
and
this
endureth
for
a
short
time
,
for
it
is
swalowed
vp
by
death
:
and
the
other
life
is
of
God
,
from
which
Paule
sayeth
,
that
all
those
are
estraungers
which
haue
not
knowne
Chryste
.
The
author
of
this
life
is
that
spirit
of
Chryst
,
which
he
promised
too
his
disciples
.
This
is
not
of
short
continuance
:
but
euerlasting
,
as
which
is
proper
too
the
euerlasting
God
.
And
this
life
liue
al
they
that
beléeue
in
the
sonne
of
God
.
Gala.
2.
The
thirde
cause
of
sending
and
géeuing
the
holy
ghost
,
is
that
he
may
make
vs
holy
,
of
which
operation
he
is
called
holy
:
and
he
maketh
vs
holy
,
at
what
time
he
worketh
faith
in
vs
when
he
regenerateth
vs
,
when
he
reformeth
our
vnderstanding
,
affections
,
and
will
:
and
too
bée
bréefe
,
when
he
bringeth
too
passe
that
wée
become
newe
creatures
,
and
liue
according
too
the
will
of
God
.
The
fourth
cause
of
sending
&
giuing
the
holy
ghost
vntoo
vs
,
is
that
he
may
stablish
a
certeyne
louingnesse
among
vs
:
and
therfore
he
is
said
too
bée
sent
from
the
father
too
his
children
.
For
as
the
father
embraceth
his
children
with
an
inward
kindnesse
&
loue
:
so
he
desireth
nothing
more
,
than
that
the
children
folowing
the
nature
of
their
father
,
should
mainteine
brotherly
loue
among
them selues
.
Thus
too
doo
it
béecommeth
them
that
acknowledge
God
too
bée
their
common
father
.
As
for
those
that
refuse
too
doo
so
,
either
they
neuer
were
his
children
,
or
else
they
are
shamefully
growen
out
of
kind
from
the
nature
of
their
father
.
The
fifth
cause
of
sending
the
holy
ghost
is
,
that
wée
may
lerne
of
him
,
in
what
sort
our
heauenly
father
is
mynded
towards
vs
.
Therfore
the
Lord
sayth
:
and
he
shal
teach
you
al
things
.
What
?
Shall
he
teach
any
other
thing
than
that
which
the
Prophets
and
Moyses
haue
taught
?
Or
any
other
thing
than
is
deliuered
vs
in
the
scripture
?
No
forsoth
.
For
he
shal
teach
the
self
same
things
.
Doth
not
the
scripture
suffise
?
Yes
,
it
suffiseth
as
in
respect
of
doctrine
,
but
not
as
in
respect
of
our
capacitie
.
For
although
wée
héere
the
woord
a
thousande
times
:
yet
is
it
vneffectuall
vnlesse
he
teache
within
.
For
anoynting
(
as
sayth
the
Apostle
)
teacheth
all
things
.
The
sixth
cause
of
sending
and
giuing
the
holy
ghost
,
is
shewed
in
this
saying
,
in
my
name
.
By
which
saying
is
signified
the
vttermost
ende
or
the
final
cause
why
the
holy
ghost
is
giuen
:
which
is
,
that
they
which
beléeue
in
Chryst
may
bée
saued
.
For
in
as
much
as
Chryst
is
our
saluation
,
&
that
the
holy
ghost
is
sent
in
his
name
:
there
is
no
dout
,
but
he
is
sent
for
our
saluation
sake
.
The
seuenth
cause
is
,
that
he
may
confirme
Christs
woord
in
vs
.
He
(
sayth
Chryst
)
shall
teach
you
all
things
:
he
shall
put
you
in
mynde
of
all
thyngs
that
I
haue
spoken
vntoo
you
.
These
things
ar
signifyed
bréefly
concerning
the
holy
ghost
,
in
our
Gospel
that
is
red
this
day
in
our
Church
:
mo
things
are
noted
yet
more
bréefly
in
our
Créede
,
which
are
,
that
the
holy
ghost
is
very
God
,
that
he
is
the
thirde
person
in
Trinitie
,
that
he
quickeneth
and
sanctifyeth
,
&
that
wée
must
leane
vntoo
him
by
liuely
fayth
,
as
vntoo
the
father
and
the
sonne
.
But
as
concerning
these
things
wée
shall
héer
more
another
time
,
and
haue
herd
more
a
while
ago
.
¶
Of
the
fourth
.
MY
peace
I
leaue
vntoo
you
,
my
peace
I
giue
vntoo
you
not
as
the
world
giueth
doo
I
giue
you
.
This
promisse
of
Chryst
is
right
great
also
,
and
much
greater
than
the
world
vnderstandeth
.
Dooth
not
Christ
say
,
(
as
we
haue
herd
of
late
)
in
the
world
ye
shall
haue
trouble
,
and
they
shal
cast
you
out
of
their
sinagoges
?
It
is
so
.
Therfore
Chryst
maketh
a
difference
betwéene
the
two
sortes
of
peace
:
betwéene
the
peace
of
the
world
,
and
his
peace
.
What
maner
of
peace
the
peace
of
the
world
is
,
there
is
no
man
but
he
vnderstandeth
.
But
what
maner
of
peace
Chrysts
peace
is
,
onely
the
children
of
God
vnderstande
.
For
it
is
that
peace
whereof
the
Gospell
speaketh
,
and
of
which
I
haue
entreated
abundantly
the
first
Sunday
after
Easter
.
Neuerthelesse
too
the
intent
I
may
bréefly
repete
the
same
things
:
The
peace
of
Christ
is
our
reconcilement
vntoo
.
God
,
the
remission
of
our
sinnes
,
the
giuing
of
the
holy
ghost
,
and
euerlasting
life
,
according
too
this
prayer
of
the
Church
:
O
God
which
by
the
lightning
of
the
holy
Ghost
hast
taught
the
hartes
of
the
faythfull
,
giue
vntoo
vs
that
peace
which
the
world
cannot
giue
,
and
that
our
hartes
may
bée
quiet
.
This
peace
the
sonne
of
God
graunt
vntoo
vs
,
too
whom
with
the
father
and
the
holy
Ghost
bée
honour
and
glory
for
euermore
.
Amen
.
Vpon
Whitson
Monday
.
¶
The
Gospel
.
Iohn
.
iij.
SO
GOD
loued
the
world
,
that
he
gaue
his
onely
begotten
Sonne
,
that
who
so
euer
beleeueth
in
him
,
should
not
perishe
,
but
haue
euerlasting
life
.
For
God
sent
not
his
sonne
intoo
the
world
too
condemne
the
worlde
,
but
that
the
worlde
through
him
mighte
bee
saued
.
But
hee
that
beleeueth
on
him
,
is
not
condemned
.
But
hee
that
beleeueth
not
,
is
condemned
already
,
bicause
hee
hath
not
beleeued
in
the
name
of
the
onely
begotten
sonne
of
God
.
And
this
is
the
condemnacion
:
that
light
is
come
intoo
the
worlde
,
and
men
loued
darknesse
more
than
light
,
bicause
their
deedes
were
euill
.
For
euery
one
that
euil
dooth
,
hateth
the
light
,
neyther
commeth
too
the
light
,
least
his
deeds
should
be
reproued
.
But
he
that
dooth
the
truthe
,
commeth
too
the
light
that
his
deeds
may
bee
knowne
,
how
that
they
are
wrought
in
God
.
The
exposition
of
the
Text.
WE
heard
yesterday
how
the
Gospel
of
Iesus
Chryst
was
confirmed
by
a
woonderfull
miracle
,
namely
that
Chryst
sent
the
holy
ghost
from
heauen
in
a
visible
shape
,
whom
not
onely
the
Apostles
felt
,
but
also
al
that
wer
that
day
at
Hierusalem
sawe
:
according
as
Luke
declareth
.
Act.
2.
This
day
the
Church
setteth
foorth
a
Gospel
,
wherin
Chryst
comprehendeth
a
summe
of
that
doctrine
,
for
the
confirmation
whereof
the
holy
Ghoste
was
giuen
vpon
Whitsonday
.
Chryste
talketh
with
Nichodemus
,
who
was
one
of
the
Pharisies
and
a
Prince
of
the
Iewes
,
as
wée
shall
héere
more
at
large
vpon
Trinitie
Sunday
.
Untoo
him
dooth
Chryste
(
in
the
texte
whiche
I
recited
euen
now
)
declare
the
causes
of
saluation
and
damnation
,
&
sheweth
from
whence
commeth
the
originall
bothe
of
saluation
,
&
also
of
damnation
.
Hée
sayeth
that
Chryst
was
giuen
,
too
the
intent
that
they
which
beléeue
in
him
shoulde
bée
saued
.
The
reste
hée
witnesseth
too
sticke
still
in
their
damnation
,
as
wée
shall
cléerly
sée
in
the
exposition
of
the
text
.
The
places
.
-
1
The
commendation
of
Gods
louingnesse
and
mercy
towards
men
.
-
2
The
instrument
wherby
Chrystes
benefites
are
applyed
too
men
,
is
sealed
.
-
3
A
comfort
for
the
godly
ageinst
the
temptation
of
sinne
and
iudgement
.
-
4
The
difference
betwixte
the
beléeuers
and
the
vnbeléeuers
.
¶
Of
the
first
.
SO
GOD
loued
the
worlde
,
that
he
gaue
his
onely
begotten
Sonne
.
In
these
few
woords
is
commended
vntoo
vs
the
louingnesse
and
mercy
of
God
:
and
that
not
by
naked
woords
,
but
by
a
déed
most
excellent
of
all
others
.
For
it
is
not
a
true
loue
,
which
eyther
lyeth
hid
in
the
hart
only
,
or
sitteth
in
the
tong
:
but
which
procéeding
from
the
innermore
affection
of
the
hart
,
vttreth
it selfe
by
woord
and
déede
.
How
then
dooth
God
loue
héer
?
Hée
loueth
in
such
wise
,
that
he
gaue
euen
his
own
sonne
too
be
the
price
of
the
raunsome
for
the
redemption
of
the
world
,
that
he
might
by
his
death
redéem
them
that
were
adiudged
too
death
&
damnation
.
Of
this
loue
of
God
speaketh
Paul
.
Rom.
5.
God
condemneth
his
loue
towards
vs
,
in
that
when
wée
were
yet
sinners
,
Chryst
dyed
for
vs
.
And
Rom.
8
If
God
bée
on
oure
side
,
who
can
bée
ageinst
vs
?
Who
spared
not
euen
his
owne
sonne
,
but
gaue
him
for
vs
all
.
Wée
dayly
behold
great
tokens
of
Gods
loue
towards
men
,
in
al
our
whole
life
,
&
in
the
gouernment
of
things
.
Notwithstanding
,
that
loue
whiche
so
shineth
foorthe
in
the
matters
of
this
life
,
is
scarsly
a
slender
shadow
of
that
most
excellent
loue
wherwith
he
embraceth
vs
in
his
sonne
,
whom
he
hath
giuen
too
most
bitter
death
for
vs
.
This
loue
of
GOD
hath
excéeding
mercy
going
with
it
,
of
which
Moises
,
the
Prophets
,
and
the
Psalmes
doo
preach
in
many
places
:
out
of
whom
I
wil
take
a
few
testimonies
,
too
confirme
our
beléefe
concerning
Gods
good
wil
towards
vs
.
Moses
Exo.
34.
saith
thus
.
O
Lord
God
of
power
,
mercifull
,
and
gentle
,
and
of
much
compassion
,
and
true
,
which
extendest
mercy
vntoo
thousands
,
which
takest
away
iniquitie
,
wickednesse
,
and
sinne
.
Deut.
5.
I
am
the
Lord
thy
God
that
sheweth
mercy
vntoo
many
thousands
that
loue
me
and
kéepe
my
commaundements
.
Esai
.
16.
And
his
throne
shal
bée
prepared
in
mercy
.
Ionas
.
4.
for
I
know
that
thou
art
a
gentle
and
merciful
God
,
pacient
and
of
much
compassion
,
&
a
forgiuer
of
mens
wickednesse
.
Dauid
Psa.
2.
The
earth
is
full
of
the
Lords
mercy
.
And
the
.102
.
Psal.
As
farre
as
the
heauen
is
from
the
earth
,
so
hath
he
strengthened
his
mercy
vpon
them
that
feare
him
.
Also
Psal.
103.
The
mercy
of
the
Lord
is
from
generation
too
generation
vpon
them
that
fear
him
,
and
his
rightuousnesse
vpon
their
childrens
children
.
Also
in
the
same
Psalm
.
The
Lord
is
merciful
and
gentle
,
slow
too
anger
,
&
great
in
mercy
,
he
dealeth
not
with
vs
according
too
our
iniquities
,
neither
rewardeth
he
vs
according
too
our
misdéedes
:
but
as
high
as
the
heauen
is
aboue
the
earth
,
so
much
hath
his
mercy
surmounted
towards
them
that
feare
him
.
As
the
father
pitieth
his
children
,
so
doth
the
Lord
pitie
them
that
feare
him
.
There
be
many
such
testimonies
of
scripture
,
which
set
out
vntoo
vs
the
vnspeakable
loue
and
mercy
of
God
,
and
shew
the
largenesse
of
the
same
loue
and
mercy
,
and
the
effect
and
applying
therof
.
For
the
largenes
of
gods
mercy
is
séene
in
these
poynts
,
that
it
extendeth
it selfe
vntoo
thousandes
,
that
it
filleth
the
earth
,
&
that
God
pitieth
as
the
father
pitieth
his
owne
children
.
The
effect
or
frute
of
it
is
séene
in
this
,
that
it
taketh
away
sinne
,
that
it
iustifieth
sinners
,
that
it
acquiteth
of
the
due
penaltie
.
This
mercy
is
grounded
in
his
sone
,
bicause
he
by
offring
himself
in
sacrifice
hath
satisfied
Gods
iustice
,
&
by
his
obedience
towards
the
law
of
God
,
hath
purchased
rightuousnesse
vntoo
vs
.
This
mercy
is
applied
too
them
that
loue
God
,
&
feare
him
,
&
kéepe
his
commaundements
:
that
is
,
too
them
that
beléeue
in
Christ
,
which
through
faith
performe
new
obedience
.
But
as
touching
this
matter
,
more
is
to
be
spoken
in
the
second
place
.
Let
vs
héere
consider
more
déepely
the
woords
of
the
text
.
God
so
loued
the
world
(
sayth
he
.
)
Who
loueth
?
God
.
Whom
loueth
he
?
The
world
.
Héer
stay
thy self
,
&
think
vpon
this
woord
.
He
loueth
this
world
:
Ergo
his
healthfull
louingnesse
perteyneth
not
to
the
Iewes
only
,
for
they
ar
but
a
péece
of
the
world
.
He
loueth
the
world
:
Ergo
he
loueth
not
only
a
certeine
few
of
the
world
,
as
the
holy
&
vertuous
that
are
in
the
world
:
but
rather
Chryst
cam
into
the
world
of
purpose
to
saue
the
sinners
.
What
meneth
he
then
by
the
world
?
Al
men
that
are
in
the
world
.
Behold
the
Lamb
of
God
(
saith
Iohn
)
which
taketh
away
the
sinnes
of
the
world
.
And
agein
,
gods
wil
is
that
al
men
shuld
be
saued
.
As
often
therfore
as
we
héer
that
God
loueth
the
world
,
let
vs
think
our selues
to
be
a
parcel
of
that
world
which
he
loueth
.
How
falles
it
out
then
that
he
loueth
vs
,
considering
that
we
are
sinners
?
God
findeth
two
things
in
vs
.
One
whiche
he
himselfe
hath
made
,
and
another
which
commeth
of
our selues
.
That
we
are
men
consisting
of
soule
&
body
,
it
procéedeth
of
him
:
This
his
creature
God
loueth
.
But
that
we
are
sinners
,
we
haue
it
not
of
him
,
but
it
procéeeeth
of
our selues
.
This
dooth
God
hate
,
&
for
the
clensing
héerof
hath
he
giuen
his
sonne
:
&
willeth
that
those
which
wil
be
partakers
of
his
mercy
,
should
mortifie
it
in
themselues
by
continual
repentance
.
But
how
doth
God
loue
the
world
?
So
as
he
hath
giuen
his
sonne
for
it
:
that
is
to
wit
that
he
should
take
vpon
him
the
sinne
of
the
world
,
&
die
for
it
vpon
the
crosse
.
Surely
it
is
a
great
loue
,
than
which
there
can
be
none
greter
.
But
reason
is
héer
offended
,
which
vnderstandeth
not
Gods
purpose
,
and
obiecteth
in
this
wise
.
Is
not
God
almighty
?
Yes
surely
.
Can
he
not
doo
what
hée
listeth
?
Yes
vndoubtedly
can
he
.
Had
it
not
bin
better
then
if
he
had
shewed
his
loue
towards
men
by
some
other
meane
?
Austin
answereth
.
If
hée
had
doone
otherwise
,
neyther
would
that
haue
liked
thée
.
It
pleased
him
(
saith
Paul
)
too
saue
the
vnbeléeuers
by
the
foolishe
preaching
of
the
Gospel
.
Wherefore
setting
aside
the
iudgemente
of
reason
,
let
vs
saye
with
Dauid
:
Thy
woorde
is
a
lanterne
too
my
feete
.
Also
this
is
too
bée
knowne
,
that
God
is
not
only
almighty
,
but
also
most
iust
,
most
merciful
,
and
most
wise
.
Mankinde
was
falne
intoo
sinne
.
What
did
Iustice
require
in
this
case
?
Surely
that
mankind
should
bée
punished
according
too
the
greatnesse
of
his
sinne
.
Nowe
as
his
sinne
was
infinite
(
for
the
infinite
goodnesse
was
defaced
therby
:
)
so
Gods
iustice
required
that
eyther
mankinde
should
suffer
endlesse
punishment
,
or
else
that
rightfull
amends
should
bée
made
in
stead
of
the
punishemente
.
This
amends
could
none
make
but
God
.
But
forasmuch
as
God
ought
not
too
bée
punished
:
the
sonne
of
God
tooke
mannes
nature
vpon
him
,
and
in
it
made
satisfaction
for
the
sinnes
of
the
worlde
.
And
so
God
shewed
himself
not
only
almighty
,
but
also
most
iust
,
most
merciful
,
and
most
wise
.
For
he
alone
found
out
the
way
which
reason
could
not
find
.
He
gaue
his
sonne
,
whoo
by
his
heauenly
power
ouercame
sinne
,
death
,
the
Deuil
&
Hel
:
who
of
his
mercy
hath
receyued
vs
:
who
with
his
rightuousnesse
hathe
satisfied
the
iustice
of
God
:
who
through
his
wisdome
hath
found
out
the
way
of
saluation
.
¶
Of
the
second
.
THat
all
that
beleeue
in
him
shoulde
not
perishe
,
but
haue
euerlasting
life
.
Héere
is
the
instrument
set
foorth
whereby
the
benefites
of
our
Mediatour
Chryst
are
applyed
vntoo
vs
.
Howbéeit
for
asmuch
as
these
are
the
woordes
of
the
sonne
of
God
,
and
the
chéef
floure
or
pith
of
the
whole
scripture
:
I
wil
sift
them
one
by
one
,
and
shew
what
doctrine
is
too
bée
gathered
of
euery
word
.
First
hée
sayth
:
All.
This
woord
all
remedieth
two
moste
gréeuous
temptations
:
whereof
the
one
is
of
particularitie
,
and
the
other
of
vnwoorthinesse
for
the
multitude
of
sinnes
.
There
are
diuers
that
confesse
God
too
bée
merciful
too
many
for
Christes
sake
:
but
they
dout
whither
so
great
a
good
turne
perteine
too
them selues
or
no.
This
is
a
sore
temptation
,
the
whiche
the
sonne
of
God
remedyeth
with
this
one
woord
all
.
For
if
Chrystes
benefite
extended
not
it self
too
all
,
he
would
in
no
wise
haue
sayd
all
,
but
many
or
some
.
Let
vs
then
giue
the
praise
of
truth
vntoo
Chryste
,
and
let
euery
man
throughly
persuade
him self
,
that
Christes
benefits
belong
to
him
also
.
Ageine
another
temptation
riseth
of
the
thinking
vppon
the
greatnesse
of
sinnes
,
whiche
temptation
the
miseries
of
this
present
life
encrease
.
This
dooth
Chryste
remedy
also
by
this
woord
all
.
For
hée
sayth
not
euery
iust
man
,
or
that
committeth
the
lesser
sinnes
:
but
all
:
that
is
to
wit
,
euery
one
that
is
found
within
this
wide
worlde
.
This
also
confirmeth
the
price
of
our
redemption
.
The
blud
of
Christ
(
saith
Iohn
)
clenseth
vs
from
all
iniquitie
:
that
is
too
say
,
from
all
that
whiche
wée
doo
amisse
contrary
too
the
law
of
God
.
Therefore
let
no
man
despaire
by
reason
of
the
greatnesse
of
his
disease
.
Oure
Phisicion
Chryste
is
wise
,
and
hath
an
effectuall
remedye
ageinst
all
diseases
,
namely
his
owne
death
and
obedience
.
Then
foloweth
the
second
woord
:
that
beleeueth
:
by
whiche
woord
mankind
is
disseuered
intoo
twoo
sorts
of
men
:
of
whom
the
one
beléeue
,
&
the
other
beléeue
not
.
They
beléeue
,
whiche
persuade
them selues
that
Christ
is
fauorable
to
them
,
according
too
his
promisse
:
and
they
beléeue
not
,
whiche
despise
the
gospel
,
and
wil
not
credit
Christ
:
&
these
perish
through
their
owne
default
.
Uerely
the
benefit
extendeth
it self
too
al
men
,
&
is
offred
too
all
according
too
Christs
commaundement
:
but
it
is
receiued
of
the
beléeuers
only
,
according
too
Chrysts
commaundement
and
promisse
.
Go
yee
intoo
the
whole
world
&
preach
the
gospel
to
al
creatures
.
He
that
beleueth
shal
be
saued
.
Behold
,
the
benefit
is
offred
vntoo
all
:
but
only
the
beléeuers
take
hold
of
it
:
the
rest
perish
through
their
own
default
.
For
althoughe
that
God
of
his
mercy
is
willing
too
haue
all
men
saued
:
yet
wil
hée
of
his
iust
iudgement
,
that
the
vnbeléeuers
perish
,
whom
hée
would
haue
saued
,
if
they
had
not
refused
to
embrace
their
saluation
by
faith
.
The
third
woord
is
on
him
:
For
hée
is
saued
that
beléeueth
on
him
,
that
is
,
on
the
sonne
of
God
,
very
man
,
the
sauyoure
of
the
world
Iesus
Chryst.
What
is
it
too
beléeue
on
him
?
It
is
too
despaire
of
thy self
,
and
too
hope
for
all
good
at
his
hand
.
The
fourth
woord
is
,
should
not
perish
.
In
this
saying
are
shewed
twoo
things
:
Firste
that
all
whiche
beléeue
not
on
Christ
are
subiect
too
the
sentence
of
damnation
.
And
secondly
that
men
bée
acquit
from
this
sentence
of
damnation
,
by
the
merites
of
only
Chryst
through
fayth
only
.
This
therfore
is
the
greatest
benefite
of
the
Gospel
,
too
bée
set
frée
from
deserued
destruction
and
endlesse
damnation
.
The
fifthe
saying
is
:
but
haue
life
euerlasting
.
This
is
the
chéefest
benefit
of
the
Gospel
.
Endlesse
death
is
due
to
vs
by
oure
owne
desert
:
eternall
life
is
due
too
vs
by
the
deserte
of
Christ
,
so
that
wée
leane
vntoo
him
by
stedfast
fayth
vntoo
the
end
.
By
these
things
now
is
too
be
gathered
a
firme
difference
betwixt
the
law
and
the
Gospel
,
and
betwéene
woorkes
and
fayth
:
The
law
promiseth
eternall
life
:
but
it
is
too
them
that
doo
the
lawe
.
But
bicause
no
man
is
able
too
fulfil
the
lawe
,
it
foloweth
that
no
man
can
atteine
life
by
the
law
.
The
Gospel
promiseth
eternal
life
fréely
too
all
that
beléeue
in
Christ
,
bicause
Chryste
hath
for
all
suche
satisfied
the
rightuousnesse
of
the
lawe
.
Fayth
therefore
receyueth
that
benefite
fréely
whiche
the
lawe
offereth
without
condicion
of
fulfilling
the
law
.
Notwithstanding
,
when
wée
haue
obteyned
this
benefite
by
faith
,
we
must
doo
works
,
not
too
the
intent
too
deserue
Heauen
and
euerlasting
life
by
them
,
but
as
Gods
Children
too
performe
true
obedience
too
our
Father
,
and
to
shew
oure
fayth
by
our
frutes
,
in
all
godlynesse
and
honestie
.
¶
Of
the
third
.
FOr
God
hathe
not
sent
his
sonne
intoo
the
worlde
too
comdemne
the
worlde
,
but
that
the
worlde
mighte
bee
saued
by
him
.
Hee
that
beleeueth
in
him
is
not
condemned
:
but
he
that
beleeueth
not
is
iudged
already
,
bycause
hee
beleeueth
not
on
the
name
of
the
onely
begotten
sonne
of
GOD
.
These
woords
conteine
a
thirde
place
,
that
is
too
wit
,
comforte
and
terrour
.
For
it
bothe
comforteth
the
godly
acknowledging
their
sinnes
:
and
putteth
the
stubborne
in
feare
,
that
wil
not
beléeue
in
Chryste
.
Nowe
for
as
muche
as
GOD
easly
sawe
what
the
weaknesse
of
men
was
(
and
chéefly
of
those
that
earnestly
think
vppon
the
sentence
of
the
lawe
)
and
saw
the
wilfulnesse
of
no
small
number
:
hée
applyed
his
woord
vntoo
them
bothe
.
For
the
first
sorte
,
when
they
héere
how
all
that
yéelde
not
ful
obedience
too
the
lawe
,
are
subiecte
too
the
sentence
of
death
,
can
not
but
be
dismayed
at
the
threatnings
of
the
law
.
Those
therefore
dooth
Chryste
comforte
,
and
sayeth
:
GOD
hath
not
sent
his
Sonne
too
condemne
the
worlde
,
but
that
the
world
might
be
saued
by
him
.
Hée
speaketh
of
his
first
comming
intoo
the
worlde
,
whiche
was
too
saue
sinners
that
fall
too
amendment
.
For
hée
vsed
this
swéete
allurement
:
Come
vntoo
mée
all
yée
that
labor
and
are
laden
,
and
I
wil
refreshe
you
.
Also
,
I
came
not
too
call
the
rightuous
,
but
the
sinners
too
repentaunce
.
As
many
then
as
obey
Chrystes
voyce
,
and
repente
,
are
frée
from
the
iudgement
of
damnation
.
For
thus
sayeth
the
trueth
:
Hee
that
beleeueth
in
him
,
is
not
iudged
.
That
is
too
say
,
with
the
iudgement
of
damnation
.
This
promisse
wil
comfort
vs
ageinst
the
sentence
of
the
lawe
,
and
of
our
owne
conscience
.
For
hée
that
shall
bée
iudge
of
the
quick
and
the
dead
,
sayeth
openly
.
Hée
that
beléeueth
in
him
,
is
not
iudged
.
The
trust
vntoo
this
promise
shal
be
néedful
for
vs
in
the
houre
of
death
,
ageinst
the
thretnings
of
the
law
,
the
dredfulnes
of
death
,
the
flames
of
hel
,
&
the
tirannie
of
the
deuil
.
For
it
cannot
come
too
passe
,
that
the
euerlasting
trueth
should
lie
.
Hithertoo
concerning
the
confort
of
them
that
beleue
.
Concerning
the
terror
of
them
that
wil
not
beléeue
the
gospel
,
it
foloweth
:
but
he
that
beleueth
not
,
is
iudged
alredy
,
bicause
he
beleeueth
not
in
the
name
of
the
only
begotten
son
of
God
.
what
?
Shal
ther
then
bée
none
other
iudgement
?
Yes
:
the
son
of
man
shal
come
too
iugement
in
his
time
,
according
as
he
hath
promised
.
What
méeneth
he
then
by
saying
:
He
is
alredy
iudged
,
that
is
too
say
:
condemned
.
By
this
saying
,
he
sheweth
what
maner
of
ones
al
the
children
of
Adam
be
without
faith
,
that
is
,
without
Christ
our
mediatour
:
namely
that
they
be
iudged
(
that
is
too
say
,
condemned
)
that
is
to
wit
,
as
in
respect
of
the
cause
&
the
matter
.
For
the
cause
&
matter
of
their
damnation
is
in
themselues
,
which
is
the
transgression
of
gods
law
&
wilfully
rebelling
ageinst
God
.
Besides
this
,
the
sentence
of
the
lawe
spoken
long
ago
when
he
had
first
created
man
,
&
afterward
repented
in
mount
Sinai
,
is
that
al
they
are
cursed
that
obey
not
God
according
too
his
commaundement
.
Untoo
this
curse
are
all
they
tyed
that
bèléeue
not
in
the
Sonne
of
God
,
who
alone
hath
taken
vppon
him
the
curse
of
them
that
beléeue
in
him
.
That
this
is
so
,
wee
are
doone
too
vnderstande
by
the
things
that
folowe
.
And
this
is
the
iudgement
,
that
light
is
come
intoo
the
worlde
,
and
men
haue
loued
darkenesse
more
than
light
.
That
is
too
say
,
therfore
shall
men
bée
damned
,
bicause
they
haue
not
receiued
the
light
of
the
son
of
God
by
faith
:
but
rather
would
abide
still
in
their
owne
ignoraunce
,
and
that
by
reason
their
woorks
were
euill
.
¶
Of
the
fourth
.
FOr
euery
one
that
dooth
euill
hateth
the
light
,
and
will
not
come
too
the
light
,
least
his
woorks
should
bee
reproued
.
When
théeues
will
steale
,
they
loue
the
darke
:
so
men
that
are
not
yet
borne
agein
by
faith
in
Christ
too
doo
wel
,
are
caried
with
might
and
mayne
vntoo
naughtinesse
,
and
therfore
doo
hate
the
light
of
the
Gospell
:
where
contrarywise
he
that
dealeth
vprightly
with
a
good
conscience
,
commeth
to
the
light
,
that
is
to
say
,
dooth
his
woorks
openly
,
and
is
not
afrayd
,
that
men
shuld
sée
them
.
That
is
too
wit
,
he
that
commeth
too
the
light
of
Chryst
,
and
hath
lerned
of
his
spirit
too
doo
wel
,
he
abideth
no
longer
in
the
darkenesse
of
ignoraunce
,
but
endeuereth
too
walke
like
the
childe
of
Light
.
Héereby
then
wée
may
learne
,
first
the
difference
betwéene
them
that
beléeue
,
and
them
that
beléeue
not
.
For
the
difference
is
too
bée
found
out
by
their
works
,
as
the
Lord
sayth
in
an
other
place
:
A
good
trée
bringeth
foorth
good
frute
:
and
an
euil
trée
bringeth
foorth
euill
frute
.
Ageine
wée
may
learne
,
that
the
light
of
the
Gospell
cannot
abide
that
wée
shoulde
bée
wrapped
in
our
olde
darknesse
.
Too
this
purpose
make
so
many
exhortations
of
Chryst
and
his
Apostles
.
In
Mathew
the
Lorde
sayth
:
Let
your
light
so
shine
before
men
,
that
they
may
glorifie
your
heauenly
father
.
And
Paule
sayeth
:
Ye
are
the
children
of
light
,
walke
as
in
the
light
.
After
the
same
maner
also
speketh
Peter
:
Untoo
whiche
liuely
stone
reiected
of
men
,
but
chosen
and
honored
of
God
,
come
you
,
and
as
liuely
stones
bée
builded
vppon
it
a
spirituall
house
,
and
a
holy
préesthood
,
too
offer
spiritual
sacrifices
,
acceptable
too
god
through
Iesus
Chryst.
Let
no
man
thinke
therfore
,
that
the
Gospell
giueth
libertie
too
sinne
.
The
Gospel
deliuereth
from
sinne
:
Wherfore
it
will
not
that
we
should
any
more
yéeld
our selues
vnder
the
yoke
of
sinne
,
when
wée
are
once
rid
of
it
.
If
(
sayeth
our
Sauiour
)
the
sonne
haue
set
you
frée
,
yée
shall
bée
frée
in
déede
.
He
that
committeth
sinne
,
is
the
flaue
of
sinne
.
Then
sith
wée
are
set
frée
by
Iesus
Chryste
,
let
vs
vse
our
fréedome
in
suche
wise
,
as
wée
may
bée
the
seruaunts
,
not
of
sinne
,
but
of
God
,
through
Iesus
Chryst
our
Lorde
.
Too
whom
bée
honour
for
euer
.
So
be
it
.
The
third
holy
day
in
Whitson
weeke
.
¶
The
Gospell
.
Iohn
.
x.
VErely
,
verely
,
I
say
vntoo
you
:
he
that
entreth
not
in
by
the
doore
intoo
the
shepefolde
,
but
clymbeth
vp
some
other
waye
,
the
same
is
a
theefe
and
a
murtherer
.
But
he
that
entreth
in
by
the
doore
is
the
shepeheard
of
the
sheepe
:
To
him
the
porter
openeth
,
and
the
shepe
heer
his
voice
,
and
hee
calleth
his
owne
sheep
by
name
,
and
leadeth
them
out
,
And
when
hee
hath
sent
foorth
his
owne
sheepe
,
hee
goeth
before
them
,
and
the
sheepe
folow
him
:
for
they
know
his
voyce
.
A
straunger
wil
they
not
folowe
,
but
wil
flee
from
him
:
for
they
knowe
not
the
voyce
of
straungers
.
This
Prouerbe
spake
Iesus
vntoo
them
,
but
they
vnderstoode
not
what
things
they
were
whiche
he
spake
vntoo
them
.
Then
sayde
Iesus
vntoo
them
ageine
:
Verely
,
verely
,
I
say
vnto
you
:
I
am
the
door
of
the
sheepe
.
All
(
euen
as
many
as
come
before
mee
)
are
theeues
and
murtherers
,
but
the
sheep
did
not
heare
them
.
I
am
the
doore
,
by
mee
if
any
enter
in
,
he
shal
be
safe
,
and
shall
go
in
and
oute
,
and
finde
pasture
.
A
theefe
commeth
not
but
for
too
steale
,
kil
,
and
destroy
.
I
am
come
that
they
might
haue
life
,
and
that
they
might
haue
it
more
abundantly
.
The
exposition
of
the
text
.
WE
herd
yesterday
of
the
euerlasting
life
whiche
wée
atteine
by
faith
in
Christe
:
&
this
day
is
shewed
vntoo
vs
the
true
door
,
and
the
true
doore
kéeper
,
least
any
man
might
stray
from
the
righte
gate
of
eternall
life
,
and
séeke
an
other
way
or
door
,
by
whiche
he
cannot
come
too
eternall
life
.
Now
too
the
intente
wée
may
the
better
vnderstand
the
texte
of
this
Gospel
,
wée
must
marke
the
occasion
and
purpose
or
drifte
therof
,
wherby
the
effect
of
the
meaning
may
bée
gathered
.
The
occasion
was
this
.
Chryste
healed
a
blinde
man
,
that
had
bin
blind
from
his
birth
:
by
which
déede
hée
shewed
his
Godheade
,
and
that
hée
was
the
Messias
,
whiche
had
bin
promised
long
agoe
.
But
the
Pharisies
and
Scribes
(
who
at
that
time
were
counted
the
shepheardes
of
Gods
people
)
were
offended
,
as
they
that
enuyed
Chryst
,
the
honor
of
the
Messias
,
and
true
shephearde
that
was
promised
.
Ageynst
the
vngodlynesse
of
whome
,
Chryste
maynteyneth
and
vpholdeth
him selfe
too
bée
the
true
shepeheard
.
His
drift
therfore
is
too
shewe
the
true
shéepfolde
,
that
is
,
too
define
the
true
Churche
,
wherof
hée
alone
is
the
true
shepeherd
.
Thus
haue
wée
the
occasion
&
drift
of
this
sermon
.
And
the
summe
of
it
is
,
that
he
bothe
confuteth
the
Scribes
(
whiche
vaunted
them selues
too
bée
the
true
shepeherds
)
and
auoucheth
himself
too
bée
the
true
shepherd
,
in
whose
shéepfolde
bée
as
many
as
héere
his
voice
and
folow
him
,
and
depart
from
strangers
:
that
is
too
say
,
from
false
shepherds
.
The
places
are
twoo
.
-
1
Of
false
shepeherds
.
-
2
Of
the
true
shepeherd
and
shéepfolde
.
¶
Of
the
firste
.
VErely
,
verely
,
I
say
vntoo
you
,
hee
that
entreth
not
intoo
the
sheepefolde
at
the
doore
,
but
climbeth
in
another
way
,
hee
is
a
theefe
and
a
murtherer
.
This
is
the
description
of
a
false
Prophet
.
And
by
setting
foorthe
the
example
of
one
,
hée
signifieth
all
false
Prophets
.
Hée
is
a
false
Prophete
that
entreth
not
in
at
the
doore
.
What
is
it
,
not
too
enter
in
at
the
doore
?
It
is
too
appoint
another
way
too
saluation
than
Chryste
onely
.
Then
whosoeuer
strayeth
from
Chryste
,
strayeth
from
the
doore
,
&
is
a
false
shepeherde
.
Arrius
denyed
Chrystes
Godhead
:
therfore
did
hée
stray
from
the
doore
,
for
Chryst
is
very
God
.
Photinus
denyed
Chrystes
manhood
:
therefore
hée
strayed
from
the
doore
,
for
Chryste
is
verye
man
.
Sabellius
made
twoo
persons
in
Chryst
:
therfore
strayed
hée
from
the
doore
,
for
Iesus
is
both
God
and
man
,
one
Lorde
,
and
one
Chryste
.
The
Papistes
say
,
wée
are
not
saued
by
the
onely
merite
of
Chryste
:
therefore
they
straye
from
the
doore
,
for
Chryste
alone
is
the
Sauioure
of
the
worlde
.
The
Pharisies
and
Papists
thrust
vpon
vs
mennes
traditions
in
stéede
of
the
Gospell
:
wherefore
they
stray
from
the
doore
,
and
enter
intoo
the
shéepfolde
(
that
is
,
intoo
the
Church
)
by
another
doctrine
,
than
the
doctrine
of
Moyses
,
the
Prophetes
,
the
Psalmes
,
and
the
Apostles
,
for
this
is
too
climbe
in
another
waye
.
Wée
maye
therfore
note
héerby
the
true
mark
of
false
Prophets
,
which
is
too
climbe
intoo
the
shéepefolde
some
other
way
than
by
the
very
gospel
of
Chryst
,
or
than
by
Chryst
himself
,
and
to
take
vpon
them
the
office
of
teching
.
These
false
techers
are
théeues
and
murtherers
.
They
are
murtherers
after
a
double
manner
.
First
,
in
that
they
thought
their
owne
doctrine
too
bée
sufficient
too
saluation
,
&
the
only
doctrine
that
fed
:
when
neuerthelesse
there
is
no
vnderstanding
of
the
woorde
,
but
if
Christ
open
,
and
as
it
were
vnbolt
the
doore
.
Secondly
,
for
that
they
deuised
also
new
traditions
of
their
owne
brayne
,
which
they
thought
too
bée
auaylable
too
saluation
:
according
as
wée
manyfestly
sée
it
to
haue
bin
customably
doone
by
the
Papists
,
which
haue
taught
,
that
this
work
,
this
Masse
,
this
Rosarie
,
this
praying
vnto
Saincts
,
and
this
order
,
deserued
saluation
.
They
are
théeues
moreouer
,
first
bicause
by
their
craftinesse
,
they
take
away
the
true
doctrine
.
2.
Cor.
11.
lyke
as
the
serpent
deceyued
Eue
by
his
wilinesse
.
Secondly
,
for
that
when
they
haue
stolne
away
the
true
doctrine
,
they
foyst
in
a
wycked
doctrine
,
wherethrough
they
strengthen
the
handes
of
the
vngodly
,
and
discourage
the
hart
of
the
rightuous
.
Ezech.
13.
But
what
méeneth
it
that
it
foloweth
in
the
text
,
As
many
as
came
before
mee
,
are
theeues
and
murtherers
?
Came
not
Moyses
,
Elias
,
Esay
,
Heliseus
,
Ieremie
,
Daniel
,
&
many
others
before
Chryst
?
If
they
came
before
him
,
they
wer
théeues
&
robbers
,
according
as
the
lord
in
this
place
auoucheth
openly
.
They
are
said
too
come
before
Christ
,
that
come
without
Christ
,
that
come
without
his
doctrine
and
spirit
.
But
the
holy
prophets
of
God
came
with
Chrysts
spirit
and
doctrine
:
therfore
they
came
not
before
Chryst
,
neyther
were
they
théeues
&
murtherers
,
but
true
shepherds
of
Chrysts
shéepfold
.
Héervpon
Austin
saith
wel
:
They
come
with
him
,
that
come
with
gods
word
.
I
(
saith
he
)
am
the
way
,
the
truth
,
&
the
life
.
If
he
bée
the
truth
,
they
come
with
him
that
be
true
.
As
many
then
as
come
without
him
,
ar
théeues
&
murtherers
,
that
is
too
say
,
they
come
of
their
owne
heads
,
to
the
intent
to
steale
&
kil
.
They
ar
théeues
bicause
they
say
that
that
is
theirs
which
is
an
other
mans
:
and
they
are
murtherers
bicause
they
also
kill
that
whiche
they
haue
stolne
.
Soo
then
how
great
daunger
there
is
in
false
teachers
.
They
clayme
Chrysts
flocke
to
them selues
like
théeues
:
and
they
kill
them
like
murtherers
.
Upon
good
cause
therfore
dooth
Chryst
in
the
Gospel
warne
all
men
too
beware
of
false
prophets
,
that
is
of
false
teachers
that
bring
not
with
them
Gods
truth
.
¶
Of
the
second
.
BVt
hee
that
entreth
at
the
doore
,
is
the
shepeherde
of
the
sheepe
.
Héere
he
entreateth
of
the
good
shepherd
,
and
defineth
him
too
bée
the
good
shepeherd
that
entreth
in
at
the
doore
.
There
are
foure
sorts
of
good
shepeherds
.
For
first
God
himselfe
is
called
the
shepeherd
of
his
shéepe
,
according
too
that
which
is
written
.
Hierem.
22.
Behold
,
I
wil
gather
the
remnant
of
my
flock
out
of
al
lands
,
intoo
which
I
had
cast
them
out
,
and
will
bring
them
ageine
intoo
their
owne
grounds
,
and
they
shall
encrease
and
bée
multiplied
.
Also
Psalme
.
23.
The
Lorde
is
my
shepeherde
,
I
shall
want
nothing
:
he
shall
put
me
in
a
place
of
pasture
.
Secondly
Chryst
,
God
&
man
,
is
also
a
true
shepherd
,
as
he
himselfe
witnesseth
in
this
gospell
,
and
as
wée
haue
herd
euen
nowe
.
I
am
the
good
shepeherd
:
whiche
thing
hée
proued
by
that
that
hée
redéemed
his
shéepe
with
his
owne
life
.
The
thirde
kinde
of
shepeherdes
are
the
godly
teachers
,
of
whom
the
Lorde
speaketh
in
Hieremie
:
I
will
rayse
vp
shepeheardes
among
them
,
and
they
shall
féede
.
And
Chryst
maketh
Peter
a
shepeherd
,
when
hée
sayeth
:
Féede
my
shéepe
.
The
fourth
kinde
of
Shepherds
is
the
ciuill
magistrate
.
Wherevpon
king
Dauid
is
called
the
shepeherd
of
the
people
:
and
in
olde
time
kings
were
called
shepherds
of
people
.
Howbeit
the
Lord
in
this
Gospel
speaketh
not
of
the
first
and
last
kinds
of
shepherds
,
but
onely
of
the
middle
sorts
of
shepherds
:
that
is
,
of
himselfe
and
other
godly
teachers
of
the
Church
:
of
whom
I
will
speake
somewhat
,
howebéeit
bréefly
,
bicause
I
spake
of
this
matter
a
while
ago
.
A
good
shepheard
therfore
in
generall
is
,
first
he
that
entreth
in
at
the
dore
,
that
is
,
which
commeth
with
Christ
and
bringeth
the
true
Gospel
,
as
the
prophets
and
Apostles
did
in
old
time
,
and
as
all
do
at
this
day
as
many
as
teache
the
Gospell
purely
.
Secondly
,
he
that
féedeth
the
shéepe
,
not
with
rotten
but
with
wholsome
foder
,
namely
with
the
liuely
woord
of
God
.
Thirdly
this
doorekéeper
or
porter
openeth
:
that
is
too
say
,
Chryst
maketh
the
woord
effectuall
and
auaylable
too
the
saluation
of
the
shéepe
.
For
vnlesse
Christ
open
,
in
vayne
is
the
labour
taken
,
and
the
shéepe
are
not
fed
too
any
purpose
.
Fourthly
,
he
calleth
his
owne
shéepe
by
their
names
:
that
is
too
say
,
he
knoweth
his
shéepe
,
he
loueth
them
,
and
embraceth
them
with
a
singuler
care
.
Fifthly
,
he
goeth
before
them
.
How
?
In
doctrine
,
lyfe
,
and
Crosse.
For
a
good
shepherd
must
be
a
pattern
too
his
flocke
in
doctrine
,
life
,
and
crosse
.
Sixthly
,
his
shéepe
folow
him
,
that
is
too
wit
,
in
purenesse
of
doctrine
,
in
holynesse
of
lyfe
,
and
in
patience
vnder
the
crosse
.
But
why
doo
his
shéepe
folow
him
?
First
bycause
they
know
his
voyce
:
Secondly
bicause
they
flée
from
a
stranger
:
for
they
know
not
his
voice
.
We
haue
here
a
description
,
not
only
of
a
true
shepherd
,
but
also
of
the
true
shéepe
,
which
are
in
one
shéepfold
of
the
chéefe
shepherd
God
.
What
is
the
shéepfold
?
It
is
the
catholike
church
.
Who
bée
the
shéepe
?
All
that
héer
the
voice
of
the
shepherd
,
folowing
him
and
fléeing
from
strange
shepherds
,
who
in
déede
are
no
shepherds
but
théeues
and
murtherers
.
Héer
are
the
differences
too
bée
hild
betwixt
the
true
Church
and
the
false
Church
.
The
proper
marks
of
the
true
Church
,
are
these
:
which
whoso
hath
not
,
let
him
know
that
he
is
none
of
Chrysts
shéepfold
.
Which
are
these
marks
of
the
true
Church
,
or
of
Chrysts
true
shepfold
?
The
first
is
the
vncorrupted
voice
of
the
heauenly
doctrine
,
according
too
this
saying
:
My
shéepe
héer
my
voice
:
The
second
is
the
right
vse
of
Baptime
.
The
third
is
,
the
vse
of
the
Lords
supper
according
to
Chrysts
institution
.
The
fourth
is
the
vse
of
the
keys
according
too
Chrysts
commaundement
.
The
fifth
is
the
Crosse.
The
sixth
is
mutuall
loue
among
Chrysts
shéepe
.
The
seuenth
is
mutuall
prayer
one
for
another
.
And
the
eight
is
the
mayntenance
of
the
ministerie
of
gods
woord
.
These
are
the
true
marks
of
Christes
church
,
the
which
a
man
may
comprehend
in
fewer
woordes
.
As
wée
may
say
,
that
the
first
mark
of
Christs
shéepe
,
is
the
vncorrupt
voice
or
preching
of
the
gospel
:
the
second
,
the
lawfull
vse
of
the
Sacraments
:
and
the
third
obedience
towards
the
ministerie
of
the
woord
.
For
in
these
thrée
are
conteined
the
other
eight
that
I
set
.
Wée
haue
in
generall
who
is
a
good
shepherd
,
and
who
bée
the
true
shéepe
.
Now
let
vs
apply
them
too
examples
.
First
,
vntoo
Chryst
the
chéefe
shepherd
and
vntoo
his
shéepe
.
And
afterward
too
other
ministers
of
the
woord
,
who
vnder
Chryst
are
also
called
shepherds
.
Chryst
proueth
himselfe
too
bée
a
good
shepherd
,
by
that
he
giueth
his
life
for
his
shéepe
.
For
he
came
downe
from
heauen
too
séeke
that
was
loste
,
too
heale
that
was
diseased
,
and
too
close
vp
the
wounds
which
the
wolues
had
giuen
his
shéepe
.
This
shepherd
went
before
his
shéep
in
purenesse
of
doctrin
,
innocencie
of
life
,
&
crosse
.
He
féedeth
his
shéep
with
the
helthful
foder
of
God
,
that
is
,
with
the
woord
of
the
gospel
.
He
gathereth
togither
his
stray
shéepe
.
He
kéepeth
away
the
woolues
with
his
shéepehooke
.
And
too
bée
bréefe
,
he
setteth
by
nothing
so
much
as
by
the
welfare
of
his
shéepe
.
His
shéepe
are
Abel
,
Abraham
,
Isaac
,
Iacob
,
Dauid
,
Ioseph
,
Anna
,
Mary
,
Simeon
,
and
many
others
,
whiche
leauing
their
errour
,
gaue
eare
too
Chrysts
voyce
,
folowing
him
in
doctrine
,
lyfe
,
and
crosse
,
whom
they
shall
folow
in
glorie
also
,
in
their
time
.
For
if
wée
suffer
with
him
,
wée
shall
bée
glorified
with
him
.
His
shéep
at
this
day
,
are
as
many
as
beléeue
the
gospel
,
and
serue
Chryst
in
true
profession
and
godlinesse
.
Now
what
reward
Chrysts
shéepe
shall
looke
for
at
their
shepherds
hande
,
who
is
both
the
doore
and
the
doorekéeper
,
Chryst
himselfe
sheweth
,
when
he
sayeth
:
If
any
man
enter
by
mee
,
he
shall
bee
saued
,
and
he
shall
go
in
and
out
,
and
shall
finde
feeding
,
That
is
too
say
,
if
any
man
leaue
the
darknesse
,
and
followe
mée
that
am
the
light
,
hee
shall
go
in
,
namely
by
fayth
:
and
hée
shall
go
out
,
by
profession
,
godlynesse
,
and
charitie
:
and
hée
shall
finde
féeding
,
that
is
too
wit
,
by
the
woorde
of
life
in
this
worlde
,
and
by
euerlasting
blissednesse
in
the
life
too
come
.
Besides
this
,
good
shepherds
are
all
godly
ministers
of
the
woorde
,
whiche
followe
Chrystes
example
in
féeding
of
their
shéepe
.
Suche
a
one
was
Helias
,
suche
a
one
was
Hieremie
,
suche
a
one
was
Esay
,
suche
were
the
Apostles
,
&
suche
now
a
dayes
are
all
they
that
preache
Chryst
sincerely
and
go
before
their
shéep
in
doctrine
,
life
,
and
crosse
,
whiche
flée
not
the
Woolues
,
but
kéep
them
from
Chrystes
shéepfolde
with
the
swoord
of
the
spirit
and
ernest
prayers
.
These
also
haue
shéep
of
their
owne
,
those
that
heare
their
voice
,
and
followe
them
in
doctrine
,
godlinesse
,
&
pacience
.
What
?
doo
not
their
shéepe
belong
vntoo
Chryst
only
?
Yes
,
that
doo
they
.
How
then
saith
hée
that
they
belong
too
the
shepheards
that
féede
them
?
They
are
their
shepheards
in
respecte
of
charge
:
but
they
are
onely
Chrystes
in
respect
of
possession
and
ownership
:
for
hée
hathe
purchased
the
shéepe
vntoo
him selfe
with
his
owne
precious
bloud
.
But
in
as
muche
as
we
haue
lately
heard
the
sermon
concerning
the
shepherde
and
his
shéepe
,
I
will
say
no
more
of
them
héer
,
but
wil
betake
you
all
too
our
chéefe
shepherd
Iesus
Chryst
,
too
whom
with
the
father
and
the
holy
Ghoste
be
honour
and
glory
for
euer
.
Amen
.
Vpon
Trinitie
Sunday
.
¶
The
Gospel
.
Iohn
.
iij.
THere
was
a
man
of
the
Phariseys
named
Nichodemus
,
a
ruler
of
the
Iewes
.
The
same
came
vntoo
Iesus
by
night
,
and
sayde
vntoo
him
:
Rabbi
,
wee
knowe
that
thou
art
a
teacher
come
from
GOD
:
for
no
man
could
do
such
miracles
as
thou
doost
,
except
GOD
were
with
him
.
Iesus
aunswered
and
sayde
vntoo
him
:
verely
,
verely
,
I
say
vntoo
thee
:
excepte
a
man
bee
borne
from
aboue
,
he
cannot
see
the
kingdome
of
God
.
Nichodemus
sayde
vntoo
him
:
how
can
a
man
bee
borne
when
hee
is
olde
?
can
hee
enter
intoo
his
mothers
wombe
and
be
borne
ageyne
?
Iesus
aunswered
:
verely
,
verely
,
I
say
vntoo
thee
,
excepte
a
man
be
borne
of
water
,
and
of
the
spirite
,
he
cannot
enter
intoo
the
kingdome
of
God
.
That
which
is
borne
of
the
fleshe
,
is
fleshe
,
and
that
whiche
is
borne
of
the
spirite
,
is
spirite
.
Maruaile
not
thou
that
I
sayde
vntoo
thee
,
yee
muste
bee
borne
from
aboue
.
The
winde
bloweth
where
it
lusteth
,
&
thou
hearest
the
sound
thereof
,
but
thou
canst
not
tell
whence
it
commeth
,
nor
whyther
it
goeth
:
So
is
euery
one
that
is
borne
of
the
spirite
.
Nichodemus
answered
,
and
sayd
vntoo
him
:
how
can
these
thinges
bee
?
Iesus
aunswered
and
sayde
vntoo
him
:
Arte
thou
a
mayster
in
Israell
,
and
knowest
not
these
things
?
Verely
,
verely
,
I
saye
vntoo
thee
:
Wee
speake
that
wee
knowe
,
and
testifie
that
we
haue
seene
,
and
yee
receyue
not
oure
witnesse
.
If
I
haue
tolde
you
earthly
things
,
and
yee
beleeue
not
:
how
shall
yee
beleeue
if
I
tell
you
of
heauenly
things
?
And
no
man
ascendeth
vp
intoo
Heauen
but
hee
that
came
downe
from
Heauen
,
euen
the
Sonne
of
man
,
whiche
is
in
Heauen
.
And
as
Moyses
lifte
vp
the
Serpente
in
the
wildernesse
,
euen
so
must
the
Sonne
of
man
bee
lifte
vp
:
that
whosoeuer
beleeueth
in
him
,
perishe
not
,
but
haue
euerlasting
life
.
The
exposition
of
the
Text.
THis
feaste
may
woorthely
bée
called
the
feast
of
our
Créed
,
or
of
our
Faith
.
For
it
is
ordeyned
too
the
intent
folke
should
in
the
Church
bée
taught
concerning
God
,
whoo
is
one
and
true
in
substance
,
and
thrée
in
persons
:
and
of
benefites
towardes
the
Churche
.
For
after
that
Chryste
and
his
benefites
:
the
louingnesse
of
the
Father
in
sending
his
sonne
intoo
the
worlde
:
and
the
sending
of
the
holy
Ghost
too
comfort
the
Gospell
,
had
bin
intreated
of
,
the
former
Sundayes
:
the
Churche
thought
it
conuenient
too
knit
al
these
things
togither
,
and
too
teach
them
as
this
day
,
too
the
intent
the
things
that
were
declared
at
large
,
might
bréefly
bée
brought
too
remembraunce
agein
.
And
the
church
setteth
foorth
this
text
of
the
gospell
,
which
you
haue
herd
,
for
a
very
good
purpose
.
For
in
it
are
set
foorth
Gods
benefites
towards
his
Churche
.
For
as
the
Father
sente
his
Sonne
,
that
he
might
become
a
sacrifice
for
sinne
:
so
is
the
holy
Ghost
giuen
too
beget
the
beléeuers
ageyn
,
vntoo
euerlasting
lyfe
.
The
summe
of
this
present
Gospell
therefore
is
,
that
those
whiche
are
begotten
ageyn
in
the
fayth
of
Chryst
,
are
heyres
of
eternall
lyfe
,
by
the
benefite
and
meryte
of
Chryste
,
whom
the
father
hath
sent
.
Now
to
the
intent
wée
may
kéepe
a
certein
order
,
I
will
in
this
sermon
entreate
.
-
1
Of
the
knowledge
of
God
.
-
2
Of
the
spirituall
regeneration
or
new
birth
.
-
3
Of
that
most
comfortable
saying
of
Chryste
,
as
Moyses
lifted
vp
the
serpent
in
the
wildernesse
:
so
must
the
Sonne
of
man
also
bée
lifted
vp
.
&c.
¶
Of
the
firste
.
FOr
as
much
as
too
know
God
,
is
lyfe
euerlasting
:
it
standeth
men
in
hand
too
looke
for
the
true
knowledge
of
God
.
The
knowledge
of
God
is
of
two
sortes
.
The
one
is
heathenish
,
naturall
,
and
philosophicall
:
and
this
is
vnperfect
:
For
the
wyse
men
of
the
worlde
,
whiche
were
not
instructed
by
Gods
woord
,
erred
in
foure
poynts
.
First
in
the
substance
of
the
Godhead
.
Secondly
in
the
persons
.
Thirdly
in
his
prouidence
.
And
fourthly
in
his
will
.
The
Epicures
are
hissed
out
of
all
men
,
who
denied
that
there
is
any
god
at
all
.
The
wise
men
which
confessed
that
ther
was
but
one
God
,
misdéemed
of
his
substance
.
For
they
thought
not
him
too
bée
God
,
who
is
the
Father
,
the
Sonne
,
and
the
holy
Ghoste
.
Neyther
déemed
they
aright
concerning
the
persons
.
As
for
Gods
prouidence
,
some
of
them
toke
it
quite
away
.
Other
some
denyed
it
too
bée
vniuersal
.
For
they
were
of
opinion
,
that
god
cared
for
the
gretest
things
,
but
not
for
these
earthly
things
.
As
for
Gods
will
concerning
frée
mercy
,
they
were
vtterly
ignorant
of
it
:
but
that
he
will
one
day
punishe
the
stubborne
,
they
were
warned
by
the
recorde
of
their
owne
conscience
.
But
from
whence
had
the
heathen
this
slender
knowledge
,
such
as
it
is
?
Dauid
and
Paule
witnesse
,
that
they
had
this
knowledge
of
God
by
his
creatures
.
For
Paule
in
the
first
too
the
Romanes
sayth
:
That
whiche
is
too
bée
knowne
concerning
God
,
was
manyfest
vntoo
them
.
For
God
dyd
shew
it
vntoo
them
.
So
that
his
inuisible
things
,
that
is
too
say
,
his
eternall
power
and
godhed
are
vnderstood
and
séene
,
by
the
woorks
from
the
creation
of
the
world
,
too
this
intent
that
they
might
bée
without
excuse
.
Dauid
also
sayth
:
The
heauens
declare
the
glorie
of
God
,
and
the
firmament
sheweth
his
handy
woorks
.
That
is
too
say
,
the
heauen
that
wée
sée
,
sheweth
God
the
woorkmaister
therof
.
The
effect
of
all
philosophicall
knowledge
concerning
God
,
commeth
too
this
point
:
First
man
by
beholding
the
things
that
are
created
,
is
brought
too
this
point
,
that
he
confesseth
ther
is
some
body
by
whom
all
these
things
were
made
:
and
by
whose
power
all
things
are
gouerned
:
and
héerby
he
must
of
necessitie
bée
drawne
too
this
eternall
power
and
godhead
:
for
it
must
nedes
bée
,
that
he
that
made
all
things
,
must
bée
of
auncienter
continuance
than
all
the
things
that
are
made
,
and
so
consequently
without
beginning
.
And
it
foloweth
of
necessitie
,
that
this
incomparable
power
whiche
suffizeth
too
rule
so
huge
a
woork
,
must
néedes
bée
more
excellent
than
any
other
power
,
bée
it
neuer
so
excéeding
.
Now
this
is
the
selfe
same
thing
that
wée
cal
God
:
who
ageyn
,
vnlesse
he
bée
only
one
,
surely
is
not
he
that
made
all
things
,
nor
that
ruleth
al
thinges
,
and
therefore
neyther
euerlasting
,
nor
almightie
,
no
nor
GOD
.
This
is
the
summe
of
that
whiche
the
wyse
men
of
the
worlde
doo
knowe
concerning
God
.
Of
whiche
knowledge
the
vse
is
of
thrée
sortes
.
The
first
is
,
that
men
may
acknowledge
God
by
his
creatures
:
secondly
,
that
when
they
knowe
him
they
should
woorship
him
:
and
thirdly
,
that
when
they
knowe
God
,
and
woorship
him
not
,
they
shoulde
bée
inexcusable
.
The
firste
and
seconde
are
the
propre
ende
of
knowing
God
.
The
thirde
is
accessarie
through
mans
owne
faulte
.
Another
knowing
God
commeth
of
the
Scripture
,
or
of
Gods
woord
,
which
knowledge
is
bréefly
conteyned
in
the
Apostles
Créede
:
whiche
is
,
that
wée
beléeue
there
is
but
one
God
:
that
wée
beléeue
there
is
thrée
persons
in
one
Godhed
:
that
wée
should
know
Gods
will
,
and
his
benefites
towards
his
church
:
&
that
wée
should
knowe
the
mean
,
by
whom
wée
may
bée
made
partakers
of
the
benefites
of
the
holy
trinitie
.
Howbéeit
too
the
intent
wée
haue
the
fuller
perceiuerance
of
this
knowing
of
God
,
I
will
set
and
expound
foure
points
concerning
this
helthful
knowledge
of
God
,
wherof
the
first
shal
be
a
confirmation
that
there
is
but
one
God
.
The
second
,
a
declaration
that
ther
be
thrée
persons
in
that
one
godhead
.
The
thirde
,
what
is
too
bée
considered
in
euery
of
the
persons
seuerally
:
&
the
fourth
what
is
the
helthful
vse
of
knowing
God
.
First
the
confirmation
is
too
bée
fetched
out
of
recordes
.
And
as
for
records
that
confirme
the
vnitie
of
God
,
I
wil
take
them
out
of
Moyses
,
the
prophets
,
the
Psalmes
,
and
the
wrytings
of
the
Apostles
.
Moyses
.
Exod.
20.
Deut.
5.
I
am
the
Lorde
thy
God
that
brought
thée
out
of
the
lande
of
Egipte
,
thou
shalte
haue
none
other
Gods
before
mée
.
Deu.
6.
Herken
O
Israell
the
Lorde
our
God
is
one
God
.
Esay
.
43.
Before
mée
there
is
no
God
made
,
neyther
shall
there
bée
any
after
mée
.
I
am
,
I
am
God
,
and
there
is
no
Sauioure
besides
mée
.
44.
I
am
the
first
and
the
last
,
and
besides
mée
,
there
is
no
God
.
Psalm.
18.
Who
is
God
but
the
Lorde
of
hostes
,
and
who
is
strong
,
but
our
God
?
Paule
.
1.
Cor.
8.
Wée
knowe
that
there
is
none
o-other
GOD
but
one
.
1.
Tim.
2.
There
is
one
God
.
These
recordes
and
many
other
▪
doo
euidently
conuince
,
that
there
is
but
one
God
,
whiche
thing
the
Catholicke
Churche
also
confesseth
,
when
it
sayth
:
I
beléeue
in
one
God
.
The
seconde
of
the
persons
.
That
there
bée
thrée
persons
in
one
godly
nature
,
not
multiplyed
but
abyding
one
in
number
:
Reason
is
not
able
too
conceiue
.
Wherefore
this
is
a
misterie
rather
too
bée
reuerenced
,
than
too
be
serched
.
Héervpon
sayth
Bernard
.
Too
serch
this
,
is
a
poynt
of
rashnesse
:
but
too
know
it
,
is
eternall
life
.
And
Salomon
:
Hée
that
is
a
sercher
of
his
maiestie
,
shall
bée
ouerwhelmed
of
his
glorie
.
Wherefore
lette
vs
in
this
behalfe
,
kéepe
our
reason
prisoner
vnder
Gods
warde
,
and
let
vs
beléeue
the
testimonies
of
the
scriptures
concerning
so
greate
a
misterie
.
The
reason
why
the
Church
beléeueth
that
there
bée
thrée
persones
in
one
nature
of
Godhead
,
is
this
:
There
is
but
one
God
,
whiche
thing
is
already
proued
by
many
testimonies
.
The
father
is
God
,
the
sonne
is
God
,
the
holy
Ghoste
is
God
.
Ergo
the
Father
,
the
Son
,
&
the
holy
Ghoste
is
one
God
.
That
the
Father
is
God
and
likewise
the
Sonne
,
and
the
holy
Ghost
,
it
is
too
bée
proued
foure
wayes
.
First
by
the
cléere
woords
of
the
Scripture
.
Secondly
by
their
woorks
.
Thirdly
by
the
woorship
which
is
due
too
the
Father
,
the
Sonne
,
&
the
holy
Ghost
.
And
fourthly
by
the
continuall
consent
of
the
Church
.
The
woordes
of
the
Scripture
are
cléer
.
Math.
3.
The
Father
speaketh
from
heauen
:
the
Sonne
standeth
in
the
riuer
,
the
holy
Ghost
commeth
down
in
likenesse
of
a
Dooue
vpon
Chryst.
1.
Iohn
.
5.
There
are
thrée
that
beare
witnesse
in
Heauen
:
the
Father
,
the
woorde
,
and
the
holy
Ghoste
,
and
these
thrée
are
one
.
Ageine
,
their
woorks
shewe
the
same
thing
.
The
Father
createth
,
the
Sonne
createth
,
the
holy
Ghoste
createth
.
The
Father
iustifieth
,
the
Sonne
iustifieth
,
and
the
holy
Ghoste
iustifieth
.
The
Father
gouerneth
all
things
,
the
Sonne
gouerneth
all
things
,
and
the
holy
Ghost
gouerneth
all
things
,
These
woorks
of
creating
,
iustifying
,
and
gouerning
,
are
proper
vntoo
God
.
Wherefore
in
as
much
as
they
are
attributed
too
the
Father
,
the
Sonne
and
the
holy
Ghost
alike
,
we
must
of
necessitie
confesse
the
Godhead
of
them
.
The
same
thing
is
also
confirmed
by
the
worship
of
them
.
The
Father
is
prayed
vntoo
,
the
Sonne
is
prayed
vntoo
,
the
holy
Ghost
is
prayed
vntoo
.
But
none
is
too
bée
prayed
vntoo
saue
only
God
,
neyther
is
any
too
be
beléeued
on
,
sauing
God
only
:
Wherfore
the
father
,
the
sonne
and
the
holy
Ghoste
are
one
God
.
Héeruntoo
also
perteyneth
the
consent
of
the
church
.
This
is
the
Catholick
fayth
,
that
wée
woorship
one
God
in
Trinitie
,
and
the
Trinitie
in
vnitie
,
neyther
confounding
the
persones
,
nor
deuiding
the
substance
.
For
the
persone
of
the
Father
is
one
,
the
person
of
the
sonne
is
another
,
and
the
person
of
the
holy
Ghost
is
another
.
The
thirde
is
,
of
those
things
that
are
too
bée
considered
in
the
persons
.
In
the
persones
there
bée
fiue
things
too
bée
considered
.
1.
The
substance
.
2.
the
persone
.
3.
the
distinction
of
the
persons
.
4.
the
woork
.
5.
and
the
wil.
The
substaunce
or
nature
of
the
father
,
the
sonne
,
and
the
holy
ghost
,
is
all
one
.
For
the
father
is
not
one
thing
,
the
sonne
another
thing
,
and
the
holy
ghoste
a
thirde
thing
:
for
the
substance
of
the
godhed
is
one
,
and
the
nature
simple
.
And
therfore
the
father
is
sayd
too
bée
in
the
sonne
and
the
holy
ghost
:
the
sonne
in
the
father
and
the
holy
ghost
:
and
the
holy
ghost
in
the
father
and
the
sonne
.
The
second
thing
that
is
too
be
considered
in
the
Trinitie
,
is
the
persone
:
that
is
too
wit
,
that
there
is
one
persone
of
the
father
,
another
of
the
sonne
,
and
another
of
the
holy
ghost
.
In
this
Trinitie
of
persones
nothing
is
before
or
after
other
,
nothing
greater
or
lesser
than
other
:
neyther
in
time
,
bicause
all
the
persons
are
coeternal
:
nor
in
nature
,
bicause
al
are
of
one selfe
same
substance
:
nor
in
dignitie
,
bicause
they
are
coequal
:
nor
in
vnderstanding
bycause
they
are
comprehended
in
vnderstanding
all
toogither
.
The
thirde
thing
that
is
too
bée
considered
in
the
Trinitie
of
the
persones
,
is
personall
distinction
.
And
héere
is
firste
too
bée
marked
,
how
God
is
discerned
from
creatures
.
And
nexte
how
the
persones
of
the
Godhead
are
discerned
one
from
an
other
.
The
distinctions
by
which
God
is
discerned
from
creatures
,
are
these
.
First
,
that
in
one
vndeuided
nature
not
multiplyed
,
there
be
thrée
persons
.
Secondly
that
God
is
an
euerlasting
mind
.
Thirdly
that
God
is
the
creator
.
Fourthly
that
God
is
in
the
world
&
aboue
the
world
.
And
fiftly
that
God
is
in
al
places
,
&
yet
conteyned
within
no
place
.
These
fiue
properties
are
incident
too
God
only
,
and
too
no
creature
.
The
persones
are
distinguished
one
from
another
,
by
double
properties
,
inward
and
outward
.
The
inward
,
are
too
beget
,
too
be
borne
,
and
too
procéede
.
The
father
alone
begetteth
the
sonne
:
the
sonne
only
is
borne
of
the
father
▪
the
holy
ghost
onely
procéedeth
from
them
bothe
.
The
outward
properties
are
too
send
,
and
too
hée
sent
:
Only
the
father
sendeth
the
sonne
and
the
holy
ghoste
are
sent
,
but
after
a
diuers
manner
.
The
sonne
béeing
sent
,
took
vpon
him
mannes
nature
,
wherin
hée
was
made
a
sacrifise
.
The
holy
Ghoste
is
sent
intoo
mennes
harts
too
kindle
a
new
light
in
their
mindes
.
The
fourth
thing
that
is
too
bée
considered
in
the
persons
,
is
the
woork
of
the
Trinitie
.
Héerein
is
the
rule
of
Austin
too
bée
obserued
.
The
woorks
of
the
Trinitie
(
as
in
outward
vew
)
are
vndeuided
:
howbéeit
sauing
the
propertie
of
eche
person
.
The
father
createth
,
the
sonne
createth
,
and
the
holy
Ghoste
createth
.
The
father
regenerateth
,
the
sonne
regenerateth
,
&
the
holy
ghost
regenerateth
.
But
the
Father
createth
by
the
sonne
,
and
the
holy
ghost
preserueth
the
things
created
.
The
father
regenerateth
in
the
sonne
,
by
the
holy
ghost
.
The
fifth
thing
whiche
.
I
sayd
was
too
be
considered
in
the
persons
,
is
the
wil
:
which
what
one
it
is
,
these
things
,
folowing
doo
declare
.
1.
First
their
woorkes
past
and
present
.
2.
The
commaundementes
.
3.
The
threatnings
and
promises
of
the
law
.
4.
The
promises
of
the
Gospell
.
5.
Examples
:
and.
6.
his
vnparcialitie
,
and
that
hée
is
no
accepter
of
persons
.
Al
these
things
toogither
teach
,
that
God
is
angry
with
sinners
,
&
wil
punishe
them
,
and
that
he
wil
forgiue
the
sin
of
all
those
that
flée
too
the
Mediator
,
and
giue
them
euerlasting
life
,
without
hauing
respect
of
any
nation
or
people
.
Now
remayneth
the
vse
,
which
is
manifold
.
First
therefore
these
things
will
frame
our
iudgement
aright
concerning
GOD
.
For
wée
must
acknowledge
God
too
bée
such
a
one
,
as
he
hath
shewed
himself
too
bée
by
his
woord
&
record
,
according
too
the
verse
:
Beleeue
thou
God
that
thing
too
bee
,
whiche
he
hath
shewed
he
is
too
thee
.
Secondly
,
these
things
teache
vs
too
haue
a
right
opinion
concerning
the
creation
,
which
is
the
woorke
of
the
whole
Trinitie
.
Thirdly
too
haue
a
right
opinion
concerning
the
reparation
of
mankind
,
which
is
also
the
woorke
of
the
whole
Trinitie
,
as
is
sayde
afore
.
Fifthly
,
these
things
instruct
vs
how
to
cal
vpon
god
aright
.
For
inuocation
is
too
bée
directed
too
this
God
alone
,
which
is
the
father
,
the
sonne
,
and
the
holy
ghost
.
Sixthly
,
these
things
admonish
vs
too
liue
warely
and
holily
,
as
in
the
sight
of
god
.
And
thus
much
concerning
God
and
the
Trinitie
,
all
which
things
are
bréefly
set
foorth
in
our
Créede
.
¶
Of
the
second
.
VNlesse
a
man
be
borne
agein
of
water
and
the
holy
ghost
,
he
cannot
enter
intoo
the
kingdome
of
God
.
This
is
the
second
doctrine
that
I
purposed
vpon
:
For
the
better
vnderstanding
wherof
,
two
things
are
too
be
marked
.
The
first
is
,
with
whom
Chryst
talketh
:
the
other
,
what
was
the
occasion
of
this
saying
▪
What
maner
a
one
he
was
with
whom
Chryst
talked
,
the
text
sheweth
.
He
was
an
honorable
and
a
noble
man
:
he
was
a
Prince
of
the
Iewes
:
he
was
a
Pharisie
;
suche
a
one
as
liued
blamelesse
according
too
the
lawe
of
Moyses
.
And
the
occasion
was
this
.
Nicodemus
came
too
Chryst
by
night
,
and
lyke
a
right
Pharisie
thought
himselfe
righteous
by
the
déedes
of
the
lawe
,
by
sacrifyses
,
and
by
kéeping
of
the
Sabothes
.
Wherefore
he
wondred
that
Iohn
set
out
a
nowe
doctrine
concerning
righteousnesse
and
Baptim
▪
which
he
himself
being
a
doctor
of
the
law
,
was
ignorant
of
▪
Christ
therfore
preuenteth
his
iudgement
with
this
saying
.
Unlesse
a
man
bée
borne
ageyne
,
he
cannot
enter
intoo
the
kingdome
of
God
.
At
these
woords
Nicodemus
is
astonyed
,
and
sayth
:
How
can
a
man
when
he
is
old
be
borne
ageine
?
Too
whom
Chryst
answereth
:
Verely
I
say
vntoo
thee
,
except
a
man
bee
borne
agein
of
water
and
the
spirit
,
he
cannot
enter
into
the
kingdome
of
God
.
Héere
Chryst
sheweth
that
he
ment
not
of
the
fleshly
birthe
(
according
as
Nicodemus
vnderstood
him
:
)
but
of
the
spiritual
birth
,
which
he
proueth
too
be
néedful
by
this
,
that
our
former
birth
is
vncleane
.
That
(
sayth
he
)
which
is
borne
of
the
flesh
,
is
flesh
.
That
is
too
say
,
whatsoeuer
is
borne
in
this
corruption
of
nature
,
is
vnclene
and
giltie
,
and
therfore
not
méete
too
receiue
the
kingdome
of
God
.
Héerevntoo
he
addeth
the
maner
of
regeneration
.
The
winde
bloweth
where
it
listeth
,
and
thou
heerest
the
noyse
of
it
,
but
thou
knowest
not
from
whence
it
commeth
,
nor
whyther
it
goeth
.
So
is
euery
one
that
is
borne
of
the
spirit
.
That
is
too
say
:
Like
as
the
wind
is
then
first
felt
when
it
bloweth
albéeit
that
no
man
know
from
whence
it
commeth
,
or
whither
it
goeth
:
so
this
spirituall
regeneration
is
made
after
a
certein
secret
maner
by
the
power
of
the
holy
ghost
,
whiche
when
it
is
doone
,
is
perceyued
by
the
newe
motions
of
the
newe
man
.
Howbéeit
too
the
intent
we
may
vnderstande
these
things
,
wée
must
marke
the
conueyances
and
instruments
of
this
spiritual
birth
▪
First
the
séede
of
this
birth
is
the
woord
of
the
Gospel
,
which
is
preached
by
the
voyce
of
the
ministers
.
Secondly
the
holy
Ghost
,
who
in
the
preaching
of
the
gospell
is
effectual
,
&
worketh
faith
:
by
which
wée
both
giue
credit
too
the
woord
of
God
,
and
also
persuade
our selues
that
god
is
at
one
with
vs
for
his
sonnes
sake
,
and
therwithall
altreth
our
nature
too
a
new
obedience
.
Thirdly
when
these
benefits
are
receyued
by
fayth
▪
as
it
were
intoo
the
soyle
of
the
hart
,
then
man
being
borne
a
new
,
féeleth
by
and
by
within
himself
the
motions
of
the
holy
ghost
:
and
water
is
applyed
outwardly
as
a
seale
of
the
inward
regeneration
,
and
a
testimoniall
of
the
grace
of
Chryst
bestowed
vppon
him
.
The
effects
of
this
new
birth
are
séen
in
the
minde
,
in
the
affections
,
in
the
will
,
and
in
the
outward
woorks
.
For
the
minde
is
lightened
with
the
brightnesse
of
God
:
the
affections
are
purged
:
the
wil
is
made
forward
:
and
a
new
obedience
of
all
the
powers
is
begon
.
Bréefly
,
he
that
beléeueth
,
is
borne
a
new
.
¶
Of
the
third
.
AS
Moyses
lifted
vppe
the
Serpent
in
the
Desert
,
so
must
the
Sonne
of
man
bee
exalted
,
too
the
entente
that
all
that
beleeue
in
him
shoulde
not
perrish
,
but
haue
life
euerlasting
.
The
Storie
of
the
setting
vp
of
the
Serpent
in
the
wildernesse
,
is
in
the
fourth
booke
of
Moyses
and
the
xij
.
Chapter
.
Which
figure
Chryste
in
this
place
applyeth
too
his
owne
person
,
saying
:
Like
as
Moyses
lifted
vp
the
Serpente
in
the
wildernesse
:
This
saying
of
Chryst
conteyneth
many
things
.
For
first
it
openly
witnesseth
,
that
the
lawe
taketh
not
away
sinne
.
For
if
the
law
coulde
take
away
sinne
,
then
Chryste
had
not
néeded
too
haue
bin
sacrifized
too
purge
sinne
.
Ageine
,
it
sheweth
why
Chryst
was
giuen
too
bée
the
Messias
,
and
why
the
sonne
of
GOD
tooke
mannes
nature
vpon
him
.
For
he
was
giuen
too
bée
lifted
vp
vpon
the
Crosse
,
and
that
saluation
might
by
that
meanes
happen
too
the
whole
worlde
.
Besides
that
,
this
saying
sheweth
that
Chrystes
kingdome
is
spirituall
and
euerlasting
.
Moreouer
it
teacheth
what
maner
of
rightuousnesse
it
is
,
wherby
we
stand
before
God
,
or
how
we
bée
made
partakers
of
Chrystes
benefites
,
that
is
too
wit
,
when
we
beléeue
on
Chryste
that
was
lifted
vp
,
that
is
too
saye
,
that
dyed
vpon
the
altar
of
the
Crosse.
Last
of
al
héer
is
set
forth
a
most
swéet
comforte
,
that
this
grace
whereby
wee
haue
entraunce
intoo
heauen
,
is
offred
vntoo
all
men
:
whiche
thing
this
woord
of
vniuersalitie
all
that
beleeue
dooth
shewe
.
Let
vs
therefore
conceiue
good
hope
of
saluation
,
whiche
is
offered
too
all
men
by
Iesus
Christ
,
too
whom
with
the
father
&
the
holy
Ghoste
bée
honor
for
euer
,
and
euer
.
Amen
.
¶
Vpon
the
first
Sunday
after
Trinitie
.
¶
The
Gospel
.
Iohn
.
x.
THere
was
a
certeine
riche
man
,
which
was
clothed
in
purple
and
fine
white
,
and
fared
deliciously
euery
day
:
And
there
was
a
certayne
begger
,
named
Lazarus
,
whiche
lay
at
his
gate
full
of
sores
,
desiring
too
bee
refresshed
with
the
crummes
whiche
fell
from
the
riche
mannes
boorde
,
and
no
man
gaue
vntoo
him
.
The
Dogges
came
also
and
licked
his
sores
.
And
it
fortuned
that
the
begger
dyed
,
and
was
caryed
by
the
Angelles
intoo
Abrahams
bosome
.
The
rich
man
also
dyed
and
was
buryed
:
And
beeing
in
Hell
in
tormenres
,
hee
lifted
vp
his
eyes
and
sawe
Abraham
a
farre
off
,
and
Lazarus
in
his
bosome
,
and
hee
cryed
and
sayde
:
Father
Abraham
haue
mercy
on
mee
,
and
sende
Lazarus
,
that
hee
may
dippe
the
tippe
of
his
finger
in
water
and
coole
my
tongue
,
for
I
am
tormented
in
this
flambe
.
But
Abraham
sayde
:
Sonne
,
remember
that
thou
in
thy
life
time
receyuedst
thy
pleasure
,
and
contrarywise
Lazarus
receyued
paine
:
But
nowe
hee
is
comforted
and
thou
arte
punished
.
Beyonde
all
this
,
betweene
vs
and
you
there
is
a
greate
space
set
,
so
that
they
which
would
go
from
hence
too
you
cannot
:
neyther
may
come
from
thence
too
vs
.
Then
hee
sayde
:
I
pray
thee
therefore
Father
,
sende
him
too
my
Fathers
house
(
for
I
haue
fiue
brethren
)
for
too
warne
them
,
leaste
they
come
also
intoo
this
place
of
tormente
.
Abraham
sayde
vntoo
him
:
they
haue
Moyses
and
the
Prophets
,
let
them
heare
them
.
And
hee
sayde
:
Nay
Father
Abraham
,
but
if
one
come
vnto
them
from
the
dead
,
they
wil
repent
.
Hee
sayde
vntoo
him
:
If
they
heare
not
Moyses
and
the
Prophets
,
neyther
wil
they
beleeue
,
though
one
rose
from
death
ageine
.
The
exposition
of
the
Text.
FRom
the
first
sunday
in
Aduent
hithertoo
,
hath
bin
set
foorth
the
doctrine
concerning
euery
seuerall
article
of
our
Fayth
.
Now
in
the
Sundayes
folowing
vntoo
the
first
Sunday
in
Aduent
agein
,
is
intreated
of
Chrysts
miracles
,
and
of
the
nature
and
true
frutes
of
faith
:
and
that
too
this
intent
,
that
the
truthe
of
the
Gospell
might
bée
confirmed
by
the
doctrin
of
miracles
,
and
that
the
doctrine
of
fayth
,
and
the
frutes
of
the
same
,
might
stirre
vs
vp
too
good
woorkes
.
Chryst
teacheth
of
good
woorkes
,
fiue
wayes
.
For
sometime
he
is
contented
with
the
doctrine
alone
,
as
when
he
sayth
:
Bée
yée
merciful
,
fal
too
repentance
,
bring
foorth
frutes
woorthy
repentance
.
And
sometime
he
alledgeth
himself
for
an
example
for
his
too
folow
,
as
when
he
sayth
:
learne
of
me
bicause
I
am
méeke
and
lowly
of
hart
.
One
whyle
he
propoundeth
parables
:
as
of
the
good
steward
,
of
the
ten
virgins
,
of
the
séede
cast
intoo
the
ground
,
and
such
others
,
wherof
there
is
store
in
the
stories
of
the
Gospel
.
And
another
while
he
vseth
threatnings
,
as
when
he
sayth
:
except
your
righteousnesse
excéede
the
righteousnesse
of
the
Scribes
&
Pharisses
,
yée
shall
not
enter
into
the
kingdome
of
heauen
.
Also
wo
bée
too
you
Scribes
,
Pharisies
,
Hypocrites
.
&c.
And
now
&
then
he
setteth
foorth
the
rewardes
and
penalties
,
with
notable
examples
,
lyke
as
he
dooth
in
this
Gospell
.
Too
bée
short
,
the
Lorde
leaueth
nothing
vnattempted
wherby
he
may
make
his
disciples
bent
too
liue
honestly
.
Now
let
vs
come
too
this
daies
Gospel
:
the
summe
wherof
is
,
that
Chryst
our
Lord
by
putting
foorth
two
examples
,
discourageth
vs
from
vnmercifulnesse
and
crueltie
towards
the
poore
,
and
encourageth
vs
too
pitie
,
and
too
constantnesse
in
suffering
the
miseries
of
this
life
.
For
as
by
the
example
of
the
rich
glutton
,
he
teacheth
what
punishment
remayneth
for
the
vnmercifull
:
So
by
the
example
of
poore
Lazarus
,
he
exhorteth
too
pitie
and
honest
life
in
the
feare
of
God
.
The
vse
héerof
therfore
shal
bée
,
that
the
rich
men
which
are
mercylesse
towards
their
neighbours
,
may
beholde
as
it
were
in
a
table
,
what
punishment
they
shall
one
day
abyde
,
if
they
amend
not
betimes
.
And
ageyne
,
that
the
poore
béeing
godly
and
afflicted
in
this
lyfe
,
may
(
by
the
example
of
this
poore
man
Lazarus
)
rayse
vp
themselues
,
and
patiently
tarie
for
their
deliueraunce
and
blissed
rest
,
yf
they
continue
in
faith
vntoo
their
death
.
The
places
bée
thrée
.
-
1
The
description
of
this
Glutton
,
with
the
lessons
therof
.
-
2
The
description
of
Lazarus
,
with
the
comforts
therof
.
-
3
The
Lordes
saying
:
They
haue
Moyses
and
the
Prophets
.
¶
Of
the
firste
.
THere
was
a
certeine
riche
man
,
which
was
clothed
in
Purple
and
fine
white
.
In
this
first
place
are
foure
things
too
bée
marked
,
which
are
.
1.
A
generall
rebuke
of
them
that
are
cruell
to
the
poore
.
2.
The
cause
of
this
riche
mannes
damnation
.
3.
The
right
vse
of
riches
.
4.
The
state
of
the
wicked
mennes
soules
after
this
life
.
First
therfore
when
this
Glutton
is
damned
,
in
generall
are
all
they
reproued
that
are
hard
too
the
poore
,
and
whiche
flowing
in
riches
them selues
,
are
touched
with
no
care
of
the
poore
:
of
which
sort
there
bée
many
in
the
world
.
This
rebuke
perteyneth
too
those
also
,
that
neither
with
their
counsell
nor
with
their
substance
doo
helpe
the
ministerie
of
the
world
,
or
the
néedy
members
of
the
church
.
Wherfore
let
euery
man
aduise
himself
wel
,
and
take
warning
by
the
damnation
of
this
Glutton
,
that
he
may
lerne
too
bee
wise
.
The
cause
of
this
Gluttons
damnation
ar
not
his
riches
,
and
the
finenesse
of
his
apparell
,
and
his
deintie
fare
,
so
they
had
bin
measurably
vsed
,
as
it
appereth
by
the
Gospel
it self
.
For
poore
Lazarus
was
taken
vp
intoo
the
riche
Abrahams
bosom
.
For
if
riches
had
bin
the
efficient
cause
of
damnation
,
Abraham
also
had
bin
damned
:
Dauid
had
bin
damned
:
and
so
had
many
other
kings
and
rich
men
bin
damned
.
But
riches
,
and
honor
and
such
other
things
may
bée
an
occasion
of
damnation
,
namely
when
men
abuse
them
to
the
dishonor
of
God
,
and
the
contempt
of
their
neighbor
,
too
the
maintenance
of
pride
&
superfluitie
.
But
what
were
the
causes
why
this
Glutton
was
damned
?
Thrée
horrible
faults
,
which
are
noted
expresly
in
the
text
.
Of
which
the
first
was
fleshly
carelesnesse
,
which
had
with
it
these
euils
:
that
he
repented
not
:
that
he
had
no
féeling
of
Gods
iudgement
and
wrath
:
that
he
was
touched
with
no
care
nor
regarde
of
his
duetie
.
For
fleshly
carefulnesse
hath
these
things
continually
going
with
it
.
An other
fault
for
which
this
Glutton
was
damned
,
was
ryot
and
surfeting
,
by
which
bothe
mennes
bodyes
and
myndes
are
ouercharged
,
that
they
cannot
think
a
whit
of
the
matters
of
their
saluation
.
The
third
fault
for
which
the
Glutton
was
damned
,
was
the
disdeyning
of
Lazarus
,
which
thing
sufficiently
bewrayeth
that
he
had
no
faith
.
For
wher
as
is
true
faith
,
there
can
bée
no
crueltie
towardes
the
poore
and
néedie
.
For
these
thrée
causes
,
was
the
Glutton
damned
.
After
whose
example
many
runne
daily
too
assured
damnation
,
which
with
their
riches
do
meynteine
carelessenesse
,
surfetting
,
and
disdain
of
Chrysts
members
.
Wherfore
if
we
like
too
be
saued
,
let
vs
amend
betimes
,
and
let
vs
take
héede
that
wée
abuse
not
Gods
gifts
too
our
owne
destruction
.
In
the
third
place
it
is
to
be
gathered
by
this
example
,
on
the
contrary
part
,
what
is
the
true
vse
of
riches
,
which
true
vse
consisteth
in
these
foure
poynts
.
The
first
is
,
that
we
employ
part
of
our
substance
too
the
mayntenaunce
of
the
ministerie
:
and
this
vse
is
confirmed
first
by
the
end
of
man
.
For
man
was
made
too
the
end
he
should
acknowledge
and
praise
God
.
Wherefore
the
goodes
that
he
hath
ought
too
bée
imployed
too
this
ende
.
Secondly
this
vse
is
confirmed
by
the
commaundement
of
God
oftentymes
repeted
.
For
God
commaundeth
vs
too
help
the
church
with
our
abilities
.
Moreouer
this
vse
is
stablished
by
the
examples
of
godly
kings
and
other
holy
men
,
who
wished
nothing
so
much
,
as
with
their
riches
too
beutifie
and
maintain
the
ministerie
of
the
woord
.
Ageinst
this
first
and
godly
vse
of
riches
doo
many
offend
:
among
whome
bée
:
First
suche
as
conuert
their
riches
too
the
ouerthrow
of
the
ministerie
,
like
as
many
Tyrantes
haue
doone
in
times
past
,
and
doo
at
this
day
.
Secondly
such
as
plucke
away
the
Churche
goodes
,
and
kéepe
them
too
themselues
.
Thirdly
also
,
such
as
bestowe
no
parte
of
their
owne
goodes
too
the
mayntenance
of
the
ministerie
of
the
woord
.
And
moreouer
,
suche
as
by
sute
or
other
sleights
get
intoo
their
hands
the
Church
goods
vnder
an
honest
tytle
:
as
though
they
were
ministers
of
the
Churche
,
wheras
they
bée
no
better
than
dombe
dogges
which
neither
haue
doone
seruice
too
the
Church
or
common
weale
,
nor
euer
can
doo
seruice
,
but
are
slouthful
bellies
and
dul
beasts
:
whoo
neuerthelesse
wil
bée
saluted
by
the
names
of
Prelats
,
Chanons
,
Uicars
,
Abbots
,
&c.
The
second
and
true
lawfull
vse
of
riches
is
,
that
wée
imploy
part
of
them
too
the
maintenance
and
garnishing
of
the
common
weale
wherin
wée
liue
.
For
common
weales
are
the
sogeorning
places
of
the
Churche
:
and
therefore
wée
owe
thankefulnesse
vntoo
them
,
although
wée
should
receiue
none
other
commoditie
by
them
.
Ageinst
this
vse
many
offend
:
as
for
example
,
those
that
pay
not
the
ryghtfull
Tributes
,
those
that
rayse
vnryghtfull
Tributes
:
those
that
imploy
not
the
Tributes
too
the
mayntenaunce
of
the
common
weales
,
but
too
ryot
and
surfetting
,
and
oftentymes
too
making
wrongfull
warres
.
The
third
right
and
lawful
vse
of
riches
,
is
that
euery
man
should
mainteine
his
owne
estate
honestly
without
nigardship
.
Ageinst
which
vse
offend
,
first
they
that
wast
away
their
goodes
in
drinking
,
feasting
,
and
apparell
too
sumptuous
for
their
degrée
,
as
many
doo
.
And
secondly
also
couetous
men
,
which
delite
in
their
own
filthynesse
,
&
mainteine
not
their
estate
honestly
as
becommeth
them
,
but
are
basely
appareled
and
feede
grosly
,
when
in
the
meane
while
their
money
lyeth
rusting
and
rotting
in
their
cofers
.
The
fourth
true
and
lawfull
vse
of
riches
is
,
that
wée
bestow
some
part
of
it
vpon
the
poore
,
and
specially
vpon
suche
as
in
their
pouertie
are
also
godly
.
For
this
is
the
cheefe
cause
why
God
sendeth
poore
folkes
among
vs
,
that
he
may
make
a
proofe
,
whither
we
will
folowe
his
mercie
according
too
Chrystes
commaundement
.
Bée
mercifull
as
your
heauenly
father
is
mercifull
.
Against
this
vse
doo
many
also
offend
with
this
rich
glutton
,
whose
felowes
they
shall
be
one
day
in
punishment
,
for
that
they
haue
in
this
world
folowed
him
as
their
master
in
cruelnesse
towards
the
néedie
.
Now
foloweth
the
fourth
thing
which
I
sayd
was
too
bée
considered
in
the
example
of
the
rich
glutton
:
Namely
,
what
is
the
state
of
their
soules
that
depart
out
of
this
life
without
faith
.
For
wheras
Christ
sayth
,
that
the
rich
glutton
lifting
vp
his
eyes
in
hel
,
saw
Abraham
a
far
of
,
&
desired
that
Lazarus
might
dip
the
top
of
his
finger
in
water
too
coole
his
tong
:
he
peinteth
out
a
table
,
which
representeth
the
state
of
wicked
mens
soules
after
their
death
:
wherin
these
things
are
noted
.
First
the
excéeding
great
torment
,
&
the
continual
worme
of
the
conscience
.
2.
The
remembrance
of
his
crueltie
which
he
had
executed
vppon
them
that
were
in
miserie
.
3.
Their
desire
too
bée
reléeued
by
the
help
of
those
too
whom
they
had
bin
vnmercifull
in
this
life
.
4.
That
there
shall
bée
no
end
of
their
torments
,
&
that
it
is
in
vaine
for
them
to
sue
for
any
easement
of
their
paynes
,
For
looke
what
our
Lord
for
oure
capacities
sake
peynteth
out
by
way
of
communication
betwéene
the
glutton
and
Lazarus
:
that
did
the
glutton
féele
in
his
own
conscience
,
which
the
Lord
(
who
knoweth
al
things
)
could
not
be
ignorant
of
.
Let
this
punishment
of
vngodlinesse
therfore
allure
vs
too
earnest
repentance
,
that
wée
bée
not
put
too
torments
whither
wée
will
or
no.
¶
Of
the
second
.
ANd
there
was
a
certeine
begger
named
Lazaraus
,
whiche
lay
at
his
gate
full
of
sores
,
desiring
too
bee
satisfied
of
the
crummes
that
fell
from
the
rich
mans
table
,
and
no
man
gaue
vntoo
him
.
In
this
example
of
Lazarus
are
many
things
too
bée
obserued
wherby
wée
may
receiue
bothe
instruction
and
comfort
.
First
héer
is
confirmed
the
Sermon
of
Peter
,
who
saythe
that
iudgement
beginneth
at
the
house
of
the
Lord
.
For
God
punisheth
his
own
in
this
life
,
that
they
may
as
it
were
with
a
brydle
bée
kept
within
the
boundes
of
theyr
duetie
.
For
if
all
things
shold
happen
to
them
as
they
would
wish
,
they
would
be
made
drunken
with
the
prosperous
successe
of
things
,
and
fall
from
godlynesse
too
vngodlynesse
.
Whervppon
Moyses
speaking
of
the
Iewes
,
sayd
:
The
people
sat
downe
too
eate
and
drink
,
and
rose
agein
too
play
:
that
is
too
say
,
they
fel
too
Idolatrie
and
other
heinous
offences
.
Wherfore
let
vs
beare
in
mynd
the
saying
of
Paul
.
1.
Cor.
11.
When
wée
are
iudged
,
(
that
is
to
say
afflicted
,
)
wée
are
chastysed
of
the
Lord
,
that
wee
should
not
bée
damned
with
this
worlde
.
Therfore
let
vs
haue
an
eye
to
Gods
fatherly
mynd
,
as
often
as
wée
bée
hardly
delt
withall
in
thys
lyfe
,
and
taking
warning
by
our
crosse
,
let
vs
feare
God
,
leading
a
godly
and
blamelesse
lyfe
.
Ageine
,
by
this
example
of
Lazarus
wée
are
taught
,
that
they
are
not
all
wretched
before
God
,
which
are
cast
vnder
foote
in
this
world
:
nor
on
the
other
side
all
in
Gods
fauor
,
that
séeme
happy
and
blissed
in
this
life
.
Lazarus
was
miserable
in
this
lyfe
:
but
he
was
in
fauoure
with
God
.
The
Glutton
was
happye
in
this
world
:
but
he
was
in
Gods
displeasure
.
What
was
the
cause
?
Lazarus
feared
GOD
through
a
liuely
faith
:
but
the
Glutton
feared
not
God
,
but
was
voyde
of
fayth
.
Thirdly
wée
sée
in
Lazarus
an
example
of
Gods
prouidence
.
He
lyeth
despised
and
disdayned
.
But
when
he
lay
without
all
comfort
,
the
dogges
came
&
licked
his
sores
.
Wherby
is
signifyed
,
that
God
suffereth
not
the
godly
to
bée
so
ouerpressed
with
miseryes
,
but
that
hée
intermedleth
comforte
wyth
their
sorowes
.
For
there
is
no
doubt
but
it
came
too
passe
by
Gods
prouidence
,
that
the
dogges
came
&
licked
the
sores
of
Lazarus
,
too
the
greater
damnation
of
the
Glutton
and
his
houshold
.
For
the
meynie
folowed
the
wickednesse
of
theyr
master
:
for
the
text
sayth
,
and
no
man
gaue
vntoo
him
.
Fourthly
let
vs
marke
héere
the
common
lot
of
the
godly
and
vngodly
.
The
Glutton
dyeth
,
and
Lazarus
dyeth
.
Death
is
common
too
them
both
,
but
not
the
falling
out
of
their
death
.
For
the
Glutton
by
death
passed
too
miserie
:
but
Lazarus
atteyned
too
felicitie
.
Fiftly
héer
is
too
bée
marked
in
Lazarus
,
the
ministerie
of
the
Angels
.
The
Glutton
despised
Lazarus
while
he
was
alyue
:
but
the
Angels
caryed
vp
his
soule
when
hée
was
dead
.
He
that
was
despysed
in
his
lyfe
,
was
regarded
and
honored
of
Gods
Angels
in
his
death
.
Neither
happeneth
this
in
Lazarus
alone
:
but
that
which
wée
read
of
him
,
is
common
too
all
the
godly
.
For
as
the
soules
of
the
godly
are
regarded
of
God
:
so
are
they
caryed
by
the
Angels
intoo
the
hauen
of
saluation
and
blissefulnesse
.
Sixthly
,
in
the
example
of
Lazarus
,
wée
sée
what
is
the
state
of
the
godly
mennes
soules
after
this
lyfe
.
Lazarus
is
caryed
intoo
Abrahams
bosom
.
What
is
Abrahams
bosom
?
Like
as
Abraham
was
therfore
called
the
father
of
the
faithful
,
bycause
that
with
him
was
layd
vp
the
couenant
of
eternall
lyfe
,
the
which
he
kéeping
in
faythful
custodie
,
deliuered
(
as
it
were
from
hand
too
hand
)
first
vntoo
his
owne
children
,
and
afterward
too
all
nations
:
&
that
they
are
called
his
children
as
many
as
are
heires
of
the
same
promisse
:
So
after
death
they
are
sayd
too
bée
gathered
intoo
his
bosom
,
bycause
thy
receyue
the
frute
of
the
same
fayth
with
him
.
For
like
as
a
mannes
sonnes
when
they
come
home
toogither
at
nyght
from
their
dayly
labor
,
are
cherished
as
it
were
in
their
Fathers
bosom
:
So
the
godly
(
after
their
trauels
taken
in
this
life
)
are
after
death
gathered
togither
intoo
blisful
rest
,
where
they
are
wel
at
ease
and
in
happy
case
vntil
the
rysing
agein
of
the
dead
.
This
bosom
of
Abraham
is
called
also
Paradyse
,
as
in
that
saying
of
Christ
to
the
théefe
:
this
day
shalt
thou
be
with
mée
in
Paradyse
:
where
(
according
too
the
Psalme
)
is
abundance
of
ioy
by
beholding
of
God
and
euerlasting
pleasures
in
his
right
hand
.
Too
be
bréef
.
Blissed
are
they
that
die
in
the
Lord
,
bycause
they
shal
bée
euermore
with
God
&
shal
enioy
endlesse
ioy
.
And
as
concerning
the
communication
of
Abraham
&
the
Glutton
,
it
is
to
bée
known
that
these
things
happened
spiritually
.
For
so
thought
the
Glutton
wyth
himselfe
in
his
torments
,
and
such
answer
receyued
he
in
his
owne
conscience
.
Seuenthly
behold
in
Lazarus
,
the
image
of
the
Church
in
this
lyfe
.
For
it
is
afflicted
,
and
it
is
despysed
of
the
mighty
&
rich
men
of
this
world
.
¶
Of
the
third
.
THey
haue
Moyses
and
the
Prophets
,
let
them
heere
them
▪
This
is
a
very
weighty
admonishment
and
excéeding
behoofeful
:
for
by
this
saying
many
are
damned
.
First
euery
one
is
damned
that
receiueth
not
Moyses
and
the
Prophets
.
For
these
are
giuen
of
God
too
lead
vntoo
God
and
to
shew
the
way
of
saluation
.
He
therfore
that
receiueth
them
not
,
abydeth
in
his
damnation
.
Secondly
they
are
damned
that
receyue
them
,
but
yet
set
more
by
mennes
traditions
,
and
rather
frame
their
life
after
mennes
commaundements
than
after
Gods
commaundements
,
notwithstanding
Gods
charge
giuen
openly
too
the
contrary
.
For
thus
sayth
he
in
Ieremy
.
Cap.
20.
Walk
yée
in
my
statutes
,
and
not
in
the
commaundements
of
your
fathers
.
Thirdly
are
damned
héer
Pope
Gregorie
,
the
Anabaptists
,
and
other
Euthusiasts
,
which
looke
for
new
Reuelations
from
heauen
,
and
giue
more
credit
too
the
fumes
of
a
frantike
and
melancholicke
brayne
,
than
too
the
heauenly
voyce
,
or
rather
forsake
and
vtterly
cast
away
the
woord
of
God
.
Fourthly
wée
learne
héerby
too
make
much
of
the
doctrine
of
Moyses
,
the
Prophets
,
and
Apostles
,
which
wil
be
a
lanterne
for
vs
too
eternall
saluation
,
so
wée
folow
the
lyght
therof
.
For
the
world
hath
not
a
more
precious
treasure
than
Gods
woord
.
Dauid
did
make
more
account
of
this
,
than
of
the
finest
golde
.
Through
this
,
Lazarus
(
who
was
poore
in
the
world
,
)
was
rich
before
God
.
By
this
did
Iob
rayse
vp
himself
in
the
middes
of
his
miseries
.
Wherfore
ryght
déere
brethren
,
let
vs
also
loue
Gods
woord
.
Let
vs
assure
our selues
that
that
is
the
instrument
wherby
is
offered
vntoo
vs
the
preciousest
of
all
treasures
Iesus
Chryst
,
and
by
him
euerlasting
lyfe
,
which
our
heauenly
father
graunt
vntoo
vs
by
the
same
Iesus
Chryste
,
too
whom
bée
honor
and
glory
for
euer
and
euer
.
Amen
.
Vpon
the
.ij.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Luke
.
xiiij
.
A
Certain
man
ordeined
a
great
supper
,
and
bad
many
,
and
sent
his
seruant
at
supper
tyme
,
too
say
too
them
that
were
bidden
:
come
,
for
all
things
are
now
ready
.
And
they
al
at
once
began
too
make
excuse
.
The
first
sayd
vnto
him
:
I
haue
bought
a
farme
,
and
I
must
nedes
goe
and
see
it
,
I
pray
thee
haue
me
excused
.
And
an
other
sayd
:
I
haue
bought
fyue
yoke
of
Oxen
,
and
I
go
too
proue
them
,
I
pray
thee
haue
mee
excused
:
And
another
sayd
:
I
haue
maryed
a
wyfe
,
and
therfore
I
cannot
come
.
And
the
seruaunt
returned
and
brought
his
master
word
againe
therof
.
Then
was
the
good
man
of
the
house
displeased
,
and
sayd
too
his
seruaunt
:
go
out
quickely
intoo
the
streetes
and
quarters
of
the
citie
,
&
bring
in
hither
the
poore
&
feble
,
&
the
halt
,
&
blind
.
And
the
seruaunt
sayd
:
Lord
it
is
done
as
thou
hast
commaunded
,
&
yet
ther
is
roum
.
And
the
Lord
sayd
vnto
the
seruant
:
go
out
into
the
hie
wayes
&
hedges
,
&
compell
them
too
come
in
,
that
my
house
may
bee
filled
.
For
I
say
vntoo
you
,
that
none
of
these
men
which
were
bidden
shall
taste
of
my
supper
.
The
exposition
of
the
Text.
LIke
as
the
last
Sunday
it
was
shewed
in
the
Glutton
,
that
the
contempt
of
a
mannes
neighboure
is
hinderance
too
saluation
:
so
in
thys
Gospel
we
are
taught
another
let
which
is
too
bée
shunned
,
that
is
too
wit
,
that
wée
set
not
more
by
our
owne
possessions
and
affaires
,
&
by
the
care
of
worldly
matters
,
than
by
the
Gospel
of
Chryst
,
or
that
we
suffer
not
our selues
to
be
letted
and
busied
with
the
commodities
and
pleasures
of
this
world
,
that
wée
come
not
too
the
supper
,
vnto
which
wée
are
bidden
by
the
preaching
of
the
Gospel
.
Now
the
occasion
of
this
Parable
,
was
a
certein
Pharisies
talke
at
a
feast
too
which
Chryst
was
bidden
.
For
when
Chryste
had
declared
,
that
suche
as
are
liberall
too
the
poore
,
shal
bee
rewarded
in
the
resurrection
of
the
rightuous
,
the
Pharisie
intending
too
sooth
Chryst
in
his
woordes
,
sayd
:
Blissed
is
he
that
eateth
bread
in
the
kingdome
of
God
.
Notwithstanding
for
as
much
as
Christ
saw
the
ouerthwart
conditions
and
froward
inclination
of
this
Pharisie
,
and
of
the
rest
of
the
Iewish
nation
:
he
put
foorth
this
Parable
,
wherin
he
peinteth
out
bothe
the
iust
reiecting
of
the
Iewes
,
and
the
frée
receyuing
of
the
Gentiles
.
The
dryft
&
end
of
which
Parable
is
,
that
wée
should
not
suffer
the
transitorie
things
of
this
life
,
too
bée
a
hinderance
vntoo
vs
for
comming
too
the
heauenly
supper
,
whervntoo
wée
are
bidden
by
the
gospell
.
The
places
are
foure
.
-
1
The
greatnesse
of
Gods
mercy
is
poynted
out
in
thys
Supper
.
-
2
The
vnthankfulnesse
of
the
world
is
noted
in
those
that
refuse
too
come
when
they
are
called
.
-
3
Of
his
compulsion
,
how
he
compelleth
,
and
by
whom
.
-
4
A
thretning
of
punishmente
too
them
that
receyue
not
the
Gospell
.
¶
Of
the
firste
.
HOw
great
Gods
mercy
is
towards
mankinde
,
it
is
euident
by
many
proues
.
For
not
only
Gods
woord
,
but
also
Gods
excéeding
great
benefites
towards
the
whole
world
(
and
specially
towardes
Chrystes
churche
)
beare
witnesse
of
Gods
inspeakable
mercie
.
The
earth
(
sayth
Dauid
)
is
full
of
the
Lordes
mercye
.
The
greatest
proofe
of
this
mercy
is
the
giuing
of
his
Sonne
,
too
redéeme
the
worlde
drowned
in
vtter
miserie
,
and
that
by
his
death
and
passion
,
too
the
intent
that
men
béeing
deliuered
from
this
miserie
,
shuld
be
rewarded
with
euerlasting
lyfe
,
which
is
called
héer
the
great
supper
,
and
in
Mathew
the
mariage
of
the
kyng
,
vntoo
whiche
great
Supper
men
are
called
of
Gods
méere
mercie
,
too
the
intent
they
may
bée
filled
at
it
with
spiritual
daynties
euerlastingly
.
Howbéeit
,
too
the
intent
the
delicates
of
this
Supper
may
bée
the
plesanter
vntoo
vs
:
I
will
set
out
seuerally
one
by
one
the
circumstaunces
that
are
noted
in
the
text
,
and
shew
what
instruction
and
admonishment
is
too
bée
learned
by
eche
of
them
.
The
first
circumstance
therfore
too
bée
considered
in
this
supper
,
is
concerning
him
that
biddeth
vs
vntoo
it
.
For
thervpon
hangeth
the
estimation
of
it
.
Who
is
it
then
that
prepareth
this
Supper
?
Is
it
some
worldly
kyng
?
No.
Yet
wer
that
King
woorthy
too
bée
muche
made
of
for
his
liberalitie
,
&
too
bée
praysed
for
his
mercie
,
that
would
prepare
a
princely
feast
royally
furnished
,
for
miserable
and
poore
soules
.
Who
is
it
then
?
It
is
God
our
heauenly
father
,
the
Lord
of
Lords
,
and
king
of
kings
,
who
only
is
riche
,
and
well
stored
with
delicates
.
This
circumstaunce
is
a
most
euident
testimonie
of
Gods
goodnesse
and
mercy
.
The
second
circumstance
is
,
that
God
héere
the
master
of
the
house
biddeth
guestes
too
Supper
.
c
And
what
is
ment
by
the
name
of
supper
?
The
very
Gospel
and
all
those
things
that
are
ioyned
with
the
Gospell
:
as
is
saluation
and
eternall
lyfe
.
Sée
how
great
mercy
shyneth
foorth
héere
What
is
the
reason
of
the
terming
of
it
so
?
Why
are
these
so
great
good
thinges
called
a
supper
?
Surely
it
is
not
doone
without
great
causes
,
of
which
number
there
bée
thrée
chéef
.
The
first
is
bycause
the
Gospell
promiseth
euerlasting
ioye
and
endlesse
good
things
.
For
as
the
Supper
is
set
before
men
in
the
latter
end
of
the
day
:
so
the
good
things
which
the
Gospell
offereth
,
shall
(
of
the
méere
mercy
of
God
)
bée
giuen
in
rewarde
too
the
beléeuers
after
that
they
in
dystresse
haue
outworne
the
manyfolde
labours
of
this
lyfe
.
The
second
cause
is
,
for
that
lyke
as
the
euening
(
whiche
is
the
tyme
that
men
are
woonte
too
prepare
for
supper
)
is
the
ende
of
the
daye
:
so
the
age
in
which
all
men
by
the
ministerie
of
preaching
,
are
bidden
too
repaste
of
the
heauenly
Supper
,
is
of
the
laste
age
.
The
third
cause
is
,
for
that
the
Gospell
is
the
last
voyce
of
GOD
in
the
worlde
,
after
whiche
there
is
none
other
too
bée
looked
for
:
in
lykewyse
as
the
Supper
is
the
last
meate
that
is
set
beefore
men
in
the
day
.
For
ther
shall
neuer
sound
any
other
voyce
of
God
from
heauen
,
but
thys
selfe
same
voyce
of
the
Gospell
,
shall
sounde
vntoo
the
laste
daye
of
iudgement
.
The
third
circumstance
is
in
this
woord
Great
,
by
whiche
is
commended
vntoo
vs
the
richnesse
of
Gods
mercy
.
For
God
biddeth
not
a
kyng
or
twoo
,
or
a
wiseman
or
twoo
vntoo
this
supper
:
but
he
biddeth
the
whole
world
.
He
ouerskippeth
not
the
poore
,
he
neglecteth
not
the
riche
men
,
he
shutteth
not
out
the
gentlemen
,
he
kéepeth
not
the
country
folke
nor
the
townesmen
from
his
feast
:
he
holdeth
no
skorne
of
the
little
ones
,
disdeyneth
not
the
great
ones
:
al
men
without
exception
that
are
dispersed
through
the
whole
worlde
,
biddeth
he
too
that
great
supper
.
For
the
text
witnesseth
,
both
that
it
is
a
greate
supper
,
and
that
many
are
bidden
.
The
fourth
circumstance
is
of
the
manner
of
his
bidding
.
The
manner
is
expressed
in
these
wordes
.
And
he
sente
his
seruaunt
at
the
houre
of
Supper
too
saye
too
them
that
were
bidden
.
Héer
by
the
name
of
seruant
is
ment
the
Prophetes
,
Apostles
and
all
godly
teachers
,
whom
God
hath
sent
from
the
beginning
of
the
worlde
too
bid
guestes
too
the
Supper
.
Too
this
supper
dyd
God
himselfe
bidde
the
patriarke
Noe.
He
being
bidden
,
bad
the
rest
of
the
world
in
Gods
sted
.
Afterward
when
the
world
throughe
it
owne
vnthankfulnesse
was
perished
in
the
flud
:
Abraham
was
by
Gods
owne
mouth
bidden
too
this
supper
.
After
which
time
,
when
the
malice
of
the
world
was
encreased
vpon
the
earth
:
God
chose
one
peculiar
people
,
among
whome
he
often
times
raysed
vp
Prophets
,
that
bad
guests
too
this
supper
.
And
the
master
of
the
house
continued
in
so
dooing
,
vntill
he
sent
his
owne
Sonne
our
Lord
Iesus
Chryst
,
whome
those
that
were
bidden
hanged
vpon
the
Crosse.
And
he
being
raised
ageyn
from
death
,
sent
out
his
Apostels
intoo
the
whole
world
,
too
byd
all
nations
too
this
most
delicate
supper
.
The
fifth
circumstance
is
of
the
hour
of
the
supper
.
What
is
this
houre
?
It
is
the
time
of
grace
,
and
the
time
of
glory
.
The
time
of
grace
,
is
the
time
wherin
is
preached
vnto
men
the
liberality
&
mercyfulnesse
of
the
master
of
the
house
:
which
tyme
is
deuided
intoo
thrée
parts
:
Intoo
promise
,
performance
,
and
the
tyme
that
hath
folowed
the
performance
.
The
time
of
promis
was
from
Adam
vntoo
the
birth
of
Chryst
,
almost
foure
thousand
yéere
.
Then
was
the
tyme
of
performance
,
during
all
the
while
that
Chryst
was
conuersant
héere
vpon
earth
in
the
flesh
,
and
preached
,
and
offered
himselfe
the
price
of
redemption
,
for
them
that
wer
bidden
too
this
supper
.
The
tyme
that
followed
the
performance
,
is
thencefoorth
from
the
sending
of
the
Apostles
intoo
the
whole
worlde
vntill
the
daye
of
Iudgement
:
in
whiche
tyme
wée
also
bée
,
and
are
bidden
too
this
Supper
by
the
voyce
of
the
Ministers
of
Gods
woorde
.
The
tyme
of
glory
in
eternitie
.
When
wée
shall
sit
downe
in
the
heauenly
glorie
,
not
onely
wyth
Abraham
and
Isaac
,
but
also
with
God
the
Father
,
God
the
Sonne
,
and
God
the
holy
ghoste
:
and
shal
enioy
euerlasting
mirth
and
gladnesse
in
Chryst
Iesu
our
Lord
.
The
sixth
circumstance
is
,
the
manner
of
the
biddyng
.
Come
(
sayth
he
)
for
all
things
are
ready
.
That
is
too
saye
(
as
wée
sée
in
the
bidding
of
Iohn
Baptist
and
Chryst
)
Repent
,
and
beléeue
the
Gospell
,
for
the
kyngdome
of
heauen
is
at
hand
.
This
bidding
requireth
repentance
,
that
is
too
wit
,
an
alteration
of
the
former
life
that
wée
shuld
depart
from
euil
and
doo
good
:
and
it
requireth
fayth
,
that
is
too
wit
,
that
wée
should
beléeue
that
this
Supper
is
set
on
the
Table
for
vs
:
not
in
respect
of
our
deseruyng
,
but
of
méere
mercy
,
for
the
Sons
sake
,
whom
God
hath
giuen
vntoo
vs
,
too
bée
our
wysedome
,
ryghtuousnesse
,
sanctification
,
and
redemption
.
For
with
these
gyftes
(
and
as
it
were
garments
of
the
Sonne
of
God
)
muste
wée
enter
intoo
the
Supper
of
euerlasting
lyfe
.
For
Chryst
by
his
wysedome
reformeth
our
myndes
:
wyth
his
ryghtuousnesse
he
decketh
vs
when
wée
beléeue
on
him
:
with
his
sanctification
or
halowyng
,
hée
clenseth
vs
:
and
at
length
he
receyueth
vs
intoo
his
parlor
,
where
shall
bée
perpetuall
redemption
,
glorie
,
and
happinesse
.
And
thus
muche
concerning
the
firste
place
,
wherin
is
set
oute
vnto
vs
the
mercyfulnesse
of
GOD
,
which
is
from
generation
too
generation
vppon
all
that
feare
hym
,
as
the
virgin
our
Lordes
moother
singeth
.
¶
Of
the
second
.
BVt
all
began
with
one
consent
to
excuse
them selues
.
For
they
refused
too
come
too
this
Heauenly
Supper
.
For
as
the
swyne
makes
more
account
of
the
myre
wherein
he
berayeth
himselfe
,
than
of
golde
and
precious
stones
:
euen
so
men
that
are
weltered
in
theyr
owne
filthynesse
,
shunne
the
goodlynesse
of
so
great
a
supper
.
In
which
thing
thrée
euylls
are
too
bée
lamented
:
the
myserie
of
mankynde
,
their
excéeding
great
vnthankfulnesse
,
and
their
corrupte
iudgement
.
The
miserie
is
,
that
men
being
ouer
pressed
with
sinfulnesse
and
curse
,
do
not
only
not
goo
about
to
wind
themselues
out
of
so
great
mischéeues
:
but
also
are
euen
delighted
with
the
filthynesse
.
So
farre
are
they
from
séeking
redresse
.
And
this
is
that
Chryste
speaketh
of
:
No
man
commeth
too
mée
,
saue
he
whom
my
father
draweth
.
The
vnthankfulnesse
is
,
that
men
being
bidden
too
a
frée
supper
,
that
is
too
wit
,
too
frée
deliuerance
from
sinne
,
from
Gods
wrath
,
from
the
curse
of
the
law
,
from
hell
,
and
from
the
diuell
:
too
forgiuenesse
of
sinnes
,
too
Gods
fauour
,
too
rightuousnesse
,
too
heauen
,
too
God
hymselfe
,
too
liue
blessedly
with
him
for
euermore
:
doo
notwithstanding
refuse
too
come
.
Who
is
able
too
bewaile
this
vnthankfulnesse
sufficiently
?
The
corrupte
iudgement
is
,
that
men
set
more
by
transitorie
goodes
,
than
by
euerlasting
goods
:
by
a
few
,
than
by
many
:
by
brittle
,
than
by
durable
:
by
earthly
,
than
by
heauenly
:
by
things
that
maynteyne
this
life
for
a
small
time
,
than
by
things
that
maynteyne
both
soule
and
body
in
euerlasting
life
.
Is
he
not
counted
foolish
that
preferreth
clay
before
golde
?
Yes
surely
most
foolishe
,
as
one
that
can
iudge
nothing
aright
.
Muche
more
foolishe
is
he
,
yea
farre
out
of
measure
most
foole
of
all
,
that
preferreth
death
before
life
,
sinne
before
rightuousnesse
,
hell
before
heauen
,
the
diuell
before
GOD
(
and
to
be
bréefe
)
innumerable
euils
before
innumerable
good
things
.
Let
vs
acknowledge
this
oure
moste
corrupt
iudgement
,
and
let
vs
pray
to
haue
our
mindes
reformed
with
newe
lighte
,
that
wée
may
rightly
vnderstand
what
things
are
good
in
déede
:
and
orderly
desire
the
thyngs
that
wée
iudge
aryght
of
:
and
perseuer
to
the
ende
in
seekyng
those
things
whiche
wée
orderly
desire
.
Now
that
we
haue
spoken
thus
much
in
general
concernyng
the
great
miserie
of
mankynd
,
the
excéeding
vnthankfulnesse
and
most
corrupt
iudgement
of
men
:
Let
vs
looke
vppon
the
text
,
which
continueth
the
sundry
maners
of
their
excuses
.
First
it
sayth
:
And
all
began
with
one
consent
too
excuse
them selues
.
That
is
to
say
,
the
greatest
parte
of
the
world
being
thanklesse
hild
skorne
of
the
benefite
that
was
offered
fréely
.
The
first
therefore
sayde
:
I
haue
bought
a
farme
and
I
must
needes
go
see
it
,
I
pray
thee
haue
me
excused
.
Héer
is
described
the
first
kind
of
men
that
excuse
themselues
.
Under
which
kynd
are
all
they
conteyned
,
which
trusting
too
theyr
owne
power
,
refuse
too
come
to
this
royall
supper
.
Yet
is
not
power
the
efficient
cause
of
this
excuse
:
but
onely
an
occasion
in
those
which
acknowledge
not
theyr
power
too
come
of
God
,
but
leane
vntoo
theyr
owne
puissance
,
that
is
too
wit
,
too
a
staffe
of
réede
.
For
when
sinne
,
death
,
hell
,
and
the
diuell
assault
:
mans
power
auayleth
not
:
for
in
this
case
the
power
of
God
only
auayleth
,
namely
Chrystes
Gospell
,
which
Paule
defineth
too
bée
the
power
of
God
too
the
saluation
of
euery
one
that
beléeueth
.
And
that
power
and
possession
of
landes
is
not
the
efficient
cause
of
refusing
too
come
too
this
deyntie
Supper
,
examples
shew
.
Dauid
was
of
power
,
and
had
greate
lands
.
Nero
also
was
of
power
,
and
had
lands
.
Of
which
twoo
,
the
first
béeing
bidden
too
the
mariage
came
:
the
other
refused
.
Why
so
?
bicause
the
one
vsed
his
power
too
the
glory
of
God
:
the
other
abused
it
too
his
owne
destruction
.
For
being
deceiued
by
it
,
he
refused
too
come
too
this
supper
.
Héer
therfore
wée
are
admonished
too
vse
our
landes
well
,
that
they
bée
not
a
hinderance
vntoo
vs
,
for
comming
too
the
heauenly
Supper
.
I
omit
examples
.
And
an
other
sayd
:
I
haue
bought
fiue
yoke
of
Oxen
,
and
I
go
too
trie
them
,
I
pray
thee
haue
me
excused
.
Héere
is
described
a
seconde
kynde
of
men
that
excuse
them selues
that
they
cannot
come
too
this
supper
.
Under
this
kynde
are
conteyned
the
riche
men
of
this
worlde
.
Why
?
Are
riches
the
efficient
cause
of
this
refusal
?
No
surely
.
Abraham
was
rich
:
and
the
glutton
of
whome
wée
herde
of
late
was
riche
:
but
Abraham
was
not
letted
by
his
riches
:
For
hée
made
more
account
of
this
Supper
,
than
of
his
earthly
riches
.
Contrarywyse
the
glutton
was
droonken
,
and
sotted
in
his
riches
,
and
therfore
refused
too
come
.
For
when
riches
are
in
euill
mennes
hands
,
they
are
as
a
bayte
,
wherby
they
being
enticed
,
are
caught
and
killed
.
Therfore
Chryst
sayeth
they
bée
thornes
,
&
hée
auoucheth
it
too
bée
a
hard
matter
for
a
rich
man
too
bée
able
too
enter
intoo
the
kingdome
of
heauen
.
The
Philosopher
Plato
sayd
right
:
that
riches
were
blind
wythoute
wisedome
,
and
that
they
are
sharpe
sighted
when
they
folowe
wisedome
.
So
may
wée
also
say
,
that
riches
are
thornes
without
godlynesse
,
and
that
they
are
roses
,
when
they
folow
godlynesse
.
For
the
godly
with
their
riches
(
as
it
were
with
certaine
Roses
)
do
beautifie
the
ministerie
,
the
common
weale
,
and
their
owne
houses
.
Whosoeuer
then
hathe
the
riches
of
this
worlde
,
lette
him
endeuer
that
godlynesse
and
charitie
maye
bée
the
gouerners
of
them
,
as
wée
sée
it
was
in
the
holy
Patriarkes
,
and
Kyngs
,
and
many
other
godly
and
holy
men
.
And
the
thirde
sayde
:
I
haue
maried
a
wyfe
,
and
therefore
I
cannot
come
.
Héere
is
discribed
the
thirde
kynde
of
men
,
that
refuse
too
come
too
this
Supper
.
Under
which
kynde
are
conteyned
all
those
which
béeing
giuen
too
the
pleasures
of
thys
worlde
,
passe
not
for
the
Gospell
of
Chryst.
The
marying
of
a
wyfe
is
not
of
it selfe
eyther
euill
,
or
the
cause
of
refusall
:
but
onely
an
occasion
vntoo
some
men
that
mysvse
the
gyft
of
God
.
Abraham
had
a
wyfe
,
and
so
had
many
godly
men
:
who
notwithstandyng
dyd
not
therfore
refuse
too
obey
the
Gospell
.
Wherfore
let
maried
couples
endeuer
too
haue
Chryst
with
them
,
and
let
them
beware
that
they
take
not
occasion
of
euill
at
that
whiche
is
good
.
Hythertoo
wée
haue
herd
of
thrée
kynds
of
men
that
excuse
them selues
for
comming
at
thys
Supper
when
they
are
bidden
.
And
by
these
wée
maye
vnderstande
all
thyngs
that
hynder
men
from
harkenyng
to
the
Gospell
.
¶
Of
the
third
.
THe
seruant
returning
home
,
brought
the
master
of
the
house
woorde
what
answere
they
made
:
and
béeing
sent
foorth
ageyn
,
when
he
had
gathered
toogither
a
greate
number
of
poore
folke
and
cripples
,
he
is
commaunded
too
compell
men
too
come
in
,
that
the
house
of
his
feast
may
bée
filled
.
In
this
compulsion
is
set
forth
vntoo
vs
a
singular
comfort
.
For
GOD
not
only
promiseth
,
not
onely
biddeth
,
not
onely
commaundeth
:
but
hée
also
enforceth
and
compelleth
folke
to
come
in
too
his
Supper
.
But
howe
compelleth
hée
?
Surely
many
wayes
,
Parents
and
housholders
shall
compell
their
houshold
,
and
by
familiar
nurture
and
awe
accustome
them
too
héere
Chryste
,
and
too
liue
after
a
godly
and
vertuous
maner
.
Héerupon
is
that
saying
of
Paule
:
Bring
vp
your
children
in
the
lawe
and
feare
of
the
Lord
.
The
Magistrate
shall
likewise
compell
his
subiectes
by
good
lawes
and
ordinances
,
by
example
,
and
by
taking
away
of
idolatrie
.
Like
as
Ezechias
and
Theodosius
did
,
who
tooke
away
the
instruments
of
Idolatrie
.
But
of
all
men
it
belongeth
chéefly
to
the
ministers
of
the
woord
too
compell
folke
by
thretning
and
rebuking
them
:
as
wée
réede
that
Chryst
,
the
prophetes
,
and
the
apostles
did
.
¶
Of
the
fourth
.
NOne
of
those
men
that
were
bidden
,
&
refused
too
come
,
shall
taste
of
my
Supper
.
That
is
to
say
:
All
despisers
of
the
Gospell
shall
be
shut
out
from
euerlasting
lyfe
.
For
the
wrath
of
God
abydeth
vpon
all
that
beléeue
not
in
the
Son
.
This
is
the
effect
of
the
fourth
place
.
Howbéeit
this
dayes
Gospell
serueth
too
thrée
vses
.
The
first
is
,
that
weying
throughly
the
greatnesse
of
Gods
mercie
,
wée
shold
giue
him
thanks
by
Iesus
Chryst.
The
second
is
,
that
wée
should
beware
,
that
we
withdraw
not
our
selues
from
obedience
of
the
Gospell
vnder
no
pretence
.
The
third
is
,
that
wée
bée
not
mysseled
,
by
the
example
of
men
of
power
,
rich
men
,
and
voluptuous
men
,
and
so
fall
headlong
intoo
destruction
:
but
rather
that
wee
endeuer
by
al
meanes
wée
can
,
too
bée
conueyed
intoo
this
heauenly
supper
,
by
our
Lord
Iesus
Chryst
,
too
whom
with
the
father
and
the
holy
ghost
bée
honor
and
glorie
world
without
ende
.
Amen
.
Vpon
the
.iij.
sunday
after
Trinitie
.
¶
The
Gospell
.
Luke
.
xv
.
THEN
came
vntoo
him
,
all
the
publicans
and
sinners
for
to
heere
him
.
And
the
Phariseis
and
Scribes
murmured
,
saying
:
Hee
receyueth
sinners
and
eateth
with
them
.
But
hee
putte
foorth
this
parable
vntoo
them
,
saying
:
What
man
among
you
hauing
an
hundreth
sheepe
(
if
he
lose
one
of
them
)
dooth
not
leaue
ninetie
and
nine
in
the
wildernesse
,
and
goeth
after
that
whiche
is
loste
,
vntill
he
finde
it
?
And
when
hee
hath
founde
it
,
he
layeth
it
on
his
shoulders
with
ioye
.
And
assoone
as
he
commeth
home
,
he
calleth
togither
his
louers
and
neighbours
,
saying
vntoo
them
:
Reioyce
with
me
,
for
I
haue
founde
my
sheepe
which
was
lost
.
I
say
vntoo
you
,
that
lykewise
ioy
shall
bee
in
heauen
ouer
one
sinner
that
repenteth
,
more
than
ouer
ninetie
and
nine
iust
persons
whiche
neede
no
repentance
.
Eyther
what
woman
hauing
ten
grotes
;
(
if
she
lose
one
)
doth
not
light
a
candle
and
sweepe
the
house
,
and
seeke
diligently
till
she
fynde
it
?
And
when
she
hath
founde
it
she
calleth
hir
louers
and
hir
neighbours
togither
,
saying
:
Reioyce
with
me
,
for
I
haue
founde
the
grote
whiche
I
lost
.
Likewise
,
I
say
vntoo
you
,
shall
there
bee
ioye
in
the
presence
of
the
Aungels
of
God
,
ouer
one
sinner
that
repenteth
.
The
exposition
of
the
Text.
THe
occasion
of
this
dayes
Gospell
is
this
.
For
as
much
the
goodnesse
of
our
lord
was
so
great
that
hée
disdeyned
no
man
were
he
neuer
so
miserable
or
neuer
so
great
a
sinner
,
but
rather
allured
all
men
vnto
him
,
according
too
this
saying
.
Math.
xj
.
Come
vntoo
me
all
yée
that
labour
,
and
are
loden
and
I
will
refresh
you
.
It
came
too
passe
,
that
the
very
Publicanes
▪
knowing
of
this
mercy
and
goodnesse
of
Chryst
,
came
too
him
:
that
they
might
bée
partakers
of
the
grace
that
was
offered
most
fréely
and
bountifully
too
all
men
.
And
therfore
would
Chryst
not
only
confort
them
with
woordes
,
but
also
with
déedes
,
and
with
kéeping
companye
with
them
.
Therfore
when
any
of
them
bade
him
too
a
meales
meate
,
he
came
and
ate
with
them
:
and
that
too
this
end
that
he
might
win
them
too
God
the
father
,
that
is
too
saye
,
might
turne
them
from
their
moste
naughtie
wayes
,
vntoo
true
and
healthful
repentance
;
too
the
intent
that
being
quit
from
the
gilt
of
cursednesse
,
they
might
bée
made
heires
of
eternall
lyfe
through
Iesus
Chryst.
The
Pharisies
marking
this
dooing
of
Chrysts
(
as
they
were
a
proude
sect
,
swelling
in
their
own
pharisaicall
(
that
is
too
say
false
)
righteousnesse
)
murmured
ageinst
Chryst
,
and
priuily
accused
him
of
breaking
Gods
law
.
But
what
sayth
Chryst
too
this
?
He
techeth
them
both
.
The
Publicans
,
if
he
commeth
to
saue
sinners
:
and
the
Pharisies
,
why
he
kéepeth
company
with
sinners
:
wherby
is
gathered
,
the
Chrystes
kingdome
sighteth
ageinst
the
opinion
of
the
Pharisies
&
the
kingdom
of
Sathan
.
For
as
Christes
kingdom
is
mercy
&
forgiuenesse
of
sinnes
,
in
so
muche
that
the
angels
in
heauen
reioyce
at
euery
sinner
that
repenteth
:
so
Sathans
kingdome
is
mercylesse
crueltie
,
and
a
certein
ouerthrowing
of
sinne
.
The
places
are
two
.
-
1
The
murmuring
of
the
Pharisies
,
&
wherfore
Chryste
kept
company
with
sinners
.
-
2
It
is
taught
by
twoo
parables
,
why
Chryste
came
intoo
this
worlde
,
and
what
wée
must
doo
,
if
wée
will
bée
saued
.
¶
Of
the
firste
.
THe
Publicans
and
sinners
resorted
too
him
too
heare
him
,
and
the
Scribes
and
Phariseys
murmured
,
saying
:
This
man
receyueth
sinners
and
eateth
with
them
.
Héer
are
set
forth
vntoo
vs
twoo
kindes
of
men
,
and
their
manners
.
The
one
is
of
Publicanes
and
sinners
,
which
come
vntoo
Chryst
too
heare
him
,
that
they
might
bée
gathered
intoo
his
shéepfolde
,
and
be
saued
.
For
after
that
they
herde
how
Chryst
reiected
no
sinners
,
but
offred
grace
too
all
(
so
they
refused
not
too
amende
)
they
douted
not
too
come
vntoo
him
,
yea
and
that
vpon
great
hope
of
saluation
.
The
other
is
of
Phariseys
and
Scribes
.
These
disalowed
Chrystes
dooing
and
his
mercifulnesse
towards
sinners
,
and
therfore
murmured
,
saying
:
This
man
receyueth
sinners
,
and
eateth
with
them
.
Now
of
this
murmuring
of
the
Phariseys
,
there
bée
many
causes
:
whereof
I
wil
reherse
some
,
that
we
may
sée
with
what
spirite
they
speake
,
and
beware
oure selues
,
that
wée
be
not
attached
with
the
same
disease
,
and
séeme
too
hinder
the
saluation
of
other
men
.
The
first
cause
therefore
is
enuie
or
spitefulnesse
,
whiche
is
proper
too
the
Deuill
and
his
members
.
For
this
spitefulnesse
sticking
in
their
hartes
,
makes
them
that
they
cannot
abide
,
too
sée
Chryste
and
the
Publicans
in
company
toogyther
▪
for
they
enuyed
the
Publicans
so
much
,
that
they
could
not
finde
in
their
harts
that
they
should
bée
amended
by
kéeping
company
with
good
men
.
Of
this
sorte
of
Pharisies
there
bée
〈◊〉
at
this
daye
,
than
wil
be
knowne
by
the
name
of
Pharisies
.
The
seconde
cause
of
murmuring
,
was
intollerable
pryde
in
the
Scrybes
and
Phariseys
,
wherethroughe
they
despised
the
Publicanes
as
Dogges
,
in
so
muche
that
they
eschued
too
eate
meate
with
them
or
too
enter
intoo
the
house
where
they
were
.
The
thirde
cause
of
murmuring
was
the
ouerwéening
of
their
owne
rightuousnesse
and
holynesse
.
For
as
they
vaunted
them selues
too
bée
rightuous
for
kéeping
the
traditions
of
their
Fathers
&
for
their
sacrifices
,
(
as
he
that
sayth
I
am
not
as
other
sinners
,
nor
as
yonder
Publican
:
I
fast
twice
a
wéek
,
&c.
)
so
they
stoutlye
dispised
those
that
had
not
this
vysour
of
holynesse
,
as
folke
accursed
and
abhominable
.
The
fourth
cause
was
,
their
desirousnesse
too
haue
raysed
a
slaunder
vpon
Christ
,
for
they
went
about
too
persuade
the
common
people
,
that
Chryst
was
suche
a
one
,
as
they
were
with
whom
hée
was
conuersant
.
The
fifth
cause
was
a
zeale
that
they
had
too
the
law
of
God
,
but
not
a
righte
.
For
they
made
the
commaundement
of
the
lawe
,
a
cloke
too
their
murmuring
.
For
Exod.
23.
the
law
forbiddeth
them
too
haue
any
companie
with
the
inhabyters
of
the
land
.
Also
Exo.
34.
They
are
commaunded
neuer
too
ioyn
frendeship
with
the
inhabiters
of
that
lande
,
least
it
mighte
turne
too
their
owne
decay
,
that
is
too
witte
,
least
béeing
corrupted
with
their
euil
custome
,
they
mighte
bée
made
Idolaters
and
Heathenishe
despisers
of
Gods
law
.
For
as
Paule
sayth
:
A
little
leauen
sowreth
a
whole
lumpe
of
dough
,
and
as
it
is
in
a
certeine
verse
.
One
scabbed
Sheepe
infecteth
all
the
flocke
.
Like
as
one
Grape
taketh
broosing
at
the
broose
of
an
other
Grape
:
so
also
are
men
easly
made
woorse
by
the
euill
company
of
others
.
Like
as
Medea
also
sayeth
in
a
certeine
place
:
The
resorte
of
naughtie
women
vntoo
me
hath
made
me
naught
.
Too
this
purpose
also
serueth
this
of
Salomon
:
Hée
that
handleth
Pitche
shall
bée
defiled
of
it
.
Also
:
Hée
that
dooth
kéepe
companye
wyth
a
proude
body
shall
learne
too
bée
proude
.
And
Sirach
:
Euery
man
accompanyeth
him selfe
wyth
his
like
.
Manye
suche
textes
of
Scripture
doubtlesse
had
the
Phariseys
gathered
toogither
too
bring
Chryste
in
a
slaunder
.
But
what
shall
wée
say
too
these
sentences
of
Scripture
?
Diuers
of
them
cary
with
them
the
causes
of
forbidding
them
too
haue
company
with
sinners
.
And
(
too
tell
you
at
a
woord
)
the
texts
of
scripture
alledged
,
forbid
the
weaklings
(
which
may
easly
bée
made
woorse
)
too
haue
company
with
suche
as
will
not
bée
conuerted
,
but
rather
labour
with
might
&
mayn
too
win
others
too
bée
felowes
of
their
naughtinesse
.
Chryst
could
not
bée
touched
with
this
first
:
for
he
was
not
a
weakling
,
that
he
might
bée
stayned
with
the
company
of
sinners
:
wherfore
the
prohibition
of
the
law
concerneth
not
him
:
for
the
law
sayth
in
expresse
woords
,
from
whence
also
the
rest
of
the
things
take
their
force
:
lest
peraduenture
they
make
thée
too
sinne
ageinst
me
,
if
thou
shalt
serue
their
gods
,
which
thing
out
of
dout
will
bée
thy
ouerthrow
.
The
other
agréeth
not
too
the
Publicanes
,
with
whom
the
Lorde
is
red
héere
too
haue
bin
conuersant
.
For
they
ment
not
too
make
Chryst
a
companion
of
their
naughtinesie
:
but
they
resorted
vntoo
him
too
héer
him
,
and
that
in
obteyning
fayth
by
héering
him
they
might
bée
saued
.
Their
séeing
that
both
Chryste
béeing
moued
with
compassion
,
kéepeth
company
with
them
,
that
he
may
bring
them
intoo
his
shéepfold
fro
whence
they
were
strayed
:
and
that
the
publicans
thirsting
after
saluation
,
are
desirous
too
bée
reléeued
of
the
burden
of
their
sinnes
,
which
they
féele
too
bée
moste
heauie
:
the
Pharisies
doo
wrong
〈◊〉
murmure
ageinst
Chryst.
Whom
notwithstanding
,
Chryst
gooth
about
too
bring
intoo
the
way
ageine
,
by
putting
foorth
these
two
parables
:
the
one
of
the
hundred
shéepe
,
and
the
other
of
the
ten
grotes
.
Now
,
out
of
these
things
that
are
answered
too
the
quarellings
of
the
Pharisies
,
there
riseth
a
question
.
For
séeing
it
is
answered
,
that
the
scriptures
(
which
condemne
the
companying
with
euill
men
)
doo
perteyn
too
the
weaklings
:
it
may
bée
demaunded
,
in
as
much
as
wée
are
weake
,
what
it
behooueth
vs
too
doo
?
whither
wée
ought
vtterly
&
continually
too
shun
the
Pharisies
.
Too
this
question
I
answere
:
they
are
too
bée
shunned
,
and
they
are
not
too
bée
shunned
.
The
weake
which
finde
their
owne
weakenesse
,
namely
that
they
are
easie
and
redy
too
fall
:
let
them
lern
by
their
own
experience
too
eschue
the
company
of
these
whom
they
stand
in
fear
of
lest
they
bée
berayed
with
their
pitche
,
&
atteynted
with
their
scabbednesse
.
For
as
Iustine
the
martyr
saith
:
The
mind
of
man
by
kéeping
company
with
naughtipacks
,
doth
draw
vnto
it self
as
it
were
a
certein
scabbednesse
;
and
is
filled
with
many
euill
humors
.
It
is
the
duetie
of
housholders
,
magistrates
,
and
ministers
of
the
woord
,
too
beware
that
such
bée
not
suffered
,
by
whose
company
the
simple
may
bée
made
woorse
.
The
housholder
must
suffer
no
seruant
in
his
house
,
that
is
a
cause
of
offence
too
his
children
.
The
magistrate
must
represse
blasphemers
with
the
sworde
.
The
ministers
of
Gods
woord
must
first
chastise
vncleane
persons
by
rebuking
them
.
And
if
they
profit
nothing
that
way
;
they
must
cast
them
out
of
the
church
by
excommunication
,
that
the
godly
&
the
simple
may
know
how
they
ought
too
shun
the
company
of
them
.
And
that
such
are
too
bée
eschued
,
this
saying
of
Paule
teacheth
.
2.
Thes.
3.
Wée
giue
you
warning
brethren
in
the
name
of
the
Lorde
Iesus
Chryst
,
that
yée
withdrawe
your selues
from
euery
brother
that
behaueth
himselfe
disorderly
,
and
not
according
too
the
doctrin
which
he
hath
receiued
of
vs
.
Let
this
then
bée
spoken
concerning
the
weake
sort
,
which
must
vtterly
shun
the
company
of
lewd
persons
.
But
as
for
them
that
are
well
instructed
,
and
those
that
beare
publike
office
,
(
whose
dutie
it
is
too
bring
back
the
stray
shéep
vnto
Chryst
)
they
may
(
or
rather
must
)
now
&
then
be
conuersant
with
the
euil
sort
,
as
the
phisitian
is
in
company
with
the
diseased
person
,
not
too
bée
infected
with
the
hatches
of
his
paciente
,
but
too
restore
him
too
helth
by
his
cunning
and
skill
in
lechecraft
.
After
the
same
maner
,
it
is
not
only
lawful
for
the
ministers
of
Gods
woord
,
but
also
the
very
necessitie
of
their
dutie
and
the
trust
that
is
committed
vnto
them
,
requireth
that
they
should
disclose
the
malice
of
the
wicked
and
heale
it
as
muche
as
may
bée
.
But
if
the
disease
shal
be
incurable
,
they
shall
folowe
the
example
of
Phisitians
,
and
not
stand
healing
of
that
whiche
they
cannot
heale
:
but
commit
the
whole
matter
too
God
,
&
bée
sory
for
them
.
¶
Of
the
second
.
WHat
man
of
you
that
hathe
a
hundred
Sheepe
.
&c.
By
this
Parable
Chryste
teacheth
twoo
things
.
The
one
,
why
hée
came
intoo
the
world
:
the
other
(
whiche
dependeth
vppon
the
first
)
wherfore
hée
is
conuersant
among
sinners
.
Wherevpon
foloweth
the
confutation
of
the
murmuring
of
the
Pharisies
.
Why
he
came
intoo
the
world
he
sheweth
by
the
example
of
the
shepherde
.
For
as
the
shepherde
goeth
intoo
the
wildernesse
too
séek
his
lost
shéep
:
so
came
Chryste
intoo
the
world
too
séeke
men
that
were
led
away
by
sinne
intoo
the
wildernesse
.
Ageine
bicause
it
is
Chrystes
office
too
séeke
sinners
,
that
they
may
bée
called
backe
too
saluation
,
whiche
thing
cannot
bée
doone
but
if
hée
kéepe
company
with
them
:
Héereuppon
it
followeth
that
the
grudging
of
the
Pharisies
ageinst
Chryst
is
too
bée
disalowed
,
whiche
would
driue
him
from
his
ambassage
,
that
the
weake
shoulde
not
bée
healed
.
Therefore
dooth
hée
aptly
witnesse
in
another
place
:
I
came
not
too
call
the
rightuous
,
but
sinners
too
repentaunce
.
This
is
the
effect
of
the
parable
concerning
the
shéepe
:
&
the
same
thing
dooth
the
parable
of
the
woman
séeking
hir
lost
mony
,
set
foorth
.
Now
let
vs
look
vppon
the
parable
of
the
shéepe
by
péecemeale
,
that
wée
may
finde
the
more
swéetnesse
in
it
,
when
wée
beholde
the
carefulnesse
of
Chryste
our
shepherd
for
vs
.
The
man
that
had
a
hundred
shéepe
is
Chryste
Iesus
,
the
true
shepherd
,
who
gaue
his
life
for
his
shéep
.
Iohn
.
10.
By
the
stray
shéep
are
ment
all
those
that
perceiue
them selues
too
wander
in
the
wildernesse
:
that
is
too
say
,
which
acknowledge
themselues
too
be
sinners
,
and
desire
too
be
receiued
,
as
the
Publicans
did
héere
.
They
acknowledged
themselues
too
bée
sinners
,
and
they
herde
reporte
of
the
true
shepeherd
,
and
therefore
they
had
a
minde
too
bée
receyued
of
him
,
when
they
herd
him
say
:
Come
vnto
me
all
yée
that
labour
,
and
are
loden
,
and
I
wil
refreshe
you
▪
And
so
the
text
openeth
too
vs
the
parable
of
the
stray
shéepe
,
in
the
publicans
,
who
héering
Chrystes
voyce
,
come
too
him
,
and
acknowledge
their
error
.
By
the
ninetie
and
nine
shéepe
vnderstand
all
men
in
the
worlde
,
who
although
they
sticke
still
in
their
sinnes
and
in
damnation
,
yet
they
perceiue
it
not
,
but
rather
thinke
them selues
righteous
and
blissed
and
therfore
they
refuse
too
héer
Chryst.
For
they
imagin
them selues
too
be
more
rightuous
than
that
they
haue
néed
of
the
rightuousnesse
of
Chryst.
They
thinke
them selues
more
sounde
and
healthful
,
than
too
haue
néed
of
Chryst
the
Phisitians
helpe
.
That
these
are
signified
by
the
ninetie
and
nine
shéepe
,
the
texte
it selfe
dooth
openly
proue
.
For
the
ninetie
and
nine
shéepe
are
compared
too
the
Scribes
and
Pharisies
,
that
is
,
too
the
Hipocrites
that
bragged
them selues
too
be
rightuous
.
We
haue
,
who
is
the
shepherde
,
who
is
the
stray
shéepe
,
and
who
be
the
fourescore
and
ninetéene
that
straye
not
.
Now
let
vs
sée
,
first
what
time
the
shéepe
began
too
stray
.
2.
How
the
shepherde
came
too
séeke
the
stray
shéep
▪
3.
How
he
caryeth
it
when
he
hath
found
it
,
intoo
the
folde
,
and
healeth
it
,
and
féedeth
it
.
4.
What
hapned
when
the
shéep
was
found
.
When
began
the
shéepe
too
straye
?
First
when
it
was
driuen
intoo
the
wildernesse
by
the
woolfe
.
That
is
too
wit
when
Sathan
led
our
first
parents
away
from
God
.
And
secondly
as
often
as
men
hauing
bin
called
from
their
moste
wicked
wayes
,
are
by
Sathans
sleight
led
away
ageine
from
Chrysts
shéepfolde
.
So
also
at
this
day
,
as
often
as
we
step
aside
from
the
right
way
of
saluation
,
eyther
in
doctrine
or
in
maners
,
we
are
likened
too
the
stray
shéepe
.
How
came
Chryst
our
shepherde
too
séek
the
stray
shéepe
▪
First
hee
come
in
spirite
,
and
that
was
in
the
holy
Prophets
and
Patriarks
,
as
often
as
he
stirred
them
vp
too
shew
men
the
way
of
saluation
.
In
this
wise
came
he
when
Moyses
was
sent
,
when
Helias
was
sent
,
when
Helizeus
,
Esay
,
&
manye
others
were
sent
.
Secondly
hée
came
in
the
fleshe
,
when
hée
took
mannes
nature
vpon
him
,
and
suffered
for
vs
.
How
séeketh
he
▪
and
when
he
hath
found
,
how
bringeth
he
it
home
too
his
shéepefolde
?
Hée
séeketh
the
stray
shéep
by
the
preaching
of
the
Gospel
,
when
he
commaundeth
the
gospel
too
be
preached
.
And
hé
caryeth
it
home
intoo
the
shéepfold
,
when
he
gathereth
the
faithful
intoo
the
Church
.
For
he
went
intoo
the
wildernesse
,
and
finding
the
shéep
,
layd
it
vpon
his
shoulders
,
that
is
too
say
,
by
the
merite
of
his
passion
hée
broughte
intoo
his
Churche
,
those
that
beléeued
in
him
.
How
dooth
hée
heale
&
féed
the
shéep
that
he
hath
broughte
home
into
his
fold
?
He
healeth
all
his
bruses
with
his
bloud
,
while
he
acquitteth
those
that
beléeue
in
him
,
from
all
giltinesse
,
and
endueth
them
with
his
owne
rightuousnesse
.
Hée
féedeth
them
when
he
bestoweth
the
fodder
of
the
Gospel
vp
on
them
,
&
cherisheth
them
with
his
spirit
.
These
good
turnes
of
the
shepherde
toward
his
stray
shéep
,
are
excéeding
great
.
But
what
happeneth
when
the
shéep
is
found
?
He
calleth
toogither
his
fréends
and
neighbours
,
saying
:
Reioyce
with
mée
bycause
I
haue
found
my
shéepe
that
was
lost
?
What
this
is
,
he
himself
expoundeth
when
he
saith
:
I
say
vnto
you
,
there
shall
bée
ioy
in
Heauen
for
one
sinner
that
repenteth
,
more
than
for
foure
score
and
ninetéene
rightuous
men
that
néede
no
repentance
.
Lo
what
commeth
too
passe
when
a
sinner
repenteth
.
Euen
the
Angels
reioice
with
Christ
the
shepherd
.
And
the
Angels
in
heauen
reioice
for
thrée
considerations
.
First
for
that
men
as
wel
as
they
,
are
created
too
set
forth
Gods
glory
,
which
thing
cannot
bée
done
of
them
that
repent
not
.
For
they
as
much
as
in
them
lyeth
doo
hinder
the
prayse
of
God
by
all
means
.
Secondly
for
that
they
sée
the
kingdom
of
Chryste
increased
,
by
the
comming
in
of
newe
Citizens
.
Thirdly
,
for
that
nothing
liketh
them
better
,
than
too
sée
the
kingdome
of
sathan
abolished
,
whiche
thing
commeth
too
passe
when
men
repent
.
But
which
are
those
ninetie
&
nine
rightuous
men
that
néed
no
repentance
?
Is
there
any
man
with
out
sinne
then
?
Surely
there
is
no
man
without
sinne
.
For
all
haue
gone
astray
,
and
are
become
vnprofitable
.
But
ther
bée
thrée
sortes
of
sinners
.
For
there
bée
sinners
that
thinke
themselues
rightuous
,
and
therfore
are
said
too
haue
no
néed
of
repentance
:
whiche
thing
doutlesse
is
too
bée
vnderstood
of
their
owne
iudgement
concerning
them selues
.
For
in
very
déede
there
is
no
man
but
hath
néede
of
repentaunce
.
Ageine
there
are
sinners
that
know
themselues
too
haue
sinnes
,
and
yet
neuerthelesse
go
on
still
in
their
sinnes
,
not
passing
for
the
law
of
God
which
accuseth
them
.
Also
there
are
sinners
that
acknowledge
their
sinne
,
that
is
,
whiche
hate
sinne
,
and
therfore
do
repent
and
flée
vnto
Christ
.
The
first
and
second
sorte
are
signifyed
by
the
ninetie
and
nine
shéepe
.
And
the
third
sorte
is
signifyed
by
the
one
stray
shéepe
.
The
Scribes
and
Pharisies
represent
a
likenesse
of
the
foure
score
&
ninetéene
that
repent
not
:
and
the
Publicanes
represent
the
one
straye
shéepe
.
What
are
wée
taught
héere
?
That
the
greatest
number
is
of
them
that
perishe
,
and
the
leaste
is
of
them
that
are
saued
:
that
is
too
wit
,
skarse
one
of
euery
hundred
.
Héerevpon
is
that
complaint
of
Chryste
:
many
are
called
,
but
few
chosen
,
that
is
too
say
,
good
,
that
obey
Chryst
calling
them
by
his
Gospell
.
Wée
see
this
in
examples
.
Before
the
floud
,
the
greatest
part
of
the
world
folowed
the
leudnesse
of
Caine
,
in
so
much
as
there
were
but
only
eyght
men
found
righteous
,
whiche
were
saued
by
the
Arke
.
Ageine
,
many
yéeres
after
,
Melchisedech
and
Abraham
wel
néer
alone
were
godly
.
Besides
that
,
only
Loth
with
his
daughters
escaped
out
of
those
great
Cities
Sodome
and
Gomorre
,
all
the
reste
perishing
in
the
fire
for
their
sinnes
.
Neyther
standeth
the
case
anye
otherwise
at
this
day
.
The
Gospell
is
despised
of
moste
men
,
and
receyued
of
very
few
.
Therfore
let
vs
take
warning
by
this
peril
,
too
repent
:
that
wée
perishe
not
with
the
greatest
parte
of
this
thankelesse
worlde
.
The
Lorde
is
gentle
too
receyue
vs
:
The
Angelles
long
for
oure
amendmente
:
and
our
owne
soule
helth
is
in
hand
,
whiche
Chryste
offreth
vntoo
all
sinners
that
repent
.
Too
him
therfore
bée
honoure
for
euermore
.
Amen
.
Vpon
the
.iiij.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Luke
.
vj.
BE
yee
mercyful
as
your
father
also
is
mercyfull
.
Iudge
not
,
and
yee
shall
not
bee
iudged
:
condemne
not
,
and
yee
shall
not
bee
condemned
.
Forgiue
,
and
yee
shall
bee
forgiuen
.
Giue
and
it
shall
bee
giuen
vntoo
you
,
good
measure
and
pressed
downe
,
and
shaken
togither
,
and
running
ouer
,
shall
men
giue
vntoo
your
bosomes
.
For
with
the
same
measure
that
yee
mete
withall
,
shall
other
men
mete
too
you
ageyn
.
And
he
put
forth
a
similitude
vnto
them
.
Can
the
blind
lead
the
blind
?
Doe
they
not
both
fall
intoo
the
ditche
?
The
disciple
is
not
aboue
his
master
:
Euery
man
shall
bee
perfect
,
euen
as
his
maister
is
.
Why
seest
thou
a
mote
in
thy
brothers
eye
,
but
considerest
not
the
beame
that
is
in
thine
owne
eye
?
Fither
how
canst
thou
say
to
thy
brother
?
Brother
,
let
me
pull
out
the
mote
that
is
in
thine
eye
,
when
thou
seest
not
the
beame
that
is
in
thine
owne
eye
?
first
thou
hypocrite
,
cast
out
the
beame
out
of
thine
owne
eye
,
then
shalt
thou
see
perfectly
too
pull
out
the
mote
that
is
in
thy
brothers
eye
.
The
exposition
of
the
Text.
THis
Sermon
of
Chrysts
,
perteyneth
too
the
third
part
of
Repentance
.
For
yée
know
that
there
bée
thrée
partes
of
Repentance
.
Sorynesse
,
faith
,
and
new
obedience
or
amendment
of
lyfe
.
Sorynesse
acknowledgeth
the
sinne
.
and
hateth
and
shunneth
it
.
Faith
fléeth
vntoo
Chryst
,
who
deliuereth
from
sinne
,
and
iustifieth
them
that
beléeue
.
New
obedience
consisteth
in
four
things
,
which
are
:
Reuerence
towardes
God
,
holinesse
of
lyfe
in
euery
man
too
himself
,
loue
of
our
neyghbour
,
and
diligence
in
that
vocation
too
which
euery
man
is
called
.
Now
for
as
much
as
these
bée
the
partes
amendment
of
lyfe
,
Chryst
in
this
Gospel
frameth
an
exhortation
to
charitie
or
loue
towards
our
neighbour
,
the
which
he
implyeth
héere
vnder
his
partes
.
And
bycause
that
mercy
towardes
our
neighbour
,
is
as
it
were
the
first
imp
of
it
:
he
exhorteth
vntoo
mercy
,
by
which
he
méeneth
al
maner
of
duties
which
we
owe
one
to
another
in
this
life
.
For
what
soeuer
one
oweth
too
another
,
when
he
hath
payde
it
,
he
is
no
longer
a
detter
:
sauing
only
of
loue
,
which
we
can
not
so
fully
pay
,
but
that
we
must
always
remayne
detters
.
Whervpon
Paule
Rom.
13.
Owe
nothing
too
any
man
,
but
that
yée
loue
one
another
.
Now
too
the
intent
wée
may
the
more
cléerly
vnderstand
this
Gospell
:
I
will
speake
of
two
things
.
-
1
What
bée
the
woorks
of
loue
or
of
mercy
which
is
commended
vntoo
vs
in
this
place
.
-
2
What
bée
the
reasons
wherewith
Chryst
exhorteth
vs
héer
too
shew
mercy
,
that
is
too
say
,
too
the
woorkes
of
charitie
towards
our
neighbour
.
¶
Of
the
firste
.
BE
yee
mercifull
.
&c
,
When
the
sonne
of
God
exhorteth
his
Disciples
vntoo
mercy
:
he
giueth
vs
to
vnderstand
,
both
of
what
mind
wée
ought
too
bée
one
towards
another
,
and
also
that
in
this
life
,
(
by
reason
of
many
infirmities
,
)
eche
hath
néede
of
others
helpe
.
Which
lesson
if
they
which
wil
be
called
Christians
,
would
in
these
dayes
beare
well
away
:
there
should
bée
lesse
debate
and
lesse
mischéefe
.
Wée
will
all
of
vs
bée
called
Chrysts
disciples
:
but
no
man
wil
do
that
he
commaundeth
.
The
seruant
obeyeth
the
commaundement
of
his
master
:
the
handmayde
hath
hir
eye
wayting
vpon
his
mistresse
:
yea
there
is
no
man
but
he
giueth
more
eare
too
his
superiors
in
this
world
,
than
many
that
wil
bée
called
Christians
,
doo
giue
too
Chryst
their
God
and
Sauiour
,
who
hanged
vppon
the
Crosse
for
them
,
and
earned
heauen
for
them
.
And
what
is
the
cause
?
Forsooth
for
that
they
are
Christians
in
worde
only
,
and
not
in
hart
.
For
he
that
is
a
Christian
in
very
déed
,
mindeth
nothing
so
muche
as
too
obey
his
master
Chryst
,
of
whom
hée
hath
both
his
name
&
saluation
.
Wherfore
I
admonishe
you
too
lay
aside
that
fleshly
carefulnesse
,
&
too
obey
Chryst
,
and
diligently
too
marke
out
of
this
Gospel
,
what
duties
towardes
our
neighbours
hée
requireth
at
oure
handes
.
In
generall
truely
,
hée
requireth
louingnesse
,
according
as
he
saith
too
his
Disciples
:
Loue
yee
one
another
as
I
haue
loued
you
:
In
this
they
shall
know
you
too
be
my
Disciples
,
if
yée
shal
loue
one
another
.
And
nothing
else
requireth
he
héer
when
hee
sayth
:
bee
merciful
.
For
they
that
loue
,
are
merciful
:
&
they
that
bée
merciful
doo
loue
.
So
the
fountaine
sheweth
the
water
,
and
the
water
the
fountaine
.
How
bée
it
Christ
in
this
place
did
therfore
vse
the
woord
Mercy
,
bicause
hée
sheweth
the
nature
of
true
loue
.
This
mercy
whiche
procéedeth
out
of
loue
,
&
is
commended
by
Chryste
too
his
Disciples
in
this
Gospel
,
consisteth
of
foure
parts
.
Of
whiche
the
first
is
in
the
very
harte
,
and
is
a
certaine
curtesie
and
wel
liking
,
wherethrough
wée
conster
all
things
of
our
neighbour
too
the
bell
,
and
always
hope
for
better
of
him
:
This
curtesie
dooth
Chryste
note
by
remouing
the
contrary
,
when
he
sayth
▪
Iudge
not
:
Héeruppon
the
Apostle
▪
Cor.
13.
Loue
thinketh
no
euill
.
And
this
is
the
mening
of
the
first
part
of
mercy
.
There
is
no
cause
then
that
any
man
shoulde
thinke
,
that
by
this
saying
iudge
not
,
iudgemente
is
taken
away
eyther
concerning
the
difference
of
vertues
and
vices
in
men
:
concerning
the
duetie
of
housholders
,
schoolemaysters
,
ciuill
Magistrates
,
and
ministers
of
Gods
woord
,
or
concerning
brotherly
reproofe
when
it
is
due
,
wherby
one
ought
too
call
backe
another
in
too
the
way
when
hee
goeth
amisse
,
according
too
Chrystes
commaundemente
.
But
onely
that
scope
of
the
minde
,
wherby
wée
take
vpon
vs
the
libertie
too
misdéeme
other
folke
,
contrary
too
the
rule
of
charitie
.
For
in
respecte
of
iudgemente
concerning
the
difference
of
things
honest
and
dishonest
:
the
law
of
GOD
is
a
grounded
and
vnmoueable
rule
vntoo
vs
.
For
whatsoeuer
thing
Gods
law
calleth
dishonest
or
honest
,
we
also
must
déem
the
same
to
be
so
in
likewise
.
For
what
a
blockishnesse
were
it
,
not
to
discerne
these
things
?
Wée
muste
therefore
iudge
and
put
a
difference
betwéene
the
tirannie
of
Nero
,
and
the
gentlenesse
of
Fabritius
:
and
so
of
the
rest
.
Maysters
of
housholdes
haue
commaundement
too
bring
vp
their
children
in
nurture
and
chastisement
of
the
Lorde
.
Also
Salomon
wil
haue
Fathers
and
Moothers
too
chasten
their
children
.
And
Hely
the
high
Preest
was
punished
,
bicause
when
hée
saw
his
sonnes
Ophne
and
Phinees
behaue
them selues
amisse
in
the
seruice
of
God
(
for
they
stole
away
the
better
partes
of
the
Sacrifises
)
and
also
in
their
life
,
(
for
they
defiled
them selues
with
fornication
)
he
did
not
correct
them
with
fatherly
iudgement
.
Héerby
it
is
manifest
,
that
the
saying
of
Chryst
taketh
not
awaye
the
duties
of
Housholders
:
whiche
surely
they
cannot
execute
,
without
iudgement
and
discerning
betwéene
things
wel
doone
,
&
things
doone
amisse
.
again
,
what
should
schoolesmaisters
do
,
without
iudgement
?
For
some
scholers
are
too
bée
compelled
too
their
duetie
by
beating
,
and
a
warning
is
inough
for
other
some
.
The
slouthfulnesse
of
the
one
is
too
be
chastised
:
and
the
for
wardnesse
of
the
others
is
too
bée
praysed
.
I
pray
you
must
not
a
godly
Schoolemaister
bée
endued
with
iudgement
in
this
case
?
In
likewise
is
too
bee
iudged
of
the
Magistrate
.
He
must
punishe
the
euil
and
mainteine
the
good
:
which
thing
verely
cannot
be
doon
,
without
iudgement
.
And
in
as
muche
as
God
alloweth
the
Magistrate
,
it
is
manifest
that
hée
alloweth
his
iudgement
also
:
considering
that
without
iudgemente
▪
the
Magistrate
is
nothing
but
a
vayne
title
.
The
ministers
of
Gods
word
must
receiue
some
intoo
the
church
,
and
put
other
some
out
.
And
is
not
the
power
too
iudge
graunted
them
▪
They
muste
comforte
some
,
and
some
they
must
reproue
:
which
thing
doubtlesse
requireth
a
great
iudgement
.
As
touching
brotherly
rebuking
,
the
commaundement
of
Christ
is
manifest
.
Math.
18.
If
thy
brother-sinne
&
thou
know
it
,
go
and
rebuke
him
betwéene
him
&
thée
alone
.
Is
not
the
office
of
rebuking
enioyned
héer
too
euery
Christian
?
Yes
surely
.
Wherfore
when
Chryst
sayth
:
iudge
not
,
he
taketh
not
away
the
néedful
offices
of
superiors
in
this
lyfe
,
neither
weakeneth
he
the
discipline
of
the
Church
:
but
only
brydleth
the
malapertnesse
of
men
,
which
either
of
a
corrupt
iudgement
thinke
amisse
of
their
neighbors
,
or
else
without
saith
&
charitie
chalenge
prerogatiue
too
themselues
too
finde
faults
in
other
men
:
which
vice
many
cry
out
vpon
in
others
,
and
yet
take
leaue
to
do
it
themselues
without
controlment
.
Scarsly
is
ther
any
man
that
can
rightly
excuse
himself
of
it
.
The
second
part
of
mercy
which
Chryst
requireth
towards
ones
neighbor
,
is
noted
in
these
woords
,
Condemne
not
.
By
which
saying
he
requireth
that
we
should
speake
frendly
and
louingly
of
our
neighbor
,
refrayning
the
most
foul
vice
,
which
maketh
vs
hasty
to
speak
euil
of
others
,
&
to
condemne
them
without
desert
.
Too
bée
bréef
,
Chrysts
will
is
,
that
we
should
in
our
spéeche
and
talk
,
further
the
honest
name
&
good
report
of
our
neighbor
.
This
saying
perteineth
also
to
priuate
condemning
,
wherby
one
condemneth
another
of
malice
:
and
not
to
the
offices
of
magistrates
&
ministers
of
gods
woord
,
who
oftentimes
pronounce
ageinst
euill
persons
,
the
sentence
that
God
hath
enioyed
them
to
pronounce
by
vertue
of
their
office
.
So
Peter
condemned
Ananias
&
Zaphira
,
as
is
written
in
the
Arts
of
the
Apostles
.
So
Paule
condemned
Alexander
and
Hymeneus
.
So
Christ
pronounced
the
sentence
of
damnations
ageynst
the
hypocrites
,
when
he
said
:
wo
be
vnto
you
Scribes
,
Pharises
&
hypocrites
.
So
when
we
condemne
Antichrist
,
wée
pronounce
Gods
iust
iudgement
ageinst
hint
.
But
héer
let
euery
man
take
héede
,
that
without
Gods
word
he
condēne
not
of
wantonnesse
,
rather
than
of
true
iudgement
.
The
third
part
of
mercy
is
too
forgiue
a
man
that
hath
offended
vs
by
dooing
vs
wrōg
.
This
is
exacted
by
this
word
forgiue
yee
.
For
there
passe
many
offendings
betweene
man
and
man
,
which
if
we
should
not
forgiue
one
vnto
another
,
there
could
bee
no
quietnesse
:
yea
rather
,
the
bande
of
mans
felowship
should
bee
broken
.
How
néedeful
this
dutie
is
,
it
is
easie
for
the
godly
too
iudge
,
by
the
form
of
that
prayer
which
Chryst
hath
appoynted
vs
.
For
there
we
are
commaunded
too
pray
:
forgiue
vs
our
trespasses
,
as
wee
forgiue
them
that
trespasse
ageinst
vs
.
That
this
addition
,
as
we
forgiue
them
that
trespasse
ageinst
vs
is
very
necessarie
,
wee
are
taught
by
the
parable
of
the
detter
that
owed
ten
thousand
Talentes
,
Math.
18.
the
kingdome
of
heauen
(
sayth
he
)
is
like
a
〈…〉
freely
the
whole
dette
too
his
seruant
that
humbled
himselfe
vntoo
him
:
So
God
our
father
of
his
méere
liberalitie
forgiueth
freely
al
dettes
,
(
that
is
,
all
sinnes
,
)
vnto
them
that
flée
too
Chryst
in
true
repentance
.
How
bee
it
like
as
that
king
calleth
backe
vntoo
punishment
,
the
thanklesse
seruaunt
that
was
vntreatable
toward
his
felowes
,
and
exacted
of
him
for
his
wilfulnesse
and
hardnesse
towards
his
felow
seruaunts
,
that
which
he
had
forgiuen
him
before
for
his
humblenesse
and
intreatance
:
So
God
the
father
after
he
hath
(
vppon
our
submission
)
receyued
vs
into
〈…〉
example
in
gentlenesse
towards
our
neighbour
,
and
too
forgiue
him
that
trespassed
agaynst
vs
.
Heere
ryseth
a
darke
question
.
If
wee
must
forgiue
them
that
haue
offended
vs
,
it
seemeth
too
folow
,
that
it
is
not
〈…〉
.
Untoo
this
question
I
answere
thus
:
There
is
a
distinction
too
bee
made
betweene
the
very
〈…〉
his
people
,
too
iudge
matters
betwéene
brother
and
brother
:
which
thing
surely
had
bin
néedlesse
too
bée
doone
,
vnlesse
it
had
bin
lawfull
too
accuse
.
It
is
certaine
therefore
,
that
it
is
not
forbidden
Christen
folke
too
accuse
,
as
in
respect
of
it self
,
so
a
man
be
hurt
or
wronged
.
But
as
in
respect
of
that
which
men
adde
too
the
accusation
,
(
for
there
bée
many
corrupt
affections
:
and
headinesse
,
desire
of
reuenge
,
enmitie
,
wilfulnesse
,
and
such
like
)
it
is
too
bée
knowne
that
these
affections
are
vtterly
too
bée
banished
if
thou
wilt
bée
a
Chrystian
.
Ageine
,
there
is
a
difference
too
bée
put
betwéene
him
that
hath
hurt
thée
,
or
withhilde
thy
goodes
from
thée
,
and
desireth
forgiuenesse
of
his
fault
,
making
restitution
of
that
which
he
hild
wrongfully
:
and
him
that
hath
either
hurt
thée
or
withhild
thy
goodes
,
and
procéedeth
too
hurte
thée
and
too
take
thy
goodes
from
thée
still
.
Too
forgiue
him
that
séekes
thy
fauor
,
Christs
commaundement
and
charitie
councelleth
thée
.
And
too
accuse
the
other
,
(
in
demaunding
not
so
muche
reuengement
as
the
defence
of
the
magistrate
,
)
Chryst
giues
thée
libertie
,
and
many
holy
men
confirme
it
by
their
owne
examples
.
Also
there
is
a
difference
too
bée
put
betwéene
him
that
hath
offended
thée
alone
,
and
him
that
hath
offended
God
,
and
troubleth
the
church
.
Chrystes
commaundement
extendeth
too
the
first
,
but
not
too
the
last
.
For
the
loue
of
God
&
of
our
neighbour
requireth
,
that
(
too
the
vttermost
of
thy
power
)
thou
shouldest
take
away
such
things
as
are
a
hinderance
too
Gods
seruice
,
and
a
stumbling
blocke
too
his
church
.
Bréefly
,
true
faith
and
charitie
will
teach
thée
sufficiently
,
when
it
is
a
fault
too
accuse
,
and
when
it
is
well
doone
.
The
fourth
part
of
mercy
is
poynted
out
in
these
woords
:
giue
,
and
it
shall
bee
giuen
vntoo
you
.
By
this
commaundement
is
required
,
that
wée
helpe
our
neighbour
at
his
néede
,
with
our
counsell
&
déede
.
With
our
counsel
,
as
often
as
wée
sée
him
stray
from
the
right
:
and
with
our
déede
,
one
while
by
giuing
almes
largely
,
&
another
while
by
lending
chéerfully
,
although
wée
looke
not
for
the
like
good
turn
at
his
hand
.
For
too
lend
where
a
man
lookes
for
as
good
a
turne
agein
,
is
a
common
kind
of
curtesie
euen
among
Heathen
men
&
sinners
,
which
are
not
yet
called
intoo
Chrysts
houshold
by
the
Gospell
.
Hithertoo
concerning
the
mercy
which
wée
owe
too
our
neighbor
for
loues
sake
,
and
for
the
commaundement
of
Chryst
:
and
concerning
the
partes
thereof
,
which
are
foure
.
That
is
too
wit
,
too
haue
a
good
opinion
of
our
neighbour
,
too
speake
wel
of
him
,
too
forgiue
him
his
fault
when
he
dooth
amisse
,
and
to
helpe
him
with
our
counsel
and
our
déede
,
at
his
néede
.
Now
will
wée
speake
bréefly
of
the
second
place
.
¶
Of
the
second
.
CHryst
vseth
fiue
arguments
in
this
exhortation
too
mercy
,
and
to
those
dueties
which
are
to
be
performed
to
our
neighbor
,
which
I
will
now
reherse
in
order
.
The
first
is
comprised
in
these
woords
:
as
your
father
is
mercifull
.
That
is
too
say
,
in
executing
mercy
,
haue
an
eye
too
your
heauenly
father
:
for
the
behauior
and
dooings
of
the
parents
,
must
bee
a
rule
too
the
children
too
liue
by
.
Therefore
when
as
wée
sée
our
heauenly
father
excéeding
mercifull
,
it
becommeth
vs
too
folow
his
example
.
In
this
Argument
are
many
circumstances
too
bée
weyed
.
First
that
our
heauenly
father
is
almightie
,
hauing
néede
of
no
man
,
and
yet
that
he
hath
shewed
so
great
mercy
too
vs
wretches
.
2
That
wée
are
miserable
sinners
.
3
That
our
sayd
heauenly
father
receyueth
vs
intoo
fauor
,
of
his
owne
méere
mercy
.
4
That
we
by
nature
were
the
children
of
wrath
.
Ephes.
ij
.
5
That
this
is
his
will
,
that
being
made
his
children
,
wée
should
folowe
his
fatherly
example
.
6
That
like
as
he
hath
benefited
vs
with
his
grace
:
so
we
also
should
giue
to
others
fréely
:
which
thing
if
we
do
not
,
we
sinne
horribly
.
For
first
we
despise
his
commaundement
.
2
Wée
grow
our
of
kinde
from
him
.
3
Wée
defile
our selues
with
wickednesse
,
which
are
the
woorks
of
Sathans
children
.
4
Wée
renounce
the
fayth
.
5
Our
neighbor
(
whose
miserie
ought
to
gréeue
vs
,
)
lyeth
in
miserie
through
our
default
.
Let
those
that
wil
bée
Chrystians
,
wey
these
things
throughly
.
The
second
argument
is
grounded
vpon
the
profit
that
redoundeth
too
our selues
.
Iudge
not
(
sayth
hée
)
and
ye
shall
not
be
iudged
.
Condemne
not
,
&
ye
shal
not
be
condemned
.
Forgiue
,
and
yee
shall
be
forgiuen
.
Giue
,
and
it
shal
be
giuen
vntoo
you
.
Héer
hée
confirmeth
with
his
promises
,
the
partes
of
mercie
whiche
hée
requireth
.
The
propounding
of
the
dutie
is
this
:
Iudge
not
.
And
the
promisse
of
reward
or
confirmation
of
the
thing
propounded
,
is
:
and
you
shal
not
be
iudged
,
and
so
of
the
others
.
The
méening
therfore
is
.
He
that
hath
a
fauorable
opinion
of
others
:
shall
finde
that
others
shall
haue
the
like
of
him
.
Hée
that
speaketh
wel
of
others
,
shal
looke
for
the
same
at
others
mens
hands
.
He
that
forgiueth
willingly
,
shal
find
others
as
redy
to
forgiue
him
,
if
he
happen
too
doo
amisse
.
He
that
aydeth
the
néedy
with
his
counsel
and
déed
,
shall
agein
in
his
néed
find
both
counsel
&
help
:
and
that
by
my
working
,
sayth
Chryst.
But
contrarywise
,
hée
that
surmiseth
euil
of
others
,
shal
be
ill
thought
of
himself
.
He
that
speaketh
euil
shall
heer
euil
.
He
that
reuengeth
wrong
,
shall
suffer
wrong
.
Hée
that
denyeth
counsell
and
helpe
too
him
that
hathe
néede
shall
him self
also
in
his
néed
,
long
for
helpe
and
lack
it
.
The
thirde
argument
is
implyed
in
these
woords
.
Can
the
blinde
lead
the
blinde
?
Shal
they
not
fall
bothe
into
the
ditche
?
As
if
he
had
sayd
:
Look
in
what
case
a
blinde
man
is
,
too
lead
a
blinde
man
:
In
the
same
case
is
he
that
teacheth
and
liueth
amisse
,
too
them
whom
hée
should
guide
by
his
doctrine
&
life
.
But
when
the
blinde
leadeth
the
blinde
,
bothe
of
them
fall
intoo
the
Ditche
.
Therefore
hée
that
teacheth
amisse
and
lyueth
naughtely
,
is
an
occasion
of
falling
as
wel
too
others
as
too
himselfe
.
Too
the
intent
them
that
wée
may
eschue
this
mischéefe
,
we
must
behaue
our selues
arighte
,
as
wel
in
doctrine
as
in
life
.
The
fourth
argument
is
included
in
these
woordes
:
The
disciple
is
not
aboue
his
mayster
:
but
euery
one
shal
be
perfect
,
if
he
bee
as
his
maister
.
Good
disciples
or
scholers
must
folow
the
example
of
their
mayster
.
Therefore
séeing
that
Christen
folke
are
Chrystes
scholers
,
it
becommeth
them
too
expresse
the
same
in
their
life
and
maners
,
as
much
as
lyeth
in
them
too
doo
.
The
fifth
argument
is
fetched
from
the
consideration
of
our
owne
misdéedes
.
Why
seest
thou
a
mote
in
thy
brothers
eye
?
&c.
The
mote
in
thy
brothers
eye
,
is
a
light
scape
of
thy
brothers
.
The
beame
in
thine
owne
eye
,
is
a
great
misdéede
of
thine
owne
.
Euery
man
therefore
muste
consider
his
owne
faults
rather
than
other
mennes
,
and
first
swéepe
cleane
before
his
owne
doore
,
as
the
Prouerbe
sayeth
.
Whiche
thing
that
wée
may
doo
in
déede
,
Chryst
graunt
,
too
whom
with
the
Father
and
the
holy
Ghoste
,
bée
honour
and
glory
for
euermore
.
Amen
.
¶
Vpon
the
.v.
Sunday
after
Trinitie
.
¶
The
Gospel
.
Luke
.
v.
ANd
it
came
too
passe
,
that
(
when
the
people
preased
vpon
him
,
too
hear
the
woord
of
God
)
hee
stoode
by
the
lake
of
Genazareth
,
and
sawe
twoo
shippes
stand
by
the
lake
side
,
but
the
fishermen
were
gone
out
of
them
,
and
were
washing
their
nettes
.
And
he
entred
intoo
one
of
the
ships
(
which
perteyned
too
Simon
)
and
prayed
him
that
hee
woulde
thruste
out
a
little
from
the
lande
.
And
hee
sate
downe
,
and
taught
the
people
out
of
the
ship
.
When
hee
had
left
speaking
,
hee
sayde
vntoo
Simon
:
launche
out
intoo
the
deepe
,
and
let
slippe
your
nets
too
make
a
draught
.
And
Simon
answered
,
and
sayd
vntoo
him
:
Mayster
,
wee
haue
laboured
all
nighte
,
and
haue
taken
nothing
:
neuerthelesse
,
at
thy
commaundemente
I
wyll
loose
foorthe
the
nette
.
And
when
they
hadde
so
doone
,
they
inclosed
a
greate
multytude
of
Fishes
.
But
their
nette
brake
,
and
they
beckened
vntoo
theyr
fellowes
(
whyche
were
in
the
other
ship
)
that
they
should
come
and
helpe
them
.
And
they
came
and
filled
bothe
shippes
,
that
they
sonke
ageine
.
When
Simon
Peter
sawe
this
,
he
fell
downe
at
Iesus
knees
,
saying
:
Lorde
,
goe
from
mee
,
for
I
am
a
sinnefull
man
.
For
he
was
astonied
and
all
that
were
with
him
,
at
the
draught
of
fishes
which
they
had
taken
:
and
so
was
also
Iames
and
Iohn
the
sonnes
of
Zebede
,
which
were
partners
with
Simon
.
And
Iesus
sayd
vntoo
Simon
:
feare
not
from
hence
foorth
thou
shalt
catche
men
.
And
they
brought
the
shippes
too
land
,
and
forsoke
〈◊〉
,
and
folowed
him
.
The
exposition
of
the
Text.
THe
occasion
of
this
Gospel
was
this
.
The
people
being
gréedy
of
gods
woord
,
folowed
Christ
whither
so
euer
he
went
,
to
héer
him
.
And
when
the
preace
for
desire
too
sée
&
héere
him
,
did
as
it
wer
throng
him
:
he
was
compelled
to
enter
intoo
Peters
shippe
,
and
too
teache
the
multitude
out
of
it
.
And
too
the
entent
too
make
his
doctrine
of
credite
:
he
hadde
them
cast
out
their
nettes
,
who
had
complayned
before
,
that
they
had
laboured
all
that
night
in
vayne
.
And
when
they
had
doone
so
,
they
caught
a
great
number
of
Fishes
,
in
so
muche
as
two
shippes
were
not
able
too
hold
them
.
The
lookers
on
being
confirmed
by
this
miracle
,
did
both
receiue
his
doctrin
and
also
acknowledge
his
heuenly
power
.
And
when
Peter
being
taught
by
the
miracle
,
was
afrayde
,
he
was
raysed
by
the
Lord
,
and
receyued
a
promisse
that
he
should
afterwarde
become
a
Fisher
of
men
.
This
is
the
summe
of
this
present
Gospell
:
which
tendeth
too
this
purpose
,
not
only
that
wée
should
learne
by
the
example
of
this
multitude
;
first
too
séeke
the
kingdome
of
God
:
but
also
that
we
should
bée
confirmed
concerning
the
power
of
Chryst.
For
Chryst
sheweth
that
he
hath
a
care
of
those
that
hée
his
:
and
he
declareth
that
no
man
is
able
too
performe
any
thing
in
his
vocation
,
vnlesse
he
be
present
with
him
in
his
businesse
,
and
as
it
were
put
to
his
hand
too
the
dooing
of
it
:
according
as
he
sayeth
.
Without
me
yée
can
doo
nothing
.
And
the
Psalme
sayeth
.
Unlesse
the
Lord
build
the
house
,
in
vayne
doo
they
watche
that
kéepe
it
.
The
places
are
foure
.
-
1
The
néedfulnesse
in
héering
Gods
woord
is
commended
by
the
example
of
this
multitude
,
which
was
so
gréedy
too
héere
Chryst.
-
2
An
Image
of
the
Church
,
and
of
the
teachers
&
hearers
of
the
woord
.
-
3
The
present
miracle
and
the
vse
of
the
same
.
-
4
The
example
of
Peter
,
bothe
in
catching
the
Fishes
,
and
also
in
the
acknowledging
of
Chryst
,
méete
too
bée
folowed
.
¶
Of
the
firste
.
ANd
it
came
too
passe
when
the
people
preased
vpon
him
too
heere
him
.
The
example
of
this
multitude
teacheth
vs
,
that
the
gospell
is
too
bée
herd
desirously
.
For
this
people
would
neuer
haue
folowed
Chryst
so
earnestly
,
if
they
had
not
vnderstoode
that
his
doctrine
had
bin
very
néedfull
.
This
multitude
then
folowed
Christ
,
not
too
lye
in
the
wynde
for
him
:
not
too
take
aduauntage
of
his
woords
:
not
too
laugh
him
too
scorne
,
as
the
Scribes
,
Pharisies
,
and
Hypocrites
did
:
but
too
héer
Gods
woord
,
&
too
déefed
with
the
bread
of
saluation
.
For
the
woord
of
God
is
heauenly
bread
,
farre
swéeter
than
the
Hony
and
the
Hony
combe
,
as
is
said
in
the
Psalm
.
This
multitude
therefore
like
a
sorte
of
hungry
soules
,
come
flocking
about
him
as
one
that
were
dealing
of
some
large
almesse
:
and
not
without
cause
.
For
as
the
body
is
susteyned
with
materiall
bread
,
bicause
it
is
materiall
it selfe
:
so
is
the
soule
nourished
with
spirituall
bread
▪
which
is
the
woorde
of
God
,
bicause
it selfe
is
spirituall
.
Ageyne
,
like
as
the
appetite
too
meat
betokeneth
health
,
and
the
lothing
of
it
is
a
token
that
the
body
is
faint
and
ill
at
ease
:
So
the
longing
after
Gods
woord
,
is
a
signe
that
the
soul
is
in
good
plight
,
and
contrarywise
the
lothing
of
Gods
woord
bewrayeth
the
disease
of
a
crased
soule
.
Therfore
if
wée
lothe
Gods
woord
,
wée
must
doo
as
they
doo
that
are
diseased
in
their
body
:
For
like
as
they
take
counsell
of
Phisitians
,
that
by
receyuing
a
medicine
they
may
recouer
health
,
and
haue
a
good
stomacke
too
their
meate
:
So
wée
(
when
Gods
woord
goeth
ageinst
oure
stomacke
,
and
that
our
soule
lotheth
it
)
must
by
Prayer
séek
too
Chryste
the
Phisitian
,
that
hée
may
make
oure
soules
too
like
of
Gods
woorde
whiche
is
the
breade
of
saluation
:
least
wée
starue
for
want
of
Gods
woorde
.
For
Gods
woord
is
the
heauenlye
foode
:
That
is
too
say
,
the
breade
of
life
,
and
the
drinke
,
whereof
who
so
euer
drinketh
,
shall
not
thirst
for
euer
.
Ihon.
4.
How
bée
it
,
too
the
intent
we
may
hunger
after
this
bread
of
life
,
and
thirste
after
this
heauenly
drinke
,
as
this
multitude
did
:
Wée
muste
thinke
vppon
the
néedfulnesse
of
thys
foode
:
whiche
béeing
perceyued
,
there
is
no
man
but
wil
haue
an
appetite
too
it
,
vnlesse
it
bée
suche
a
one
,
as
is
so
blinded
&
bereft
of
his
wits
by
the
Deuil
,
that
hée
hath
no
care
at
all
of
his
soule
helth
.
The
first
néedfulnesse
is
this
:
that
euery
soule
must
néeds
die
,
whiche
is
destitute
of
this
heauenly
foode
vntoo
the
ende
.
For
firste
wée
obteine
life
when
wée
conceiue
fayth
by
the
woord
.
Ageine
,
the
woorde
is
the
foode
of
fayth
,
wherewith
it
is
fed
and
nourished
.
This
néedfulnesse
is
confirmed
by
oure
Lords
saying
:
Hée
that
beléeueth
not
,
shall
die
:
for
faith
commeth
not
from
else
where
,
than
by
héering
the
woord
of
God
.
Rom.
10.
Ageine
without
this
food
,
man
abideth
vnder
Gods
wrath
.
Hée
that
beléeueth
not
(
sayth
Chryst
)
the
wrath
of
God
abideth
vpon
him
.
Besides
that
,
this
is
the
food
that
strengthneth
too
eternall
life
.
Héeruppon
sayeth
Paule
:
The
Gospel
is
the
power
of
God
too
saluation
too
euery
one
that
beléeueth
.
Lastly
(
to
conclude
all
in
one
woord
)
Gods
word
is
the
vncorruptible
séed
(
as
the
Apostle
Peter
teacheth
)
wherwith
wée
(
who
before
were
the
children
of
wrath
,
by
reason
of
the
sinne
of
our
first
Parentes
and
of
our selues
)
are
begotten
a
new
,
&
borne
a
new
through
the
grace
of
the
sonne
of
God
.
Therfore
as
by
nature
,
wée
are
born
the
children
of
wrath
,
that
is
,
of
damnation
vntoo
euerlasting
death
:
So
by
grace
(
through
the
séed
of
Gods
woorde
)
wée
are
borne
the
children
of
grace
,
that
is
to
say
of
blissing
to
eternal
life
.
They
that
beléeue
are
the
children
of
Abraham
,
and
heires
of
the
promisse
.
Wherfore
if
the
helth
of
our
soules
:
if
the
escaping
of
death
,
Gods
wrath
,
and
damnation
:
if
the
dignitie
that
wée
are
called
too
by
being
adopted
the
sonnes
of
God
,
doo
moue
vs
:
Let
vs
bée
desirous
of
Gods
woorde
,
let
vs
héere
it
and
kéepe
it
:
and
that
not
onely
after
the
example
of
this
multitude
,
but
also
of
the
whole
Churche
,
whiche
coueteth
nothing
more
,
than
too
bée
throughly
fed
with
this
woord
of
God
.
¶
Of
the
second
.
IEsus
went
intoo
a
Shippe
,
in
whiche
he
sate
him
downe
,
and
taught
the
people
standing
on
the
shore
.
In
these
woordes
is
the
state
of
the
Church
militant
and
floting
in
the
waues
of
this
world
,
very
trimly
peinted
out
.
In
which
picture
thrée
things
are
too
bée
obserued
.
The
ship
it self
:
Chryst
sitting
in
the
ship
:
and
the
people
standing
on
the
shore
.
The
shippe
it self
is
a
shadowe
of
the
Churche
.
Chryst
betokeneth
all
true
Preachers
and
teachers
.
The
people
standing
on
the
shore
represent
the
héerers
of
the
woorde
:
Now
like
as
a
shippe
is
horribly
shaken
when
a
tempest
riseth
on
the
Sea
:
euen
so
nothing
is
more
shaken
and
tossed
in
the
worlde
,
than
the
church
:
which
thing
the
story
of
the
whole
world
auoucheth
.
How
sorowful
was
the
shaking
of
this
shippe
,
when
Cayne
slue
his
owne
brother
?
And
afterwarde
when
Lothe
was
in
Sodome
,
and
Abraham
in
his
wayfarings
?
Ageine
,
howe
sore
was
Gods
Churche
shaken
,
firste
in
Egipte
,
and
after
that
,
by
the
space
of
fortye
yéeares
toogyther
,
too
passe
ouer
in
silence
the
persecutions
whiche
the
Churche
endured
at
all
times
vnder
the
Iudges
,
vnder
the
kings
,
and
in
the
captiuitie
of
Babilon
.
And
too
omit
other
things
,
and
too
speake
of
our
time
:
Howe
sore
is
the
Churche
shaken
by
them
that
wil
séeme
too
bée
Citizens
of
the
Churche
?
Some
assaile
it
with
heresies
,
as
with
horrible
tempests
sent
out
by
the
Diuell
him selfe
.
What
is
it
that
the
Sacramentaries
doo
not
?
What
is
it
that
the
other
Sectaries
,
Anabaptistes
,
and
Libertines
doo
not
,
too
ouerturne
this
little
ship
of
Peters
?
The
Byshops
condemne
it
of
heresie
.
The
Iewes
iest
at
it
.
The
Turke
despiseth
it
.
The
ciuill
Magistrate
(
in
many
places
)
appeacheth
it
of
sedition
,
as
wée
reade
in
the
storie
of
wicked
Achab
,
who
obiected
these
woordes
ageinste
the
moste
holye
.
Prophet
Helias
.
Art
not
thou
hée
that
troubleth
all
Israell
?
What
shall
I
say
concerning
the
new
manner
of
assaulting
the
Churche
,
whiche
those
haue
found
out
,
that
wil
bothe
bée
and
are
termed
Gospellers
?
Like
vngodly
persons
&
church-robbers
,
they
conuerte
too
secular
vses
,
the
goods
that
belong
too
the
maintenance
of
the
ministerie
of
Gods
woorde
.
Earnestly
dooth
Sathan
with
all
his
members
bend
him self
too
this
one
point
,
that
is
,
too
ouerthrowe
the
floting
Churche
of
Chryst.
But
Christ
is
stronger
than
that
hel
gates
may
preuaile
against
it
.
I
haue
spoken
of
the
floting
of
Chrystes
church
:
whereby
also
may
easly
bée
perceyued
,
how
great
the
perilles
of
Gods
ministers
bée
.
For
as
Chryste
sitteth
in
the
ship
,
so
they
also
susteine
a
right
great
brunte
of
daungers
,
and
many
are
haled
too
moste
gréeuous
torments
.
But
the
people
standeth
on
the
shore
,
that
is
,
the
moste
parte
of
the
héerers
are
out
of
peril
.
For
when
anye
tempeste
ariseth
,
eyther
they
hide
them selues
,
or
else
they
shrink
quite
away
.
And
thus
much
bréefly
concerning
the
shaking
of
the
church
.
¶
Of
the
third
.
ANd
the
Lorde
sayde
too
Simon
:
Launche
intoo
the
deepe
,
and
caste
out
a
net
too
fishe
.
Then
Simon
answering
,
sayde
vntoo
him
:
Sir
wee
haue
laboured
all
this
nighte
and
caughte
nothing
,
notwithstanding
seeing
you
bidde
mee
,
I
wyll
caste
forth
a
net
.
And
when
they
had
doone
so
,
they
enclosed
a
great
number
of
Fishes
.
&c.
This
is
the
description
of
the
miracle
.
Peter
béeing
paste
hope
of
catching
any
fishe
,
casteth
foorth
a
net
at
Chrystes
commaundement
,
and
caught
a
great
multitude
,
so
as
twoo
ships
were
not
able
too
holde
them
.
Albéeit
that
this
miracle
were
wrought
as
wel
too
confirme
the
doctrine
of
Chryste
,
as
also
too
strengthen
the
faith
of
the
beholders
:
yet
notwithstanding
it
perteyneth
(
after
a
certeyne
manner
)
vntoo
vs
also
.
For
what
so
euer
hathe
bin
written
héeretoofore
,
it
was
written
for
oure
instruction
,
that
by
pacyence
and
comforte
of
the
Scriptures
,
wée
myghte
haue
hope
.
I
will
therefore
shewe
how
this
presente
miracle
serueth
for
vs
.
First
this
miracle
will
assure
vs
of
the
truthe
of
the
Gospel
.
For
it
is
as
an
authorised
seale
,
wherewith
God
the
Father
sealeth
the
Gospel
of
his
sonne
.
For
whatsoeuer
miracles
Chryst
,
the
Prophets
,
or
Apostles
euer
wrought
:
they
serue
all
too
confirme
the
doctrine
.
So
wée
réed
in
Mark
,
and
in
the
Epistle
too
the
Hebrues
,
Marke
in
his
.xvj.
Chapter
sayth
thus
:
The
Lorde
wrought
with
the
Apostles
,
and
confirmed
their
doctrine
with
signs
that
ensued
.
And
too
the
Hebrues
.ij.
The
doctrine
of
saluation
was
confirmed
,
GOD
auouching
it
by
signes
and
woonders
,
and
sundry
miracles
,
&
giftes
of
the
holy
Ghost
.
Secondlye
,
this
present
miracle
proueth
,
that
Chryste
is
Lorde
,
not
onely
of
men
,
and
of
the
Lande
,
but
also
of
the
Sea
.
Whereby
our
fayth
conceyueth
this
assurednesse
;
that
it
persuadeth
it selfe
,
that
nothyng
eyther
on
the
Lande
,
or
on
the
Sea
is
able
too
withstande
this
puissaunt
Lorde
,
but
that
hée
can
puissauntly
deliuer
his
seruants
from
all
perill
,
like
as
hée
deliuered
the
Prophet
Ionas
out
of
the
Whales
belly
by
his
heauenly
power
.
There
is
no
cause
then
why
wée
should
feare
the
crueltie
eyther
offéendes
,
or
of
men
,
or
of
the
sea
,
so
wée
leaue
vntoo
Chryst
by
lyuely
fayth
.
Whervpon
Iohn
sayth
:
This
is
the
victorie
that
ouercommeth
the
worlde
,
euen
your
fayth
.
Héerwithall
,
this
present
miracle
teacheth
,
from
whence
commeth
the
blissing
of
our
labour
,
and
the
increase
of
our
substance
.
Peter
had
laboured
all
night
,
and
too
no
purpose
.
Why
so
?
bicause
he
had
sought
for
blissing
by
his
owne
trauell
,
and
not
out
of
the
fountayn
of
blissing
which
is
Chryst.
But
after
he
had
cast
foorth
his
net
at
the
commaundement
of
Chryst
,
he
tooke
a
great
number
of
fishes
.
Whereby
wée
are
taught
,
that
all
blissing
dependeth
of
Chrystes
woorde
.
Ageinst
this
doo
foure
kindes
of
men
offend
.
First
,
faythlesse
folkes
,
which
thinke
,
that
all
blissing
dependeth
of
their
owne
trauaile
:
ageinst
whose
folly
Dauid
soong
the
Psalme
:
Unlesse
the
Lorde
builde
the
house
,
in
vaine
dooth
he
watch
that
kéepeth
it
.
Nexte
,
vngodly
folkes
which
imagine
that
the
increase
of
their
substance
&
goods
procéedeth
of
vsurie
and
euill
trades
,
that
is
too
say
▪
of
the
blissing
of
Sathan
:
and
in
déede
many
séeme
too
growe
riche
by
suche
meanes
.
But
Salomon
sayeth
the
contrary
.
The
blissing
of
the
Lord
maketh
men
rich
.
For
as
man
can
not
of
ryght
bée
counted
streyghtway
riche
,
when
he
possesseth
many
things
.
Breade
is
one
thing
:
and
the
strength
of
bread
is
another
.
Many
haue
breade
and
other
goodes
:
of
whom
some
can
not
vse
them
:
some
abuse
them
too
ryot
and
pryde
:
some
cram
themselues
with
them
from
day
too
day
,
and
other
some
make
them
instruments
too
put
their
lustes
and
tyranny
in
vre
.
I
pray
you
what
maner
of
blissing
is
this
?
Contrarywyse
,
the
Godly
that
hath
but
meane
substance
,
vseth
his
goodes
too
the
glorie
of
God
,
and
the
reliefe
of
others
,
and
setteth
out
the
giuer
of
them
with
a
good
conscience
.
The
third
kind
of
men
that
offend
in
this
behalfe
,
ar
those
sort
which
when
they
haue
herde
that
the
increase
of
things
commeth
of
the
lords
blissing
,
becom
more
slouthful
&
slask
,
and
neglect
the
labour
of
their
vocation
,
where
as
Dauid
in
his
psalme
speaketh
ageynst
it
.
Blissed
is
the
man
that
feareth
the
Lord
,
and
delyghteth
altogither
in
his
wayes
,
thou
shalt
eate
the
labour
of
thy
handes
.
Blissed
art
thou
,
and
well
at
ease
shalt
thou
bée
.
〈…〉
and
thou
shalt
bée
well
at
ease
.
If
many
now
a
dayes
would
folow
this
rule
,
they
should
féele
the
Lords
blissing
.
The
fourth
sort
of
offenders
in
this
case
,
is
of
them
that
neither
call
vpon
God
when
they
vse
his
blissing
:
nor
call
vpon
him
for
helpe
▪
nor
yéeld
him
thanks
for
his
blissing
.
Let
vs
learne
héere
therfore
by
this
present
miracle
both
that
men
ought
too
labour
,
and
that
the
successe
and
blissing
of
the
labour
commeth
onely
of
God
,
in
what
state
so
euer
a
man
bée
.
If
a
man
bée
set
ouer
of
hers
,
as
a
magistrate
,
a
leuetenant
,
and
a
master
of
a
house
,
let
him
thinke
thus
.
I
will
labor
lustely
in
the
feare
of
God
,
I
will
serue
God
,
&
I
will
call
vpon
him
,
that
he
may
prosper
my
labours
.
When
the
husbandman
tilleth
his
ground
,
when
he
soweth
it
,
when
he
carieth
his
haruest
into
the
barne
,
let
him
haue
God
before
his
eyes
,
let
him
know
that
all
blissing
is
of
the
Lorde
,
let
him
call
vpon
him
,
that
he
will
vouchsafe
too
prosper
his
labour
,
and
too
bestowe
his
blissing
vppon
him
.
So
also
let
the
preacher
doo
:
let
him
teache
,
admonishe
and
exhort
:
but
yet
at
the
commaundement
of
Chryste
,
and
in
the
feare
of
God
.
But
perchaunce
thou
wilt
obiecte
:
I
doo
my
duetie
,
I
till
the
grounde
,
I
preache
the
gospell
,
I
instructe
my
householde
,
but
too
no
purpose
,
my
paynefulnesse
hath
no
good
successe
.
Lerne
héere
of
Peter
what
thou
wantest
.
Peter
laboured
in
vayne
,
vntill
he
had
taken
Chyrst
too
him
intoo
the
ship
.
Therfore
according
too
Peters
example
,
giue
thou
credit
vntoo
Chryst
,
bée
not
slacke
,
but
labour
in
Chrysts
name
,
and
thou
shalt
sée
how
the
Lord
will
blisse
thée
.
But
I
(
sayst
thou
)
sée
the
woorst
men
commonly
most
too
bée
luckie
,
and
contrarywise
,
I
sée
the
godly
oftentimes
most
miserable
.
I
say
no
more
,
but
marke
the
end
.
Wherfore
consider
this
answere
of
Dauids
,
whiche
is
in
the
.xxxvj.
Psalm.
I
sawe
the
vngodly
(
sayeth
hée
)
lustie
and
flourishing
as
the
gréene
Bay
:
and
I
passed
by
,
and
beholde
hée
was
gone
:
and
I
sought
him
,
and
hée
was
not
too
bée
found
.
So
,
all
the
glory
of
the
vngodly
is
a
vanishing
smoke
.
Contrarywise
,
hée
that
feareth
the
Lorde
shall
not
bée
remoued
for
euer
.
Wée
haue
examples
.
I
pray
you
wher
are
now
those
glorious
Giants
?
They
are
swalowed
vp
in
the
floud
.
Where
is
the
rich
glutton
?
Hée
lyeth
in
torments
.
On
the
contrary
parte
,
where
is
Abraham
?
where
is
Dauid
?
where
is
poore
Lazarus
?
In
heauen
,
wher
they
enioy
true
blissednesse
.
These
mennes
examples
let
vs
folow
.
¶
Of
the
fourth
.
WHiche
thing
when
Simon
sawe
,
hee
fell
downe
at
Iesus
feete
,
saying
.
Departe
from
mee
O
Lorde
,
for
I
am
a
sinner
.
Sée
héere
what
happened
too
Peter
and
his
fellowes
by
this
taking
of
fishe
.
Peter
is
sore
afrayd
,
and
willeth
Chryst
too
depart
from
him
.
What
ought
he
not
rather
too
haue
sayd
Lord
tary
still
with
mée
,
that
wée
may
haue
good
lucke
in
fishing
?
Like
as
Peter
vppon
this
miracle
acknowledged
him selfe
a
miserable
sinner
:
so
acknowledged
hée
Chryste
too
bée
rightuous
,
&
endued
with
the
power
of
the
Godhead
.
Wherfore
hée
falleth
downe
at
his
féete
also
.
Uerely
men
desire
the
presence
of
GOD
:
How
bée
it
,
as
soone
as
they
perceyue
him
too
bée
come
,
by
and
by
they
flée
awaye
,
and
are
afrayde
,
by
reason
that
their
conscience
accuseth
them
of
sinne
,
vntill
they
bée
chéered
by
the
voyce
of
God
,
and
féel
comfort
ageinst
the
remorse
of
sinne
:
according
as
the
Lord
in
this
place
chéereth
vp
him
that
was
afrayde
,
saying
:
Feare
not
,
from
hence
foorth
thou
shalt
bee
a
fisher
of
men
.
Héere
hée
not
onely
chéereth
vp
Peter
,
but
also
chooseth
him
too
bée
an
Apostle
,
that
in
his
time
hée
may
catche
men
with
the
woorde
of
his
preaching
.
For
as
fishes
are
caught
with
a
net
:
so
are
men
caught
by
the
woord
of
preaching
,
&
gathered
out
of
the
Sea
of
their
sins
,
intoo
the
churche
of
Chryst
:
not
too
bée
killed
,
but
too
liue
blissedly
for
euer
through
Iesus
Chryst
our
Lord
,
too
whom
bée
honor
,
praise
,
and
power
for
euer
and
euer
.
Amen
.
Vpon
the
.vj.
Sunday
after
Trinitie
.
¶
The
Gospel
.
Math.
v.
IESVS
sayde
vntoo
his
Disciples
:
except
your
rightuousnesse
exceede
the
rightuousnesse
of
the
Scribes
and
Pharisies
,
yee
cannot
enter
intoo
the
kingdome
of
Heauen
.
Yee
haue
herde
that
it
was
sayde
vntoo
them
of
olde
time
:
Thou
shalt
not
kil
:
whosoeuer
killeth
,
shal
bee
in
daunger
of
iudgement
.
But
I
say
vntoo
you
,
that
whosoeuer
is
angry
with
his
brother
(
vnaduisedly
)
shal
bee
in
daunger
of
iudgement
.
And
whosoeuer
sayth
vnto
his
brother
Racha
:
shal
bee
in
danger
of
a
counsel
.
But
whosoeuer
sayth
,
thou
Foole
:
shal
bee
in
daunger
of
Hel
fire
.
Therfore
if
thou
offrest
thy
gift
at
the
altar
,
and
ther
remembrest
that
thy
brother
hath
oughte
ageinst
thee
,
leaue
there
thine
offring
before
the
altar
,
and
go
thy
way
firste
and
bee
reconciled
too
thy
brother
,
and
then
come
&
offer
thy
gift
.
Agree
with
thine
aduersary
quickly
,
whiles
thou
art
in
the
way
with
him
,
leaste
at
any
time
the
aduersary
deliuer
thee
to
the
Iudge
,
and
the
Iudge
deliuer
thee
too
the
Minister
,
and
then
thou
bee
cast
intoo
Prison
.
Verely
I
saye
vntoo
thee
:
thou
shalt
not
come
out
thence
,
til
thou
haue
payd
the
vttermoste
farthing
.
The
exposition
of
the
text
.
THis
text
is
a
péece
of
that
sermon
that
Chryst
made
too
his
Disciples
in
the
mountain
after
he
had
newly
chosen
them
:
wherin
(
too
speak
bréefly
)
hée
teacheth
them
that
hée
came
not
too
breake
the
law
,
but
too
fulfill
it
.
And
bicause
the
Phariseys
béeing
interpreters
of
the
law
,
misconstrued
and
wrested
the
law
of
God
:
Chryst
correcteth
their
errour
,
and
interpreteth
the
law
.
For
they
thought
that
the
doctrine
of
the
lawe
perteyned
only
too
the
outward
déedes
.
Contrarywise
,
Chryst
proueth
that
it
perteineth
too
the
innermost
conceits
of
the
hart
.
Afterward
in
the
same
sermon
Chryst
prescribeth
a
forme
of
giuing
Almesse
,
an
order
of
fasting
,
and
the
maner
of
praying
.
All
which
things
tende
too
this
end
,
that
men
should
vnderstand
how
farre
they
are
off
from
the
perfection
of
Gods
law
,
and
how
néedfull
Chrysts
comming
was
,
on
whom
whosoeuer
beléeueth
,
is
exempted
from
the
power
of
the
law
,
and
from
damnation
.
Thus
much
concerning
the
effect
of
Chrysts
sermon
in
the
mount
.
How béeit
this
parcell
of
that
Sermon
,
which
is
red
in
the
church
this
day
(
as
you
haue
herd
)
fyndeth
fault
with
the
Pharisaicall
rightuousnesse
,
and
alledging
the
fifthe
commaundement
of
the
law
sheweth
how
farre
the
Pharisies
ouershot
themselues
in
interpreting
the
law
.
For
like
as
these
thought
it
ynough
,
too
abstein
from
killing
with
the
hande
:
so
Chryst
denounceth
them
giltie
of
this
lawe
,
not
only
which
commit
outward
murther
,
but
all
those
that
think
any
thing
ageinst
their
neighbour
,
according
as
wée
shall
héer
anone
.
The
places
are
two
.
-
1
Of
thrée
sortes
of
righteousnesse
,
Pharisaicall
,
of
the
law
,
and
Chrysten
.
-
2
An
exposition
of
the
fifth
commaundement
.
¶
Of
the
third
.
EXcept
your
rightuousnesse
exceede
the
rightuousnesse
of
the
Scribes
and
Phariseys
,
yee
shall
not
enter
into
the
kingdome
of
heauen
.
Too
the
intent
wée
may
vnderstande
these
things
aryght
,
wée
must
néedes
speake
of
thrée
sorts
of
rightuousnesse
.
Of
the
Pharisaicall
rightuousnesse
whiche
Chryste
reproueth
héere
.
Of
the
Ryghtuousnesse
that
commeth
by
the
law
,
which
God
commendeth
too
vs
by
his
owne
voyce
:
&
of
the
christen
righteousnesse
,
through
which
only
we
stand
before
God
.
The
Pharisaicall
righteousnesse
is
described
.
Math.
15.
of
which
description
these
bée
the
peculiar
poyntes
.
First
they
accuse
Chryst
,
so
farre
is
it
from
their
thoughte
too
acknowledge
him
for
their
redéemer
.
Ageyne
,
they
doo
all
things
too
the
intent
too
bée
séene
of
men
.
They
are
hypocrites
,
appéering
outwardly
religious
and
holy
:
wheras
for
all
that
,
they
are
enimies
of
God
and
all
godly
men
,
whom
they
snatch
at
like
mad
doggs
.
Also
they
make
Gods
commaundement
voyde
for
mens
traditions
sake
.
For
in
place
of
Gods
commaundementes
,
they
thruste
in
mennes
deuises
,
too
worship
God
withall
whither
he
will
or
no.
This
is
the
greatest
stubbornesse
ageinst
God
that
can
bée
.
For
in
this
case
not
only
god
is
despised
,
and
more
is
attributed
too
mans
folly
than
too
Gods
wisedome
:
but
also
through
mens
traditions
,
the
zele
of
Religion
is
abolished
too
godward
,
and
the
woorks
of
charitie
plucked
vp
by
the
rootes
.
Ouermore
they
preace
vntoo
God
with
their
lips
,
and
their
hart
is
farre
from
him
.
Besides
this
,
they
are
layde
too
deuour
widowes
houses
,
while
they
draw
them
to
themselues
couetously
vnder
pretence
of
holynesse
.
Furthermore
,
they
loue
the
highest
roomes
,
wherby
is
noted
their
pride
.
Last
of
all
,
they
shut
vp
the
kingdome
of
heauen
before
men
,
while
by
their
false
interpretation
of
the
lawe
,
they
withdraw
men
from
the
frutes
of
Chryst.
In
conclusion
,
they
are
like
too
whytelymde
toombes
,
as
Chryst
sayth
:
for
outwardly
they
séeme
holy
,
but
inwardly
they
swarme
with
vnpure
affections
.
Wée
haue
an
example
in
the
Pharisey
that
went
vp
intoo
the
Temple
with
the
Publicane
:
who
not
onely
boasted
of
his
owne
good
woorkes
,
fasting
,
and
Tenths
,
but
also
backbyted
his
neighbour
.
So
did
he
openly
transgresse
the
whole
lawe
of
God
,
conteyned
in
the
first
&
second
Table
:
and
yet
neuerthelesse
he
thought
himselfe
rightuous
,
and
that
he
had
earned
heauen
with
his
woorks
.
By
these
things
that
haue
bin
spoken
hithertoo
,
wée
may
gather
this
description
of
the
Pharisaicall
rightuousnesse
.
Pharisaicall
ryghtuousnesse
consisteth
in
outwarde
woorks
,
voyde
of
the
feare
of
God
,
and
of
Faith
in
God
:
whiche
as
it
looketh
for
heauen
at
Gods
hande
,
as
a
reward
of
his
woorks
,
so
it
hunteth
for
prayse
at
mens
hands
for
the
visour
of
counterfet
holynesse
.
It
is
no
maruell
therefore
that
Chryst
sayeth
:
Except
your
rightuousnesse
exceede
the
rightuousnesse
of
the
Scribes
and
Pharisies
,
yee
shall
not
enter
intoo
the
kingdome
of
heauen
.
And
thus
much
concerning
the
Pharisaicall
rightuousnesse
.
Now
let
vs
speake
a
little
of
the
rightuousnesse
that
commeth
by
the
law
.
Concerning
the
rightuousnesse
of
the
Lawe
,
I
will
say
foure
things
.
First
what
it
is
.
2
Whither
any
man
may
bée
iustified
by
the
law
.
3
What
is
the
vse
of
the
lawe
.
4
How
the
law
is
abrogated
too
them
that
beléeue
in
Christ
.
The
rightuousnesse
of
the
lawe
is
a
perfect
pure
and
continuall
obedience
towards
the
lawe
of
God
.
Or
it
is
a
continuall
and
perfect
louing
of
God
&
our
neighbor
.
For
thus
sayth
the
law
:
Thou
shalt
loue
the
Lorde
thy
God
with
all
thy
hart
,
with
all
thy
soule
,
with
all
thy
strengthe
,
and
thy
neyghbour
as
thy selfe
.
For
the
lawe
of
God
(
which
is
the
rule
of
the
rightuousnesse
of
the
law
)
requireth
not
outward
obedience
only
:
but
it
requireth
at
all
men
a
perfect
,
pure
,
&
continuall
obedience
towards
God
.
And
as
it
promiseth
life
and
saluation
too
them
that
obey
:
so
it
threateneth
euerlasting
death
too
them
that
performe
not
this
obedience
.
It
is
not
content
with
the
outwarde
visoure
,
but
it
requireth
a
pure
hart
,
thoughts
agreable
too
Gods
law
,
and
a
forwarde
and
redy
will
too
Godward
:
yea
&
a
full
and
continuall
tunablenesse
in
all
the
powers
both
inward
and
outward
,
agréeable
too
the
will
of
God
.
That
the
lawe
requireth
suche
a
ryghtuousnesse
,
it
appéereth
by
the
interpretation
of
Chryst
,
and
by
this
saying
of
Paule
.
The
lawe
is
spirituall
,
but
I
am
carnall
:
therfore
requireth
it
spirituall
obedience
.
Wée
sée
what
the
rightuousnesse
of
the
lawe
is
.
Now
in
the
seconde
place
is
demaunded
,
whither
any
one
in
all
mankinde
may
bée
iustified
by
this
rightuousnesse
of
the
lawe
.
Too
whiche
question
I
answere
simply
,
that
no
man
at
any
time
after
Adams
fall
(
saue
onely
Chryst
)
became
rightuous
,
before
God
by
obedience
of
the
Lawe
:
and
that
will
I
proue
by
foure
reasons
.
The
first
:
mannes
nature
is
vncleane
,
and
stayned
with
the
filthinesse
of
sin
,
and
therfore
it
can
no
more
yéelde
pure
obedience
towards
God
,
than
a
troubled
muddie
spring
can
yéelde
pure
and
cléere
water
:
or
than
a
rotten
tree
can
bring
foorth
good
frute
.
Wherevppon
Esay
.
64.
cryeth
out
that
all
our
rightuousnesse
is
like
a
most
vncleane
cloth
.
The
seconde
:
All
men
fynde
in
them selues
,
that
that
obedience
whiche
they
perfourme
too
the
lawe
of
God
,
hath
foure
poyntes
disagréeing
with
the
lawe
of
God
.
For
first
mans
obedience
is
but
now
and
then
and
by
startes
:
wheras
Gods
lawe
requireth
a
continuall
obedience
.
Secondly
,
it
is
defiled
:
for
the
hart
of
man
is
vncleane
,
from
whence
it
procéedeth
.
Thirdly
,
it
is
vnperfect
:
for
it
is
not
performed
according
too
the
streyghtnesse
of
the
law
.
And
fourthly
,
it
is
glosed
with
euill
opinions
.
The
third
:
the
Scripture
auoucheth
in
playne
termes
;
that
no
man
is
rightuous
by
the
lawe
,
no
not
one
.
And
Dauid
sayth
:
Lord
,
if
thou
looke
streightly
vpon
sinne
,
who
shal
abyde
it
?
Also
:
No
man
liuing
shall
bée
found
rightuous
in
thy
syght
:
that
is
too
wit
,
by
the
déedes
of
the
law
.
The
fourth
:
If
men
may
become
rightuous
by
the
déeds
of
the
lawe
,
wée
should
haue
no
néede
of
the
rightuousnesse
of
Chryst.
Héervpon
sayth
Paule
.
Gal.
2.
If
rightuousnesse
come
by
woorks
,
then
hath
Chryst
died
in
vayne
.
For
he
died
for
our
sinnes
,
and
rose
ageyne
for
our
iustification
.
Héereby
it
appéereth
,
that
no
man
hath
the
rightuousnesse
which
the
lawe
requireth
.
Nowe
foloweth
the
thirde
question
concerning
the
vse
of
the
lawe
,
and
what
is
it
.
Of
Gods
lawe
there
bée
thrée
vses
:
that
is
too
wit
.
Outward
,
Inwarde
,
and
Spiritual
.
The
outward
vse
belongeth
too
this
outward
man
,
that
we
may
liue
honestly
in
this
life
:
whiche
vse
is
common
too
it
with
ciuill
lawes
and
ordinaunces
of
menne
.
The
inwarde
vse
perteyneth
too
the
olde
man
:
for
the
law
reueleth
Gods
wrath
vntoo
vs
,
by
laying
oure
sinnes
before
vs
.
The
spirituall
vse
perteyneth
too
the
new
man
,
that
through
fayth
wée
shoulde
begin
too
yéelde
obedience
vntoo
God
according
too
his
lawe
,
so
farrefoorth
(
at
least
wise
)
as
may
be
doone
in
this
corruption
:
whiche
obedience
is
acceptable
too
God
for
our
fayths
sake
in
Chryst.
Now
foloweth
the
fourth
question
.
For
when
the
godlye
minde
héereth
,
that
the
lawe
pronounceth
them
all
accursed
whiche
performe
not
perfect
obedience
too
the
law
:
it
beginneth
too
feare
the
sentence
of
the
law
.
Héere
therefore
it
is
too
bée
knowne
,
that
Gods
lawe
is
abrogated
and
vtterly
abolished
too
the
godly
,
as
muche
as
concerneth
the
curse
therof
.
For
so
that
wée
beléeue
on
Chryste
,
Chryst
hath
taken
vpon
him
the
curse
of
the
law
for
vs
.
Wheruppon
Paule
sayeth
:
Chryste
became
accursed
for
vs
.
And
Iohn
.
3.
Hée
that
beléeueth
not
in
the
Sonne
,
the
wrath
of
God
abideth
vpon
him
.
And
in
his
Epistle
:
The
bloud
of
Iesus
Chryste
clenseth
vs
from
all
iniquitie
,
that
is
,
from
the
curse
that
should
haue
bin
due
too
vs
for
oure
iniquitie
.
And
so
haue
wée
bréefly
tolde
what
is
the
rightuousnesse
of
the
lawe
:
that
no
man
becommeth
rightuous
by
the
woorks
of
the
law
:
what
is
the
vse
of
the
law
:
and
how
farre
foorth
Gods
law
is
abrogated
.
Now
is
a
little
too
bée
sayde
,
concerning
Chrysten
rightuousnesse
,
that
wée
may
vnderstande
wherein
it
is
too
bée
preferred
before
the
Pharisaicall
rightuousnesse
.
Christen
rightuousnesse
is
Christs
obedience
imputed
to
them
that
beléeue
in
him
.
For
according
too
the
right
méening
of
the
gospel
,
he
is
rightuous
whose
sins
God
forgiueth
,
&
too
whom
he
imputeth
the
rightuousnes
of
his
son
,
&
accepteth
him
fréely
too
euerlasting
life
.
For
whosoeuer
beléeueth
in
Chryste
,
for
as
muche
as
of
a
giltie
person
hée
is
made
vngiltie
,
and
of
an
vnrightuous
person
is
made
rightuous
through
Chrystes
rightuousnesse
,
which
is
imputed
vntoo
him
:
Hée
is
sayde
too
bée
iustified
,
or
too
become
rightuous
.
And
that
Chrysts
rightuousnesse
is
imputed
too
him
that
beléeueth
,
it
is
proued
by
many
textes
of
Scripture
.
Hée
that
beléeueth
on
him
that
instifieth
the
vngodly
,
vntoo
him
is
his
fayth
imputed
for
rightuousnesse
.
And
Rom.
the
.5
.
Cha.
Like
as
by
the
disobedience
of
one
man
many
became
sinners
:
so
by
the
obedience
of
one
man
Iesus
Chryst
,
many
become
rightuous
.
2.
Corin.
5.
Him
that
knewe
no
sinne
hée
made
sinne
,
that
wée
might
become
rightuous
before
GOD
in
him
.
And
that
too
this
rightuousnesse
of
the
Gospel
,
the
woorks
of
the
law
are
not
required
:
many
testimonies
proue
.
Rom.
3.
Wée
suppose
that
a
man
is
iustified
by
Fayth
,
without
the
woorkes
of
the
Lawe
.
And
Gal.
2.
Wée
knowe
that
a
man
is
not
iustified
by
the
déedes
of
the
law
,
but
by
fayth
in
Iesus
Chryst
:
and
wée
beléeue
in
Chryst
Iesus
,
that
wée
might
bée
iustified
by
fayth
,
and
not
by
the
déeds
of
the
Lawe
.
Héeruppon
now
is
concluded
,
that
Chrystian
iustification
is
an
acquiting
of
that
person
from
sinne
that
beléeueth
in
Chryst
,
and
an
imputing
of
Chrystes
rightuousnesse
vntoo
him
,
and
an
accepting
of
him
vntoo
eternall
life
freely
for
Chrystes
sake
.
Thus
muche
bréeflye
concerning
the
thrée
sortes
of
rightuousnesse
.
Nowe
wyll
I
adde
a
fewe
thyngs
touchyng
the
difference
.
And
first
I
will
tell
how
christen
rightuousnesse
differeth
from
the
ryghtuousnesse
of
the
Lawe
:
and
afterwarde
how
it
differeth
from
the
rightuousnesse
of
the
Pharisies
.
The
first
difference
therfore
betwéene
the
rightuousnesse
of
the
Lawe
and
the
chrysten
ryghtuousnesse
,
is
that
the
ryghtuousnesse
of
the
Lawe
,
is
of
the
woorkes
of
the
Lawe
,
but
the
Ryghtuousnesse
of
the
Gospell
,
is
wythoute
the
woorks
of
the
Law
.
The
second
is
that
the
rightuousnesse
of
the
law
,
is
the
rightuousnesse
of
the
woorker
:
but
the
ryghtuousnesse
of
the
gospel
is
the
rightuousnesse
of
the
beléeuer
.
The
third
is
,
that
the
rightuousnesse
of
the
law
is
not
imputed
fréely
:
but
commeth
to
passe
of
the
desert
of
a
mans
own
obedience
,
but
the
rightuousnesse
of
the
gospell
is
imputed
without
desert
of
a
mans
owne
obedience
.
The
fourth
is
,
that
the
rightuousnesse
of
the
law
is
a
formall
rightuousnesse
,
as
which
is
framed
to
a
man
by
his
iust
dealings
:
but
the
rightuousnesse
of
the
gospell
is
an
imputed
rightuousnesse
,
when
the
iust
dealyngs
of
Chryst
are
imputed
too
him
that
beléeueth
.
Therefore
that
man
is
saide
too
bée
iustified
according
too
the
forme
of
the
lawe
,
whiche
of
an
vnrightuous
person
,
becommeth
rightuous
through
his
owne
iust
dealing
and
fulfilling
of
the
law
,
according
too
this
saying
:
The
man
that
dooth
these
things
,
shall
liue
in
them
.
But
he
is
said
too
bée
iustified
after
the
maner
of
the
Gospell
,
who
of
a
giltie
person
is
made
not
giltie
,
by
reason
of
Chrysts
rightuousnesse
,
whiche
is
taken
hold
on
by
Fayth
.
The
rightuousnesse
of
the
lawe
is
a
perfect
obedience
of
a
man
too
the
lawe
of
GOD
.
But
the
Chrysten
or
Gospellcuyghtuousnesse
,
is
Chrysts
obedience
imputed
too
him
that
beléeueth
.
A
rightuous
man
after
the
lawe
is
hée
that
dealeth
iustly
and
vprightly
,
according
too
the
méening
of
the
lawe
:
But
he
is
rightuous
after
the
gospell
too
whom
God
forgyueth
his
sinne
,
and
imputeth
Chrystes
ryghtuousnesse
,
and
whom
he
accepteth
too
eternall
lyfe
freely
for
Chrystes
sake
.
Iustification
after
the
lawe
,
is
an
abling
a
man
before
God
for
the
soundenesse
and
perfection
of
his
obedience
too
Gods
law
:
but
christian
or
Gospell
iustification
is
an
abling
of
man
before
God
for
the
soundnesse
and
perfection
of
Chrysts
obedience
too
God
the
father
.
Thus
haue
wée
the
difference
betwéene
the
christen
rightuousnesse
and
the
rightuousnesse
of
the
lawe
.
Now
let
vs
sée
howe
the
Christian
rightuousnesse
exceedeth
the
rightuousnesse
of
the
Pharisies
.
The
Chrysten
rightuousnesse
excéedeth
the
Pharisaicall
in
these
foure
things
.
In
cause
,
qualitie
,
effecte
and
ende
.
The
cause
of
christen
rightuousnesse
is
God
,
Chrystes
desert
and
fayth
,
taking
hold
of
the
benefit
offered
:
but
the
cause
of
Pharisaical
rightuousnesse
is
,
mans
hypocrisie
,
ignorance
of
Gods
rightuousnesse
,
and
outward
obseruaunce
of
mens
traditions
.
The
qualitie
of
christen
rightuousnesse
is
the
obedience
and
fulfilling
of
the
lawe
in
Chryst
:
but
the
qualitie
of
Pharisaicall
rightuousnesse
:
is
but
only
an
outward
visour
of
feyned
and
counterfeyt
holynesse
.
The
effect
of
Christen
rightuousnesse
is
newnesse
of
spirite
,
the
feare
of
God
,
true
godlynesse
,
inuocation
,
true
humilitie
,
patience
,
and
a
beginning
of
obedience
towards
Gods
lawe
,
in
so
much
that
a
man
béeing
iustified
by
fayth
,
desires
nothing
so
much
as
to
obey
God
.
Too
bée
bréefe
,
his
chéefe
pleasure
is
in
the
law
of
the
Lord
,
after
he
knoweth
that
damnation
is
taken
away
by
Christs
merit
:
but
the
effect
of
Pharisaicall
rightuousnesse
,
is
pryde
,
glorying
before
God
,
superstition
,
disdeyne
of
ones
neighbour
,
and
(
too
bée
short
)
such
as
the
trée
is
,
such
is
his
frute
.
For
an
euil
trée
can
not
bring
foorth
good
frute
.
The
ende
of
Christen
rightuousnesse
is
too
haue
peace
with
God
,
too
haue
accesse
vntoo
God
,
too
giue
glorie
vntoo
God
,
and
finally
too
obteyne
euerlasting
life
fréely
for
Chrysts
sake
:
but
the
end
of
Pharisaical
rightuousnesse
,
is
too
giue
prayse
too
a
mans
owne
selfe
,
and
too
take
it
from
God
,
and
too
vaunt
among
men
:
vppon
whiche
at
length
shall
ensue
horrible
punishment
,
vnlesse
there
bée
a
turning
too
the
Lorde
.
Let
this
suffise
concerning
the
thrée
sorts
of
rightuousnesse
,
&
the
differences
of
them
,
the
which
it
is
behouefull
too
beare
in
minde
.
¶
Of
the
second
.
THe
fifth
commaundement
,
Thou
shalt
not
kill
,
the
Lorde
interpreteth
himself
,
too
the
intent
too
confute
the
false
interpretation
of
the
Pharisies
.
They
thought
that
only
outward
murther
was
prohibited
.
But
Chryst
looked
déepelier
intoo
the
lawe
,
and
spyed
out
thrée
of
her
murthers
beside
the
outward
manslaughter
.
Yee
haue
herd
(
sayth
hée
)
how
it
was
sayde
too
them
of
olde
tyme
:
Thou
shalt
not
kill
:
for
who
so
euer
killeth
,
shall
bee
in
daunger
of
Iudgement
.
That
is
too
saye
,
who
so
euer
shall
kyll
a
man
,
shall
bée
giltie
before
the
iudgement
:
for
in
this
place
hée
speaketh
of
outwarde
manslaughter
,
and
the
punishment
thereof
,
whiche
is
a
ciuil
condemnation
by
the
Lawe
.
That
was
called
the
iudgemente
,
wherein
sate
thrée
men
,
at
suche
time
as
the
cases
were
easie
too
bée
discussed
.
For
hée
that
had
comitted
outward
murther
with
his
hand
,
was
giltie
of
death
by
the
sentence
of
the
Lawe
:
whiche
sentence
few
were
able
too
pronounce
.
Héer
hée
speaketh
onely
of
mannes
iudgement
by
the
sentence
of
the
law
.
For
the
spiritual
iudgement
(
which
was
the
curse
)
was
sufficiently
known
.
Now
foloweth
the
interpretation
.
But
I
saye
vntoo
you
,
hee
that
is
angry
wyth
his
brother
,
is
in
daunger
of
iudgement
.
Héere
hée
putteth
anger
among
the
kindes
of
murther
.
The
Pharisies
perceyued
not
that
thys
was
forbidden
by
the
fifth
commaundement
.
Wherfore
hée
sayth
:
But
I
say
vntoo
you
:
As
if
he
had
sayd
:
The
Pharisies
holde
opinion
,
that
he
onely
breaketh
the
fifth
commaundement
,
that
hathe
killed
a
man
with
his
hande
.
But
I
say
vntoo
you
,
that
this
lawe
requireth
more
.
For
it
also
forbiddeth
anger
whiche
procéedeth
not
of
a
iust
cause
,
and
tendeth
not
too
a
good
end
.
Then
addeth
hée
also
another
sinne
of
the
fifth
commaundement
:
And
whosoeuer
shall
say
vntoo
his
brother
,
Racha
,
that
is
,
hée
that
by
any
signe
sheweth
him selfe
too
scorne
his
neyghboure
,
is
in
daunger
of
a
counsell
:
Wherein
thrée
and
twentie
Iudges
satte
vppon
the
hearing
of
greater
cases
.
Furthermore
,
who
so
euer
shall
saye
vntoo
his
brother
Foole
,
is
in
daunger
of
Hell
fire
.
That
is
too
saye
,
hée
that
rayleth
and
outrageth
ageynste
his
neyghboure
,
is
an
offender
ageynste
Gods
lawe
,
and
consequently
in
daunger
of
the
paynes
of
Hell
.
Héere
Gods
iudgemente
is
compared
too
a
Senate
of
thrée
score
and
eleuen
Iudges
,
whiche
satte
vppon
the
hearing
of
the
chéefest
and
weyghtiest
cases
.
Too
bée
bréefe
,
by
the
fifth
commaundemente
are
forbidden
,
firste
all
thoughtes
,
whereby
wée
thinke
any
euill
towardes
oure
neighbour
.
Secondly
,
all
signes
of
contempt
of
oure
neyghbour
.
Thirdly
all
bitter
woordes
ageynst
our
neighboure
,
as
raylings
or
reuilings
.
Fourthlye
outwarde
murther
.
And
contrarywise
,
are
commaunded
all
woorkes
that
are
repugnant
too
these
:
as
too
beare
a
fréendlye
harte
towardes
oure
neighbour
,
too
shewe
our
good
wil
towardes
our
neighboure
by
outwarde
signes
,
and
too
defend
and
saue
his
person
from
wrong
.
Howbéeit
too
the
intent
that
Christ
might
shew
how
néedfull
is
loue
towardes
one
neighbour
,
and
how
pernicious
is
iniurie
doone
vntoo
oure
neighbour
:
hée
giueth
twoo
counsels
,
whiche
conteine
twoo
arguments
.
The
one
is
taken
of
the
harme
whiche
a
man
that
dooth
wrong
too
his
neighbour
,
runneth
intoo
before
the
iudgement
of
God
.
The
other
is
taken
of
the
harme
,
wherintoo
hée
that
hath
hurt
his
neybour
falleth
,
before
the
iudgement
of
man
.
The
firste
standeth
thus
:
If
thou
offer
thy
gift
at
the
altar
.
Hée
put
foorth
an
example
that
agréed
too
that
time
,
and
that
people
,
while
the
common
weale
of
Moises
was
yet
standing
.
And
the
méening
of
this
saying
is
this
,
GOD
accepteth
not
thy
gift
if
thou
hate
thy
brother
,
that
is
too
say
:
No
seruice
is
acceptable
too
God
,
which
is
doon
by
him
that
is
out
of
charitie
with
his
neighbor
.
But
what
is
the
méening
of
this
rule
?
That
God
liketh
nothing
that
commeth
from
his
enimy
,
for
the
gifts
of
enimies
are
no
giftes
.
And
in
this
respecte
,
Iohn
sayth
:
He
that
sayeth
I
loue
God
,
and
hateth
his
brother
,
is
a
lyer
.
For
the
continual
and
naturall
frute
of
louing
God
,
is
the
loue
of
a
mannes
neighbour
.
He
that
loueth
mée
,
kéepeth
my
commaundements
.
Then
wheras
this
frute
is
not
,
it
is
certeine
that
the
trée
is
euil
.
Therfore
whosoeuer
loueth
not
his
neighbour
dooth
offer
sacrifice
too
God
in
vaine
.
In
the
Scripture
,
prayer
is
a
sacrifice
:
but
thou
prayest
in
vaine
if
thou
hate
thy
neighbour
.
Thankesgiuing
is
the
calues
of
the
lippes
.
Now
if
thou
wilt
haue
them
accepted
of
God
,
first
bée
at
one
with
thy
neighbour
,
and
then
offer
in
Fayth
.
The
crosse
is
a
sacrifise
,
so
it
be
tempered
with
fayth
,
for
without
fayth
it
is
a
iust
punishment
of
sinne
.
The
kéeping
of
the
Sabboth
is
a
seruice
that
pleaseth
God
:
yet
it
is
defiled
with
hatred
towardes
a
mans
neighbour
.
Almesse
is
called
in
the
Scripture
a
sacrifise
of
good
sent
.
But
Paule
saith
,
if
I
spend
all
my
substance
vpon
the
poore
,
and
haue
no
charitie
:
I
am
nothing
.
And
in
likewise
is
too
be
iudged
of
euery
good
work
which
God
requireth
.
Héere
let
euery
man
examin
himself
,
and
not
take
a
deceitful
balance
.
The
second
standeth
thus
.
Bee
reconciled
too
thy
brother
while
thou
art
yet
in
the
way
.
&c.
He
that
offendeth
&
hurteth
his
brother
,
falleth
intoo
the
hands
of
the
Magistrate
,
&
shall
bée
cast
intoo
prison
,
from
whence
hée
shal
not
bée
dispatched
,
vntil
hée
haue
made
ful
amends
for
his
harmes
.
Wherefore
too
the
intent
this
come
not
too
passe
,
thou
must
be
reconciled
too
thy
neighbour
betimes
:
Therfore
séeing
that
without
charitie
thou
woorshippest
God
in
vaine
,
and
fallest
in
daunger
of
the
Magistrate
:
thou
art
counselled
too
bée
in
charitie
with
thy
neighbour
.
Héerwith
agréeth
the
saying
of
God
:
He
that
hath
not
shewed
mercy
,
shall
féel
iudgement
without
mercy
.
Héeruntoo
perteineth
also
the
parable
of
the
detter
,
to
whom
God
forgaue
all
the
det
.
&c.
But
the
Papists
vpon
this
place
doo
builde
their
Purgatorie
,
wherof
they
preache
at
this
day
in
their
Churches
:
too
whom
I
answere
.
1
In
these
woordes
is
no
mencion
made
of
Purgatorie
,
whereintoo
hée
that
hath
hurte
his
neighbour
,
is
caste
by
the
Magistrate
.
2
Bicause
they
flée
too
the
Allegorie
,
let
them
know
that
they
leaue
too
a
weak
foundation
.
For
first
no
Allegorie
is
too
be
admitted
,
vnlesse
it
can
bée
confirmed
by
the
expresse
woord
of
God
.
Secondly
,
no
Allegorie
is
too
bée
allowed
,
that
fighteth
with
the
ground
of
our
fayth
.
Thirdely
,
no
Allegorie
is
too
bée
accepted
,
eyther
wherein
there
is
any
absurditie
,
or
wherupon
ensueth
any
absurditie
.
Therfore
in
as
muche
as
no
man
is
able
too
satisfie
this
commaundemente
fully
in
all
points
.
Let
vs
repente
,
let
vs
flée
vntoo
Chryste
,
and
then
let
vs
endeuer
too
obey
God
according
too
this
commaundement
as
muche
as
may
bée
,
by
the
help
of
Chryste
:
too
whome
bée
glory
world
without
end
.
Amen
.
Vpon
the
.vij.
Sunday
after
Trinitie
.
¶
The
Gospel
.
Mark
.
viij
.
IN
those
dayes
,
when
there
was
a
verye
greate
companie
,
and
had
nothing
too
eate
:
Iesus
called
hys
Dysciples
vntoo
hym
,
and
sayde
vntoo
them
:
I
haue
compassion
vpon
the
people
,
because
they
haue
beene
nowe
with
mee
three
dayes
,
and
haue
nothyng
too
eate
:
And
if
I
send
them
away
fasting
too
their
owne
houses
,
they
shall
faint
by
the
way
:
for
diuers
of
them
came
from
farre
.
And
his
Dysciples
answered
hym
:
Where
shoulde
a
man
haue
bread
heere
in
the
wildernesse
,
too
satisfie
these
?
And
hee
asked
them
:
how
manye
loaues
haue
yee
?
They
sayde
,
seuen
.
And
hee
commaunded
the
people
too
sitte
downe
on
the
ground
.
And
hee
tooke
the
seauen
loaues
:
And
when
hee
hadde
gyuen
thankes
,
hee
brake
and
gaue
to
his
Disciples
too
set
before
them
,
And
they
did
set
them
before
the
people
.
And
they
had
a
fewe
small
fisshes
.
And
when
hee
hadde
blessed
,
hee
commaunded
them
also
too
bee
set
before
them
.
And
they
did
eate
,
and
were
suffized
.
And
they
tooke
vp
of
the
broken
meate
that
was
lefte
,
seauen
baskettes
full
.
And
they
that
did
eate
,
were
aboue
foure
thousand
.
And
hee
sent
them
away
.
The
exposition
of
the
Text.
THis
Gospell
is
set
foorth
for
this
time
of
the
yéere
,
bicause
it
is
haruest
time
:
and
that
too
the
intent
too
do
vs
too
witte
,
that
Corne
and
frutes
of
the
earth
do
grow
by
gods
blessing
:
wherby
wée
shal
be
put
in
mind
to
be
thankfull
towards
God
for
this
his
gift
.
We
must
therefore
beléeue
without
all
doubt
,
that
God
giueth
vs
the
things
that
grow
out
of
the
ground
,
too
sustein
this
life
with
all
,
which
wée
must
vse
reuerently
,
as
giftes
reached
and
giuen
vntoo
vs
by
Gods
owne
hand
,
and
that
too
Gods
glorie
,
the
profit
of
our
neighbor
,
and
the
maintenance
of
our
own
state
.
Now
the
summe
of
this
Gospell
is
,
that
besides
that
Chryst
by
this
miracle
proueth
himselfe
too
●ée
the
true
Messias
,
endued
with
the
power
of
the
Godhead
,
he
sheweth
him selfe
also
too
haue
care
of
those
that
folow
him
,
according
too
his
promisse
:
First
séeke
the
kingdome
of
God
and
the
rightuousnesse
therof
,
and
all
things
else
shall
bée
cast
vntoo
you
.
The
places
bée
thrée
.
-
1
The
lot
of
them
in
this
life
that
folow
Chryst.
-
2
The
affection
of
Chryste
towardes
those
that
folowe
him
.
-
3
The
right
manner
of
vsing
Gods
gift
.
¶
Of
the
firste
.
WHen
there
was
a
very
great
companye
,
and
had
not
aught
too
eate
.
In
this
company
as
in
a
Table
,
is
shewed
vntoo
vs
what
is
the
lotte
of
them
that
folowe
Chryst
in
this
world
.
For
wée
must
come
too
the
possession
of
the
heauenly
kingdome
by
many
tribulations
.
This
companye
came
intoo
the
wildernesse
,
whereas
is
no
breade
,
but
hunger
,
daunger
,
and
death
.
The
same
fortune
shall
all
those
féele
that
will
folowe
Chryst.
Therefore
it
is
not
for
naught
,
that
Chryst
biddeth
him
that
will
bée
his
Disciple
,
too
deny
him selfe
,
and
take
vp
his
crosse
and
folowe
him
.
And
Paule
:
All
that
wil
liue
godlyly
in
Chryst
,
must
suffer
persecution
.
Notwithstanding
,
God
bée
thanked
for
it
,
our
case
(
for
all
that
)
is
better
than
theirs
that
séeme
happy
in
the
world
.
For
the
end
and
knitting
vp
wil
bée
ioyful
:
and
therfore
Chryst
sayth
:
Blissed
are
they
that
moorne
,
bicause
they
shall
receiue
comfort
.
But
what
is
the
cause
why
Chrystes
Disciples
shall
bée
afflicted
in
this
world
?
This
is
no
woonder
.
That
which
went
before
in
the
head
,
shall
folowe
in
the
members
,
as
long
as
this
world
standeth
.
And
that
is
,
bicause
that
in
the
wildernesse
,
(
that
is
,
in
the
world
,
)
there
are
among
the
members
of
Sathan
,
that
cannot
away
with
Christ
and
his
members
.
Which
thing
was
foretolde
long
time
ago
.
The
séede
of
the
Serpent
shall
byte
the
héele
of
the
womans
séede
.
That
is
too
say
,
Sathan
and
his
impes
shall
persecute
Chryst
and
his
members
.
For
when
Sathan
sées
Chrystes
kingdome
encrease
,
and
his
owne
decay
:
he
fretteth
and
fumeth
,
and
like
a
wounded
Lion
steppes
vp
ageinst
Chrystes
shéepe
,
too
deuoure
them
.
And
this
is
it
that
Peter
sayth
.
The
Diuell
goeth
about
like
a
roring
Lyon
,
séeking
whom
he
may
deuour
.
For
the
Lyon
hauing
lost
his
whelpes
,
and
besides
that
,
being
hungrye
,
falleth
vppon
whatsoeuer
things
come
in
his
way
,
too
wast
,
deuoure
,
and
destroy
them
.
The
like
minde
hath
Sathan
.
When
he
sées
that
he
loseth
his
whelpes
,
that
is
too
say
,
that
those
which
erst
wer
vnder
his
power
,
ar
turned
vnto
Christ
:
he
armeth
his
champions
ageinst
the
church
,
that
some
of
them
may
assayle
it
with
hypocrisie
,
some
with
Sophistry
,
some
with
Tyranny
,
and
other
some
with
stumblingblocks
and
Scismes
:
as
he
hath
done
at
all
times
héertoofore
,
and
ceasseth
not
too
do
at
this
day
.
And
if
he
can
do
nothing
else
,
he
endeuereth
too
sterue
them
for
hunger
in
the
wildernesse
.
But
on
the
contrary
part
,
Chryst
valiantly
defendeth
the
kingdome
which
he
hath
gotten
with
the
sheading
of
his
owne
blud
.
He
giueth
the
holy
Ghost
,
he
giueth
bread
,
he
rayseth
vp
godly
teachers
too
féede
it
with
heauenly
foode
,
and
he
is
at
hand
him selfe
too
succoure
it
in
the
middes
of
daungers
,
according
as
hée
declareth
by
this
present
déede
.
So
little
shal
furious
Sathan
and
the
madde
enimies
of
the
Churche
preuaile
ageinst
it
.
For
hée
himselfe
kéepeth
watch
about
his
Church
,
and
defendeth
it
stoutly
.
Neyther
is
there
cause
why
any
man
shoulde
surmise
,
that
Chryste
is
otherwise
minded
towards
his
Churche
at
this
day
,
than
hée
was
at
that
time
towardes
that
multitude
.
For
although
hée
doo
not
at
all
times
defend
his
Church
with
visible
miracles
:
yet
notwithstanding
hée
woorketh
no
lesse
miracles
at
this
daye
spiritually
and
inuisibly
in
gouerning
his
Church
.
For
with
him
there
is
no
respect
of
persons
,
but
of
fayth
and
of
the
goodnesse
of
the
case
.
Is
it
not
a
great
woonder
that
God
so
defended
that
one
blissed
man
Luther
,
that
Sathan
&
al
the
world
béeing
in
armes
ageinste
him
,
were
not
able
too
stirre
one
hair
of
his
head
?
Is
it
not
a
great
miracle
at
this
day
,
that
the
bishop
of
Rome
with
the
most
flourishing
part
of
the
world
,
is
not
able
too
roote
out
the
Churche
?
The
Pope
doutlesse
endeuoreth
too
stoppe
the
race
of
the
Gospell
with
a
floud
of
the
bloud
of
Martirs
.
But
the
mo
hée
murthereth
,
the
mo
spring
stil
out
of
their
blud
,
as
it
is
too
be
séene
at
this
day
in
Spaine
and
Fraunce
.
Therfore
let
vs
fence
our selues
ageinst
the
woodnesse
of
Sathan
,
and
specially
ageinst
the
stumblingblocke
of
the
deformitie
and
poorenesse
of
the
Churche
:
and
let
vs
not
fléete
from
Chryst
for
any
scarbugs
of
Sathan
:
neyther
let
vs
leaue
oure
profession
although
there
were
no
shifte
but
wée
muste
néeds
suffer
famine
in
this
wildernesse
:
ne
let
vs
suffer
our selues
too
be
moued
by
the
example
of
those
,
that
for
persecution
and
famine
depart
from
Chryst
as
did
the
Iewes
when
they
were
pinched
with
famine
&
persecution
by
their
enimies
that
dwelt
about
them
.
For
in
this
maner
did
they
resist
the
Prophete
Ieremie
,
according
as
wée
read
.
Ierem.
44.
As
for
the
woords
whiche
thou
hast
spoken
vntoo
vs
in
the
name
of
the
Lord
,
wée
wil
in
no
wise
héere
them
.
But
whatsoeuer
goeth
out
of
our
owne
mouth
,
that
will
wée
doo
.
Wée
wil
〈◊〉
sacrifice
and
offer
oblations
to
the
Quéen
of
Heauen
(
that
is
too
say
the
Sunne
)
like
as
wée
&
our
forefathers
,
oure
Kings
and
our
heads
haue
done
in
the
cities
of
Iuda
,
&
in
the
stréets
of
Hierusalem
.
For
then
had
wée
plentie
of
bread
,
then
were
wée
in
prosperitie
,
&
no
misfortune
came
vpon
vs
.
But
since
wée
left
too
offer
,
&
too
doo
sacrifise
too
the
Quéene
of
Heauen
,
wée
haue
had
skarcenesse
of
all
things
,
and
perished
with
the
swoord
&
hunger
.
But
what
dooth
that
holy
Prophet
Ieremie
answer
them
?
It
is
not
so
(
sayth
hée
)
but
for
your
abhominacions
,
and
for
the
multitude
of
your
wicked
déeds
dooth
God
punishe
you
,
and
bicause
yée
would
not
walke
after
the
commaundements
of
the
Lord
.
After
the
same
maner
a
man
shall
find
many
at
this
day
,
which
for
hunger
,
dearth
of
corne
,
and
other
discommodities
,
wil
fall
from
Chryst
&
his
gospel
.
For
they
saye
,
when
wée
had
Masses
,
when
wée
founde
Monkes
,
when
wée
called
vpon
Saincts
,
we
had
abundance
of
al
good
things
.
But
after
that
this
new
doctrine
came
vp
▪
many
mis
〈◊〉
came
vp
with
it
.
Ther
is
not
(
say
they
)
so
much
fear
of
God
:
there
is
lesse
charitie
among
men
:
there
are
greater
&
more
often
fallings
oute
betwéene
men
:
there
is
more
tiranny
:
and
all
things
are
déerer
.
Thus
doo
folke
excuse
them selues
that
they
should
not
folowe
Chryst.
But
if
thou
wilte
knowe
the
causes
of
these
misfortunes
,
I
will
tell
thée
.
The
seruant
(
sayth
Chryst
)
that
knoweth
the
wil
〈…〉
with
the
blasphemous
spéeche
of
euill
men
,
so
as
yée
should
fall
from
Chryst
,
bicause
yée
must
folow
him
into
the
wildernesse
,
wheras
is
the
crosse
,
famin
,
woolues
,
&
a
thousand
deadly
daungers
:
but
rather
that
wée
lift
vp
our
minds
intoo
heauen
,
where
Chryst
sitteth
at
the
right
hand
of
the
father
in
heauenly
glory
.
For
we
that
are
his
members
,
shal
by
none
other
way
come
intoo
heauen
,
than
by
the
same
that
he
wét
,
whoo
is
our
head
.
He
in
this
life
endured
hunger
&
cold
,
and
other
distresses
:
let
vs
also
beare
the
lyke
paciently
.
Which
thing
if
wée
do
,
wée
shall
one
day
bée
glorified
with
him
.
¶
Of
the
second
.
ANd
the
Lord
said
to
his
disciples
.
I
haue
pity
of
this
people
;
bicause
they
haue
folowed
me
now
these
three
dayes
;
and
haue
nothing
to
eate
.
And
if
I
shal
send
them
away
to
their
own
houses
,
they
wil
faint
by
the
way
.
In
these
woords
is
described
the
affection
of
Chryst
toward
the
people
that
folowed
him
.
He
is
sory
for
the
hunger
of
their
bodies
,
&
much
more
it
is
to
be
thought
,
that
he
was
sory
for
the
hunger
of
their
soules
.
For
as
the
soule
is
much
nobler
than
the
body
:
so
the
hunger
of
the
soul
is
much
more
hurtful
.
What
than
dooth
the
merciful
Lord
?
He
féedeth
the
body
with
bodily
food
,
&
the
soul
with
ghostly
food
.
He
féedes
the
body
with
earthly
bread
,
&
the
soul
with
heauenly
bread
,
that
is
,
with
gods
woord
.
Héer
our
reason
(
which
wil
séeme
to
haue
skil
in
gods
matters
)
though
it
be
but
foolish
,
demaundeth
.
What
?
is
not
Chryst
God
?
why
then
did
he
not
woorke
a
miracle
&
féede
them
out
of
hand
?
or
why
did
he
not
sustein
them
without
bread
?
He
wold
not
alter
the
order
or
nature
without
a
great
cause
.
And
the
order
appoynted
by
God
,
is
,
that
like
as
the
body
is
fedde
with
bread
:
so
the
soul
should
bée
nourished
and
susteyned
by
Gods
woord
.
And
this
is
it
that
is
spoken
in
Moyses
:
Man
liueth
not
only
by
bread
,
but
by
euery
woord
that
procéedeth
out
of
the
mouth
of
God
.
Therefore
it
is
not
his
wil
,
that
we
should
loke
for
any
thing
contrary
to
this
order
appoynted
by
God
:
but
that
we
should
leane
vnto
his
heauenvly
mercy
,
looking
for
help
at
his
hand
in
time
conuenient
.
This
order
established
by
God
,
madbraind
heads
do
inuent
.
It
is
written
of
two
Hermites
,
that
fell
among
théeues
,
and
had
not
aught
too
eate
,
that
when
they
had
endured
hunger
a
great
whyle
,
and
that
one
of
the
Théeues
at
lengthe
taking
pitie
vpon
them
,
gaue
them
bread
too
eate
:
The
one
of
them
sayd
,
I
will
eate
none
vnlesse
it
bée
giuen
mée
from
heauen
.
But
the
other
tooke
it
with
thanksgiuing
,
&
ate
it
,
and
anone
after
he
that
looked
for
bread
from
heauen
,
dyed
for
hunger
,
whereas
the
other
escaped
that
looked
for
no
miracle
,
but
tooke
the
bread
that
the
théeues
gaue
him
,
as
it
had
bin
at
the
hand
of
God
.
The
Anabaptists
also
inuert
this
order
at
this
day
.
Chryst
hath
commaunded
the
Gospell
too
bée
preached
,
that
the
soule
may
bée
nourished
with
it
as
spirituall
foode
.
But
the
Anabaptists
(
despysing
the
woord
)
looke
for
new
reuelations
without
the
woord
.
Whereby
it
commeth
too
passe
that
they
fall
into
the
Diuels
snares
,
who
turneth
himselfe
intoo
an
Angell
of
light
,
too
the
intent
he
may
throwe
them
headlong
intoo
damnation
.
Therefore
bicause
Chryst
would
not
inuert
the
order
established
by
God
,
he
delayed
the
miracle
.
But
yet
at
length
the
affection
that
he
beareth
too
those
that
bée
his
,
(
which
is
greater
than
the
affection
of
the
father
towards
his
children
,
)
did
ouercome
him
.
For
what
maner
of
affection
Chryst
beareth
towards
those
that
are
his
,
not
only
the
Euangelist
sheweth
in
this
Gospel
when
he
sayth
,
I
take
pitie
of
this
people
:
But
also
the
Prophet
Esay
.
49.
setteth
it
out
in
a
most
goodly
figure
.
Can
the
moother
(
sayth
he
)
forget
hir
owne
chyld
,
that
she
should
not
pitie
the
sonne
of
hir
owne
wombe
?
Although
she
should
forget
,
yet
will
not
I
forget
thée
.
Beholde
,
I
haue
written
thée
vppon
my
handes
.
Also
the
Parable
of
the
prodigal
childe
,
peynteth
out
this
affection
of
Chrysts
towards
those
that
bée
his
.
What
shall
I
say
of
similitudes
&
parables
?
Chrysts
crosse
sheweth
what
maner
affection
he
had
towards
his
owne
.
For
he
so
loued
vs
when
we
were
yet
his
foes
,
that
he
suffred
most
reprochfull
death
too
redéeme
vs
.
But
too
what
purpose
are
all
these
things
?
First
too
this
purpose
,
that
wée
should
put
on
a
childly
affection
toward
God
the
father
&
our
Lord
Iesus
Christ
.
Secondly
,
that
by
falling
intoo
consideration
of
his
loue
towardes
vs
,
we
shuld
in
this
life
hold
nothing
déerer
,
nothing
swéeter
,
nothing
preciouser
,
than
too
submit
our selues
wholly
too
his
will
,
and
too
obey
his
voyce
,
wherein
consisteth
the
perfection
of
a
Christen
man
in
this
life
.
Wee
read
that
our
father
Abraham
did
so
:
who
after
he
had
herd
the
Lorde
say
vntoo
him
:
Walke
before
me
,
and
bée
perfect
:
receiued
a
commaundement
too
offer
in
sacrifice
his
only
begotten
sonne
Isaac
,
whom
Sara
had
borne
vntoo
him
in
his
olde
age
.
But
what
dooth
he
?
he
obeyed
Gods
wil
without
delay
,
&
making
ready
a
bundel
of
stickes
,
went
about
too
slea
his
sonne
.
But
the
Angell
of
the
Lord
withhild
his
hand
.
This
being
doone
,
God
sayd
vntoo
Abraham
:
Now
I
know
that
thou
fearest
me
.
We
sée
héer
in
our
father
Abraham
,
how
earnest
he
was
too
obey
God
,
sith
he
wold
not
spare
his
only
sonne
,
but
wold
haue
killed
him
at
the
commaundement
of
the
Lord
.
But
alas
for
sorow
,
there
are
many
too
bée
found
,
that
will
not
kill
so
much
as
one
of
their
affections
at
the
commaundement
of
their
most
mercifull
father
God
:
so
farre
of
are
they
from
desire
of
folowing
the
example
of
our
father
Abraham
.
Furthermore
Chrystes
fatherly
example
towards
vs
,
must
put
vs
in
mind
of
like
good
will
and
loue
towards
our
brethren
.
I
haue
giuen
you
an
ensample
(
sayth
he
)
loue
ye
one
another
like
as
I
haue
loued
you
.
¶
Of
the
third
.
THis
present
miracle
,
wherein
God
with
seuen
loues
and
a
few
small
fishes
féedeth
foure
thousand
men
,
serueth
too
this
purpose
,
too
confirme
the
truthe
of
Chrysts
Gospel
,
and
too
encrease
the
faith
of
the
people
that
were
present
,
wherof
I
wil
say
no
more
at
this
time
.
But
I
wil
speake
somewhat
concerning
the
right
vsage
of
Gods
giftes
,
wherby
we
may
bée
stirred
vp
too
thankfulnesse
towards
God
,
and
vse
Gods
blissing
aright
.
First
therefore
this
is
too
bée
obserued
:
that
the
bread
encreaseth
in
the
hands
of
Chryst
,
as
he
prayeth
and
giueth
thanks
too
the
heauenly
father
.
Wherby
we
are
taught
that
all
blissing
is
of
the
Lord
,
according
as
Paule
.
1.
Timoth.
4.
teacheth
,
when
he
sayth
.
All
the
creatures
of
God
are
good
.
Stay
héer
a
litle
,
&
consider
how
the
things
which
thou
hast
,
as
bread
and
drink
,
are
Gods
creature
and
not
thy
creature
.
Wherfore
thou
playest
the
théefe
,
if
thou
take
any
thing
from
him
ageinst
his
wil.
Which
thing
thou
dost
as
often
as
thou
vsest
Gods
creatures
without
thanksgiuing
and
calling
vppon
God
.
For
whatsoeuer
thou
hast
as
thine
owne
,
is
another
bodies
and
vnlawful
,
vnlesse
thou
desire
it
of
him
.
Héervppon
it
is
that
Chryst
teacheth
his
seruants
too
pray
:
Giue
vs
this
day
our
daily
bread
.
Sée
héer
.
The
selfe
same
bread
is
called
oures
,
and
Gods
.
It
is
oures
when
wée
get
it
by
iust
trauell
.
And
it
is
Gods
,
bycause
it
is
his
creature
,
which
it
is
not
lawful
for
thée
too
vse
,
except
thou
aske
him
leaue
before
.
Therfore
Paule
addeth
also
:
for
it
is
sanctified
or
made
holy
by
the
woord
of
God
,
and
by
prayer
.
It
is
sanctified
,
that
is
too
say
,
the
vse
of
it
is
made
pure
and
lawfull
vntoo
vs
,
that
wée
may
vse
the
creature
with
a
good
conscience
.
But
by
what
meanes
is
it
sanctified
?
By
the
woord
and
by
prayer
.
By
the
woord
,
vnderstand
thou
faith
,
which
the
word
requireth
.
For
by
the
woord
taken
holde
on
by
fayth
,
we
professe
our selues
too
beléeue
two
things
.
The
one
is
,
that
the
Lorde
according
too
his
vnmeasurable
and
infinite
wisedome
,
hath
created
all
things
for
mannes
sake
.
The
other
is
,
that
we
are
of
the
number
of
those
,
who
through
grace
in
Chryst
,
haue
recouered
that
right
of
lordship
ouer
al
other
liuing
things
which
was
lost
in
Adam
,
that
we
may
mayntayne
this
lyfe
,
whiche
wée
ought
too
imploy
too
the
enlarging
of
his
glorie
.
This
profession
of
fayth
is
accompanyed
with
prayer
,
that
GOD
may
graunt
vs
,
too
enioye
the
foode
receyued
at
his
hande
with
a
good
conscience
,
in
all
feare
and
reuerence
.
Lastly
,
wée
must
knit
vp
our
meales
with
thanksgiuing
,
yea
and
with
repetition
of
prayers
:
and
so
are
our
meats
halowed
vntoo
vs
.
But
they
too
whom
their
meats
are
not
halowed
in
this
wise
,
doo
double
wrong
.
For
first
they
robbe
God
of
his
honor
,
in
that
they
call
not
vpon
him
,
nor
acknowledge
him
too
bée
the
giuer
of
all
good
things
.
And
secondly
they
vse
the
creature
of
God
ageinst
the
will
of
it
:
Whereuppon
Paule
sayeth
that
the
creature
is
made
subiect
vntoo
vanitie
.
From
the
whiche
vanitie
,
God
in
the
second
of
Osée
promiseth
that
he
wil
deliuer
the
creature
.
Now
although
these
things
which
are
already
spoken
,
may
sufficiently
warne
vs
too
vse
Gods
creatures
aright
,
after
the
example
of
Chryst
:
yet
notwithstanding
,
too
the
intent
our
slothfulnesse
may
be
the
more
reproued
,
I
wil
recite
certeine
reasons
that
may
moue
vs
.
The
first
:
Chryst
himselfe
who
created
all
things
,
prayed
&
gaue
thankes
as
often
as
hée
had
occasion
too
vse
Gods
giftes
.
Muche
more
then
becommeth
it
vs
so
too
doo
,
who
are
stark
beggers
in
the
Lords
sight
.
The
seconde
:
The
yoong
Rauens
doo
(
after
their
maner
)
call
vppon
the
Lord
,
and
hée
féedeth
them
.
Whereupon
Dauid
sayth
,
that
the
Lord
giueth
food
to
the
yoong
Rauens
that
call
vpon
him
.
For
the
Rauen
acknowledgeth
not
hir
birds
for
hir
owne
,
as
long
as
they
bée
callowe
,
and
therefore
shée
forsaketh
them
:
but
the
Lord
(
bicause
they
should
not
starue
)
féedeth
them
with
little
wormes
til
they
bée
spoone
fethered
:
and
then
their
damme
commeth
ageine
,
and
knowing
them
brings
them
vp
.
The
third
:
The
Turks
assemble
twice
a
day
,
before
dinner
and
before
supper
too
desire
the
blissing
of
the
Lord
:
and
wée
chrysten
folkes
neglect
it
.
The
fourth
:
The
Heathen
men
began
their
meales
alwayes
with
sacrifice
and
inuocation
,
although
they
could
not
call
vpon
God
aright
.
The
fifth
:
The
church
from
the
beginning
of
the
world
began
with
blissing
,
whensoeuer
it
had
occasion
to
vse
Gods
gifts
.
For
nothing
was
more
rise
among
than
,
than
calling
vpon
God
.
For
by
oure
prayers
wée
bid
God
too
our
meales
,
too
whom
bée
honour
and
glorie
for
euer
and
euer
.
Amen
.
Vpon
the
.viij.
Sunday
after
Trinitie
.
¶
The
Gospel
.
Math.
vij
.
BEware
of
false
Prophetes
,
whiche
come
vntoo
you
in
Sheeps
clothing
,
but
inwardly
they
are
rauening
Wolues
.
Yee
shall
knowe
them
by
their
frutes
.
Do
men
gather
Grapes
of
thornes
?
Or
Figges
of
thistles
?
Euen
so
euery
good
tree
,
bringeth
foorth
good
frutes
.
But
a
corrupt
tree
bringeth
foorth
euil
frutes
.
A
good
tree
cannot
bring
foorth
bad
fruites
,
neyther
can
a
bad
tree
bring
foorth
good
fruites
.
Euery
tree
that
bringeth
not
foorth
good
fruite
,
is
hewen
down
and
caste
intoo
the
fire
.
Wherefore
by
their
fruites
yee
shall
knowe
them
.
Not
euery
one
that
sayth
vntoo
mee
,
Lord
,
Lord
,
shall
enter
intoo
the
kingdome
of
Heauen
:
but
hee
that
dooth
the
wil
of
my
Father
,
whiche
is
in
Heauen
,
hee
shall
enter
intoo
the
kingdome
of
Heauen
.
The
exposition
of
the
text
.
OF
thys
Gospell
there
were
twoo
causes
.
One
was
the
doctrine
of
our
Lord
Chryst
whiche
hée
set
foorth
in
the
.
v.vj
.
&
.vij.
chapiters
.
Another
was
the
vanitie
of
false
teachers
among
the
Iewes
,
who
partely
corrupted
the
doctrine
of
Moyses
and
the
Prophetes
and
partely
abolished
it
.
The
Lorde
therefore
commaundeth
all
men
,
bothe
too
learne
the
things
that
are
arighte
,
and
too
beware
of
the
corruptions
of
false
teachers
.
And
in
this
respect
,
the
Lorde
who
is
the
Phisition
of
mennes
soules
,
foloweth
the
maner
of
faithful
Phisitians
of
the
bodie
.
For
like
as
these
after
they
haue
ministred
true
Physicke
,
doo
teache
what
hurtefull
things
are
too
bée
auoyded
:
So
the
sonne
of
God
our
Sauior
&
Phisitian
,
dooth
first
and
formost
appoynt
a
wholsome
medicine
for
the
soule
,
and
afterward
warneth
what
things
are
too
bée
eschued
.
The
effect
of
this
gospell
is
this
:
That
as
the
false
Prophets
(
which
are
too
bée
knowne
by
their
woorks
)
are
too
bée
shunned
:
so
,
true
godlynesse
consisteth
not
in
the
bare
professing
of
religion
,
but
in
true
repentance
and
amendment
.
The
places
are
thrée
.
-
1
A
charge
of
eschuing
false
Prophets
.
-
2
A
description
of
false
Prophets
.
-
3
The
forewarning
of
Chryst
:
Not
euery
one
that
saith
vntoo
me
,
Lord
,
Lord
,
shal
enter
intoo
the
kingdome
of
heauen
:
but
he
that
doth
the
wil
of
my
father
.
&c.
¶
Of
the
firste
.
BEware
of
false
Prophets
.
This
charge
of
Chryste
is
vniuersall
,
and
perteyneth
too
all
men
:
wherefore
it
is
too
bée
aduisedly
weyed
and
borne
away
.
And
in
this
charge
thrée
things
are
too
bée
considered
:
Néedfulnesse
,
Bond
,
and
Use.
The
néedfulnesse
surely
is
muche
greater
than
the
common
sorte
vnderstandeth
.
For
the
Diuell
the
enemie
of
Chryst
and
of
mankind
,
dooth
all
that
he
can
,
eyther
too
abolishe
vtterly
the
kingdome
of
Christ
,
or
too
deface
it
with
stumbling
blocks
.
For
the
performance
wherof
he
vseth
diuers
fetches
according
too
his
owne
woont
.
For
either
he
laboreth
too
take
the
wholsome
doctrine
quite
away
,
as
he
hath
doone
in
Turkey
:
or
else
he
endeuereth
too
corrupt
it
with
his
trash
,
as
he
did
in
Paradise
,
and
at
all
times
sithens
:
or
else
he
mangleth
and
misturneth
the
Sacraments
,
as
he
hath
doone
in
the
papacie
and
many
other
places
:
Or
else
he
poysoneth
the
manners
and
liues
of
men
with
his
venim
.
Then
he
assaileth
the
Scripture
and
the
sound
Doctrine
,
too
the
intent
too
obteyne
(
at
least
wise
)
one
of
these
four
things
.
First
too
persuade
vs
that
God
regardeth
vs
not
.
Secondly
,
that
wée
should
attempt
somwhat
ageinst
our
own
vocation
.
Thirdly
,
that
we
should
bring
vp
a
worshipping
of
God
contrary
too
his
commaundement
.
Fourthly
,
that
wée
should
wallowe
in
al
filth
and
wickednesse
.
Which
so
euer
of
these
four
things
our
enimie
shal
compasse
,
he
holdeth
men
as
prisoners
.
For
he
that
denyeth
Gods
prouidence
,
is
condemned
for
one
of
Epicures
sect
.
He
that
executeth
his
vocation
deceitfully
,
is
woorse
than
an
Infidel
.
He
that
setteth
vp
a
woorshipping
contrary
too
Gods
commaundement
,
despiseth
God
,
and
is
rather
the
Diuels
seruaunt
,
than
the
seruaunt
of
God
.
He
that
liueth
an
vnhonest
lyfe
,
is
the
bondslaue
of
sinne
,
and
the
hyreling
of
Deathe
and
of
Sathan
.
But
what
remedie
is
there
ageinst
these
mischéeues
?
Purenesse
of
Doctrine
,
and
absteyning
from
false
prophets
.
For
the
purenesse
of
doctrine
teacheth
vs
that
God
regardeth
vs
:
in
suche
wise
that
the
Lord
kéepeth
reckening
of
all
the
heares
of
our
head
.
The
same
pure
doctrine
holdeth
vs
in
our
vocation
,
and
teacheth
vs
the
true
manner
of
worshipping
God
.
Besides
that
,
it
conteyneth
the
rule
of
true
holynesse
,
and
of
leading
a
blamelesse
life
.
The
second
thing
which
I
admonished
folke
too
consider
in
this
first
place
,
is
Bond.
Now
it
may
be
demaunded
,
whither
this
Bond
perteyne
too
all
men
,
or
but
only
too
the
gouernoures
of
the
Churche
.
For
many
thinke
themselues
excused
,
if
they
obey
those
that
haue
the
ordinary
calling
.
Untoo
whom
the
prophet
Ezechiell
in
his
thirde
Chapter
(
or
rather
the
spirite
of
Chryste
speaking
in
Ezechiell
)
answered
in
these
woordes
.
I
haue
made
thee
watche
man
ouer
the
house
of
Israell
,
and
thou
shalt
héere
the
woord
at
my
mouthe
,
and
shalt
giue
them
warning
from
me
.
If
I
say
too
the
vngodlye
,
thou
shalt
dye
the
death
,
and
thou
tell
it
him
not
,
nor
speake
vntoo
him
,
that
he
may
turne
from
his
wicked
way
and
liue
:
The
vngodlye
persone
shall
dye
in
his
owne
sinne
:
and
I
will
require
his
blud
at
thy
hand
.
But
if
thou
giue
the
wicked
man
warning
,
and
he
tourne
not
from
his
wickednesse
,
and
from
his
vngodly
waye
:
Hée
verely
shall
die
in
his
owne
wickednesse
,
but
thou
haste
deliuered
thine
owne
soule
.
This
saying
of
the
Prophete
sheweth
sufficiently
that
they
are
farre
wide
whiche
surmise
it
too
bée
inoughe
for
them
if
they
obey
their
paryshe
Curates
,
whyther
they
teache
well
or
ill
.
If
it
were
so
,
the
Turkes
and
Ethnikes
should
bée
saued
,
of
whom
many
haue
obeyed
their
teachers
.
It
is
too
bée
knowne
therefore
that
all
men
are
bounde
too
flée
false
Prophetes
,
as
pestilent
Plagues
of
their
Saluation
.
For
Chrystes
commaundemente
is
manyfest
,
whiche
héere
is
giuen
too
all
men
,
for
he
speaketh
too
the
multitude
.
And
Iohn
in
his
firste
Epistle
,
&
fourth
Chapter
,
sayeth
:
Beléeue
not
euery
spirite
,
but
trie
the
spirites
whyther
they
bée
of
.
GOD
,
for
many
false
Prophetes
are
gone
out
intoo
the
world
.
And
Chryst
sayeth
:
My
shéepe
héere
my
voice
.
But
what
dooth
that
tirant
the
Pope
in
this
case
?
Hée
sayeth
that
the
discussing
of
the
doctrine
belongeth
too
him
&
his
shauelings
.
I
pray
you
what
can
be
spoken
or
imagined
more
shamelesse
?
Is
not
this
as
muche
as
too
ouermayster
Chrystes
spouse
,
and
too
vsurp
Lordship
ouer
the
Lordes
inheritance
,
notwithstanding
that
Peter
the
Apostle
(
whose
successoure
hée
bosteth
him selfe
too
bée
)
were
forbidden
too
doo
it
?
Iohn
Baptist
professeth
him selfe
too
bée
a
seruaunt
too
the
spouse
:
but
the
Pope
will
bée
mayster
of
the
spouse
.
Chryst
coueteth
too
haue
his
spouse
kept
chast
vntoo
him self
:
but
the
Pope
defileth
hir
with
horrible
aduoutrie
.
Hée
teacheth
the
doctrines
of
Deuilles
,
whereby
shée
may
learne
too
play
the
strumpet
.
Paule
sayeth
:
I
haue
betrothed
you
too
one
man
,
that
I
may
bestowe
you
a
chaste
virgin
vppon
Chryst.
This
betrothing
is
made
by
fayth
,
of
the
moste
pure
and
moste
chaste
woorde
of
GOD
.
But
the
Pope
(
who
bosteth
himselfe
too
bée
Peters
successoure
)
bestayneth
this
virgine
with
a
thousand
adulteries
,
when
hée
leadeth
hir
away
from
embracing
of
hir
husband
Chryste
,
too
sundry
Idolatries
and
woorshipping
of
Sainctes
.
The
third
thing
that
I
set
out
too
be
considered
in
this
first
place
,
is
the
vse
of
this
prohibition
or
forbidding
.
Beware
of
false
Prophets
.
Whiche
vse
surely
is
manifolde
.
For
first
this
prohibition
warneth
vs
,
that
there
shall
bée
false
teachers
in
the
Churche
.
Which
thing
the
Lord
signified
also
by
the
Parable
of
the
man
that
sowed
good
séede
in
his
féelde
,
and
of
the
enimie
that
came
and
sowed
Darnel
in
the
same
féelde
.
For
the
woodnesse
of
the
Deuill
is
so
greate
,
that
hée
neuer
ceaseth
woorking
too
corrupte
Gods
woorde
,
whiche
thing
hée
began
too
doo
assoone
as
euer
oure
firste
Parents
were
created
in
Paradise
.
And
at
this
daye
(
the
more
is
the
pitie
)
he
woorketh
his
feats
through
the
whole
world
.
Séeing
that
wée
knowe
this
,
wée
must
bée
the
more
diligent
and
looke
better
about
vs
.
Secondly
,
this
prohibition
:
Beware
of
false
Prophets
,
must
stirre
vs
vp
too
giue
our
mindes
more
earnestly
vntoo
Gods
woorde
.
Wherevppon
Paule
wisheth
,
that
the
Philippians
may
increase
in
all
knowledge
.
And
Chryst
saith
:
Serch
the
scriptures
,
and
learn
of
mée
.
If
yée
abide
in
my
woord
,
yée
are
my
Disciples
in
déed
,
and
yée
shall
knowe
the
truthe
,
and
the
truthe
shall
deliuer
you
.
Thirdly
this
prohibition
proueth
that
the
Churche
maye
bothe
put
downe
false
teachers
,
and
set
vp
true
teachers
in
their
steade
.
For
it
were
in
vayne
too
bidde
vs
shunne
false
Prophetes
,
vnlesse
it
were
lawfull
too
displace
them
from
the
Office
and
charge
of
teaching
,
and
too
appoynt
true
ministers
in
their
roumes
.
Praise
woorthie
therefore
are
those
godly
Kings
and
Princes
,
that
are
careful
for
the
reformation
of
the
Churches
,
and
the
maintenance
of
the
ministery
of
Gods
woord
.
Fourthly
also
this
prohibition
sheweth
,
how
the
woordes
of
those
that
teach
are
too
bée
receiued
.
If
they
teach
the
truth
,
they
are
too
be
heard
no
lesse
than
God
himselfe
.
For
so
sayeth
the
Lord
:
Hée
that
héereth
you
héereth
mée
,
and
he
that
despiseth
you
,
despiseth
mée
.
If
they
teache
amisse
,
they
are
too
bée
eschued
no
lesse
than
Sathan
him selfe
.
For
as
Sathan
seduced
Eue
with
euill
doctrine
:
so
they
that
teache
lies
,
disappoynt
men
of
the
grace
of
God
,
or
rather
thrust
them
oute
of
the
heauenly
kingdome
,
according
as
euery
man
knoweth
too
bée
doone
in
the
papacie
.
¶
Of
the
second
.
WHich
come
vntoo
you
in
Sheepes
clothing
,
but
inwardelye
are
rauening
Wolues
.
In
the
declaration
of
thys
place
,
wée
will
looke
vppon
fiue
things
in
order
.
First
,
from
whence
false
prophets
come
and
whither
they
go
.
Secondly
.
By
what
names
they
bée
called
in
the
scripture
:
wherby
the
greatnesse
of
the
perill
may
bée
vnderstoode
.
Thirdly
.
What
is
the
outwarde
countenaunce
of
false
teachers
.
Fourthlye
.
What
is
their
desire
and
intent
.
Fiftly
.
What
markes
they
haue
wherby
they
may
bée
discerned
from
true
Prophets
.
If
yée
aske
from
whence
they
come
,
and
whither
they
go
:
I
answere
in
fewe
woordes
they
come
from
Sathan
,
as
stirred
vp
by
him
:
and
they
goe
intoo
the
Lords
vineyarde
(
that
is
intoo
the
Churche
.
Héereof
are
many
examples
.
Into
that
little
Churche
of
Adam
,
Eue
,
and
Abell
,
there
came
the
false
teacher
Caine
:
who
being
armed
by
Sathan
,
at
length
slue
his
owne
brother
,
bicause
hée
was
of
an
other
religion
than
hée
was
of
.
After
him
folowed
many
false
Prophetes
vntill
the
flud
,
wherewith
bothe
the
false
teachers
themselues
,
and
also
their
disciples
were
punished
.
Anon
after
the
floud
,
Sathan
sent
false
teachers
ageine
into
the
church
,
which
so
wasted
the
Lordes
vineyarde
,
that
the
truthe
of
God
remayned
alonely
with
a
few
of
the
house
of
Sem.
So
also
from
thencefoorth
vntoo
Chryste
,
alwayes
false
teachers
crepte
intoo
the
Church
,
&
most
commonly
they
got
intoo
their
hands
the
chéefe
ordering
of
things
,
as
well
in
lay
matters
as
matters
of
the
Churche
.
After
Chrystes
resurrection
,
there
came
moe
false
Prophetes
,
and
at
all
times
they
were
moste
in
number
.
At
length
the
Pope
(
who
is
very
Antichryste
)
hathe
sente
out
swarmes
of
heretickes
(
and
chéeflye
Monkes
)
whiche
haue
moste
miserably
torne
Chrystes
Church
with
false
doctrine
.
And
at
this
day
there
bée
false
teachers
euery
where
.
In
conclusion
where
so
euer
Chryste
layeth
his
good
séede
intoo
the
ground
,
there
by
and
by
Sathan
putteth
too
his
séede
of
Darnel
.
Therfore
it
is
not
for
nothing
,
that
Chryste
warneth
vs
too
beware
of
false
Prophets
.
Wée
know
from
whence
false
teachers
come
,
and
whyther
they
goe
.
Now
that
the
greatenesse
of
the
daunger
may
bée
weyed
,
I
will
reherse
certeyne
of
their
names
.
First
they
are
called
by
a
general
name
,
false
Prophets
:
that
is
too
say
,
suche
as
séem
too
be
teachers
of
the
truthe
,
hauing
ordinarie
succession
&
authoritie
,
and
yet
neuerthelesse
are
lyers
,
as
who
in
steade
of
true
doctrine
,
doo
foyst
in
deuilishe
lyes
and
mennes
dreames
,
of
whiche
sorte
there
were
store
in
the
papacie
.
2.
Of
Iohn
the
Apostle
they
bée
called
euill
spirites
,
as
well
for
that
they
are
sent
by
Sathan
who
is
euill
,
as
also
an
occasion
of
euill
,
&
of
damnation
vntoo
many
.
3.
Of
Iude
the
Apostle
,
they
are
termed
Clouds
without
water
,
like
vntoo
Caine
,
Balaam
and
Chore.
Woe
be
vntoo
them
(
sayth
hée
)
for
they
haue
folowed
the
wayes
of
Cain
,
&
are
vtterly
giuen
too
the
error
of
Balaam
for
lukers
sake
,
and
perishe
in
the
treason
of
Chore.
Fourthlye
,
Paule
calleth
them
Dogges
,
bothe
bicause
they
teare
Gods
woord
,
and
also
bicause
they
scare
Chrystes
shéepe
from
his
shéepefolde
.
Fifthlye
,
they
bée
called
euill
woorkemen
,
bicause
they
woorke
amisse
,
and
the
ende
of
their
laboure
is
bothe
the
destruction
of
them selues
,
and
the
damnation
of
those
that
giue
eare
vntoo
them
.
Sixthly
.
The
Apostle
Iohn
calleth
them
Antichrystes
,
not
bicause
they
denie
Chryste
,
but
bycause
they
peruert
Chrystes
doctrin
,
and
are
ageinst
Chryst
in
their
life
.
Seuenthly
.
Paul
calleth
them
enimies
of
Christes
crosse
,
bycause
they
impute
not
the
begynning
,
meane
,
and
ende
of
Saluation
vntoo
Chrystes
merite
alone
.
In
this
Gospell
they
are
called
woolues
,
but
yet
masking
in
shéepes
clothing
,
that
is
too
say
,
pretending
themselues
too
bée
made
men
,
where
as
that
notwithstanding
,
they
lyke
woolues
leape
priuilie
into
Chrysts
fold
,
tearing
and
killing
Chrysts
shéepe
,
with
false
doctrine
and
counterfeyt
holynesse
.
But
what
is
the
outwarde
countenaunce
of
false
teachers
.
They
come
(
sayth
Chryst
)
in
sheepes
clothing
.
The
Lorde
in
this
place
speaketh
not
generally
of
all
euill
teachers
:
but
onely
of
one
kinde
.
For
there
bée
some
that
teache
well
and
liue
amisse
:
and
some
that
teach
amisse
,
and
liue
amisse
:
and
other
some
that
teache
amisse
,
and
séeme
too
liue
well
.
Of
this
thirde
kinde
of
Prophets
the
Lorde
speaketh
héere
.
For
by
them
is
greatest
danger
.
What
is
their
desire
.
That
dooth
Chryste
set
foorthe
in
a
trimme
image
.
When
he
termeth
them
Woolues
.
For
as
the
desire
of
the
Woolfe
is
first
too
scare
the
shéepe
from
the
folde
:
then
too
harrie
them
intoo
the
wooddes
:
and
thirdlye
too
deuoure
them
and
destroy
them
.
Euen
so
the
false
Prophets
endeuer
by
their
wile
too
withdraw
the
shéep
,
(
that
is
too
say
,
the
godly
and
weake
persons
)
from
the
true
church
,
and
too
driue
them
intoo
the
wyldernesse
,
where
is
no
foode
of
Gods
woorde
,
too
the
intent
they
may
get
the
masterie
of
them
,
and
at
the
length
,
murther
not
so
muche
their
bodies
,
as
their
soules
.
Howe
true
this
it
,
Turkey
beareth
wytnesse
,
whiche
is
deceyued
by
their
false
Prophet
Mahomet
:
So
doothe
the
papacie
plunged
in
errour
by
the
Antichriste
of
Rome
.
So
do
many
nations
,
whiche
are
ledde
awaye
in
horrible
outrages
by
the
Libertines
and
Anabaptistes
.
But
thou
sayst
:
How
can
I
that
am
a
rude
and
ignorant
person
discerne
in
this
varietie
of
opinions
,
who
bée
the
true
techers
?
&
who
hée
the
false
.
Too
the
intent
wée
may
discerne
and
iudge
the
shepherd
from
the
woolfe
,
Chryst
sheweth
vs
the
marks
of
the
woolf
,
&
he
draweth
out
the
false
teachers
in
their
proper
colors
.
They
come
to
you
(
saith
he
)
in
sheeps
clothing
.
If
a
man
looke
but
vpon
their
outward
visor
,
he
wold
take
them
for
most
holy
men
,
or
rather
for
angelles
of
God
.
But
if
yée
plucke
off
their
visours
,
yée
shall
fynde
them
woolues
:
first
for
that
their
voyce
is
not
lyke
Chrysts
voyce
:
yea
rather
,
with
a
strange
noyse
they
scare
away
Chrysts
shéepe
from
their
shéepfold
intoo
the
wildernesse
,
too
the
intent
they
may
kil
mens
consciences
,
and
destroy
their
soules
.
And
this
is
one
marke
.
Besides
this
,
hée
addeth
an
other
,
when
he
sayeth
:
Yee
shal
know
them
by
their
frutes
.
Héere
thou
must
bée
well
aduysed
,
that
thou
take
not
the
leaues
for
the
frute
.
An
euill
trée
hath
now
and
then
beautiful
leaues
:
and
again
:
A
good
trée
oftentimes
hath
plentifull
frute
,
but
leaues
not
altoogether
so
fayre
too
sée
too
.
But
what
are
the
true
frutes
of
Prophets
?
They
are
thrée
:
worshipping
,
doctrine
,
and
maners
comformable
too
the
doctrine
.
The
true
Prophete
hath
his
maner
of
worshipping
,
his
doctrine
,
and
his
manners
according
too
the
prescript
woord
of
God
.
The
false
prophet
hath
a
manner
of
worshipping
deuised
by
men
,
a
doctrine
of
mens
traditions
,
and
manners
too
outwarde
shewe
honest
,
howbéeit
sauouring
altogither
of
hipocrisie
.
¶
Of
the
third
.
NOt
euery
one
that
sayth
too
mee
Lorde
,
Lorde
,
shall
enter
intoo
the
kingdome
of
heauen
:
but
he
that
dooth
the
wil
of
my
father
which
is
in
heauen
,
he
shall
enter
intoo
the
kingdome
of
heauen
.
This
saying
of
the
Lorde
conteyneth
two
lessons
:
One
concerning
them
that
shal
bée
damned
,
and
an
other
concerning
them
that
shall
bée
saued
.
And
he
speaketh
of
them
that
are
in
the
outwarde
felowship
of
the
Churche
:
for
of
the
others
,
there
is
no
dout
but
they
bée
damned
.
But
who
are
they
that
be
damned
?
They
are
those
that
glorie
of
Chryst
,
and
do
not
the
will
of
the
heauenly
father
.
Who
are
those
?
They
that
brag
of
Fayth
,
which
they
haue
not
,
that
is
too
wit
,
which
professe
fayth
without
repentaunce
and
godly
life
.
These
dooth
Christ
pronounce
too
bée
damned
,
and
no
maruell
at
all
.
For
such
persons
sinne
horribly
.
First
they
sinne
in
lying
,
bycause
they
lie
vntoo
God
.
Secondly
,
in
dooing
reproche
,
bicause
they
abuse
Chrystes
bloud
,
whiche
was
shedde
for
vs
.
Therefore
let
vs
not
folow
the
outrages
of
lustes
and
tirannie
:
but
let
vs
deale
in
suche
wise
,
as
sin
may
bée
wiped
out
,
and
we
made
holy
vntoo
GOD
.
Thirdly
,
they
sinne
in
thefte
,
bycause
they
robbe
GOD
of
hys
honor
.
Fourthly
.
In
murther
,
bicause
they
kil
first
themselues
through
false
persuasion
,
and
then
their
neighbor
by
euill
example
.
Fifthly
,
they
vnhalow
the
temple
of
the
holy
Ghost
.
Who
are
saued
?
They
that
doo
the
will
of
the
heauenly
Father
.
But
héere
manye
stumble
,
and
ouershoote
themselues
.
First
,
those
that
say
the
heathen
are
saued
which
liue
honestly
in
this
worlde
,
whose
opinion
this
saying
confuteth
:
Hée
that
beléeueth
not
,
the
wrathe
of
GOD
abideth
vppon
hym
.
Secondly
,
those
that
mainteine
their
own
rule
too
be
the
wil
of
God
.
Ageinst
whom
Chryst
sayth
:
They
woorship
mée
in
vaine
,
teaching
the
commaundements
of
men
.
Thirdly
,
those
that
say
the
lawe
is
Gods
wil
:
which
thing
is
true
in
déede
:
But
if
saluation
depended
vpon
the
dooing
of
this
wil
:
then
should
no
man
be
saued
.
What
is
the
wil
then
,
the
fulfillers
whereof
are
saued
?
Chryste
answereth
in
Iohn
the
.vj.
This
is
the
wil
of
the
Father
that
they
should
beléeue
in
him
whom
hée
hath
sent
.
For
thus
sayeth
the
Lorde
:
Hée
that
beléeueth
on
the
sonne
,
hath
life
euerlasting
.
This
fayth
caryeth
with
it
godlynesse
and
charitie
,
his
naturall
frutes
which
the
godly
bring
foorth
throughe
Iesus
Chryste
,
too
whome
bée
glorie
world
without
end
.
Amen
.
Vpon
the
.ix.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Luke
.
xvj
.
IEsus
sayde
too
his
Disciples
:
There
was
a
certein
riche
man
,
whyche
hadde
a
Stewarde
,
and
the
same
was
accused
vntoo
him
,
that
hee
had
wasted
hys
goods
.
And
hee
called
hym
,
and
sayde
vntoo
him
:
howe
is
it
that
I
heate
this
of
thee
?
Gyue
accoumpts
of
thy
stewardshippe
,
for
thou
mayest
bee
no
longer
Stewarde
.
The
Stewarde
sayde
within
himselfe
:
What
shall
I
doo
?
For
my
mayster
taketh
away
from
mee
the
stewardship
.
I
cannot
digge
,
and
too
begge
I
am
ashamed
.
I
wote
what
too
do
,
that
when
I
am
put
out
of
the
stewardship
,
they
may
receiue
mee
intoo
their
houses
.
So
when
hee
hadde
called
all
his
maysters
debters
toogither
,
hee
sayde
vntoo
the
firste
,
how
muche
owest
thou
vntoo
my
mayster
?
And
hee
sayd
an
hundred
runnes
of
Oyle
.
And
hee
sayde
vntoo
him
:
take
thy
bill
and
sitte
downe
quickly
and
wryte
fiftie
.
Then
sayde
hee
too
another
:
how
muche
owest
thou
?
And
hee
sayde
one
hundred
quarters
of
Wheat
.
Hee
sayde
vntoo
him
:
take
thy
bil
and
write
foure
skore
.
And
the
Lorde
commended
the
vniust
Stewarde
bicause
hee
had
doone
wisely
.
For
the
children
of
this
worlde
are
in
their
nation
wiser
than
the
children
of
lyght
.
And
I
saye
vntoo
you
:
Make
you
freends
of
the
vnrightuous
Mammon
,
that
when
yee
shall
haue
neede
,
they
may
receiue
you
intoo
euerlasting
habitations
.
The
exposition
of
the
Text.
CHrist
in
this
Gospel
exhorteth
his
Disciples
too
doo
good
too
their
neighbours
:
and
hée
dooth
it
by
example
of
a
parable
:
the
effect
of
which
is
this
.
The
stewarde
of
a
certeine
very
riche
man
is
carefull
what
shall
béecome
of
hymselfe
when
hée
is
put
from
his
office
.
Muche
more
therefore
must
Chrysten
folke
(
whiche
are
Gods
stewards
in
sundry
giftes
)
bée
carefull
what
shall
befall
them
when
they
haue
made
their
account
,
that
is
too
witte
,
when
they
shall
bée
departed
oute
of
this
life
.
But
as
the
stewarde
purchaseth
hym selfe
fréendes
with
the
Mammon
of
vnrightuousnesse
,
that
may
receiue
him
when
he
is
remoued
from
his
office
:
So
let
Chrysten
folke
with
their
goods
and
with
their
giftes
,
make
the
poore
beholding
too
them
,
that
they
by
their
recorde
maye
receiue
them
intoo
euerlasting
habitations
.
This
is
the
summe
of
this
present
Gospel
.
Howbéeit
too
the
intent
it
may
turne
to
our
more
plentifull
instruction
,
I
will
intreate
of
foure
poyntes
.
Which
are
these
.
-
1
A
reproofe
of
the
abuse
of
Gods
giftes
.
-
2
Causes
of
dooing
good
too
the
poore
.
-
3
A
complaynt
that
the
children
of
this
woorld
are
wiser
than
the
children
of
light
.
-
4
The
vse
of
riches
and
the
desert
of
good
déedes
.
¶
Of
the
third
.
WHen
as
this
text
setteth
before
vs
a
steward
that
had
wasted
his
maisters
goodes
:
in
generall
the
abuse
of
Gods
giftes
is
blamed
.
For
who
is
he
that
for
the
most
part
abuseth
not
the
giftes
that
God
hath
bestowed
vppon
him
?
After
what
sort
this
is
,
I
will
declare
by
a
fewe
examples
.
Wisdome
is
giuen
too
some
man
too
help
the
vnskilful
with
his
counsell
,
and
too
rule
the
rude
with
his
discretion
:
but
now
it
is
made
an
instrument
of
craftinesse
to
beguile
men
.
Riches
are
giuen
too
cherish
the
members
of
the
church
with
all
:
but
now
they
are
spent
about
vnprofitable
shewes
and
charges
.
The
toong
is
giuen
too
man
that
he
should
vse
it
in
teaching
things
godly
and
honest
,
and
too
beare
witnesse
too
the
truthe
:
but
what
is
doone
nowe
a
dayes
?
It
serues
too
slaunder
,
rayle
,
forsweare
,
backbyte
,
&
blaspheme
.
Strength
and
power
are
giuen
for
the
defence
of
Iustice
,
and
of
good
matters
.
But
now
they
are
a
maintenance
of
the
tyrants
,
who
vse
them
too
ouerthrow
the
truth
and
too
subuert
common
weales
.
After
the
same
maner
,
other
gifts
of
God
are
greatly
abused
,
which
abuses
surely
issue
from
these
springs
folowing
,
and
not
from
else
where
.
First
,
the
sinne
that
dwelleth
in
vs
,
bringeth
foorth
suche
buddes
:
and
the
lesse
it
is
at
commaundement
of
the
spirit
,
so
much
the
mo
euils
dooth
it
bring
foorth
.
For
it
is
a
moste
déepe
sink
of
al
euils
,
which
can
not
bée
wholly
purged
in
this
life
.
Agein
,
our
aduersarie
the
deuill
thirsting
our
damnation
,
lyeth
in
wayt
for
men
,
and
practiseth
a
thousande
fetches
too
destroy
vs
,
too
the
intent
that
either
vtterly
abolishing
Christes
kingdome
,
or
pestering
it
vp
intoo
a
streight
roome
,
hée
may
stablish
his
owne
kingdome
.
Besides
that
,
the
worlde
yéeldeth
moste
lewde
examples
,
wherby
wée
are
allured
too
do
the
lyke
.
For
(
as
one
sayeth
)
euill
custome
is
the
foode
of
naughtynesse
.
And
Paule
sayth
:
A
little
leuen
sowreth
a
whole
lumpe
of
dough
.
Moreouer
,
this
euill
is
increased
by
the
negligence
of
gouerners
,
which
compel
not
men
by
streighter
awe
to
do
their
duetie
aright
.
Howbéeit
,
wée
that
glorie
too
bée
called
Christians
,
ought
too
bée
kept
in
our
dueties
,
by
the
remembrance
of
these
things
ensuing
.
First
the
commaundement
of
God
sticking
continually
in
our
mindes
ought
too
put
vs
in
remembraunce
of
our
dutie
.
Secondly
,
honestie
it selfe
,
and
the
renoume
of
vertue
ought
too
spurre
vs
forward
:
that
wée
abuse
not
shamefully
the
gifts
of
GOD
.
Thirdly
,
the
woorthinesse
of
the
thing
oughte
too
bée
a
spurre
vntoo
vs
.
For
what
is
more
séemely
for
the
children
of
God
,
than
too
make
them selues
conformable
too
the
example
of
their
most
louing
father
?
and
fourthly
our
owne
calling
.
For
wée
bée
called
too
holynesse
,
that
wée
also
might
bée
holy
,
and
that
the
vse
of
those
things
that
God
hath
graunted
vntoo
vs
might
bée
holy
.
These
things
must
wée
thinke
vpon
earnestly
.
¶
Of
the
second
.
FOr
as
much
as
all
this
whole
gospell
is
set
foorth
too
stirre
vs
vp
too
do
good
too
our
neighboure
,
I
will
speake
these
things
in
order
concerning
well
dooing
.
First
I
will
recite
the
causes
,
whereby
wée
ought
too
bée
stirred
vp
too
do
well
.
Then
will
I
entreat
of
the
frutes
therof
:
and
lastly
of
the
manner
of
well
dooing
,
according
too
certeyn
rules
.
God
in
his
law
séemeth
too
set
foorth
a
great
reason
,
when
he
sayth
:
Loue
thy
neyghbour
as
thy selfe
:
As
if
he
had
sayd
:
This
is
one
reason
why
wée
ought
too
loue
one
an
other
,
for
that
man
is
next
neybour
vntoo
man
.
Of
whiche
loue
there
is
a
moste
goodly
example
set
foorthe
in
the
Samaritan
,
whiche
was
so
carefull
and
diligente
ouer
the
man
that
had
falne
among
théeues
.
One
man
therfore
ought
too
doo
well
by
an
other
,
bycause
man
is
neyghboure
vntoo
man
,
and
that
in
twoo
respects
.
First
in
respect
of
creation
:
for
one self
same
God
created
vs
all
:
now
wée
sée
how
greate
kyndnesse
ther
is
in
manye
liuing
things
whiche
healpe
and
cherishe
one
an
other
wyth
mutual
dutyfulnesse
,
as
is
too
bée
séene
in
the
Storkes
.
2.
Man
is
neyghbour
too
man
in
respect
of
likenesse
.
For
all
men
are
made
too
the
lykenesse
of
God
,
and
haue
all
one
nature
of
manhood
.
3.
Man
is
neyghbour
too
man
by
reason
of
conuersation
of
lyfe
and
humane
felowship
.
And
these
thrée
respects
of
neyghbourhod
are
common
too
vs
,
not
only
wyth
all
Chrystians
,
but
also
wyth
all
men
in
the
world
,
as
bothe
Heathen
and
Iewes
.
Howbéeit
a
Christian
is
neyghbour
too
a
Chrystian
,
first
in
respect
of
the
mysticall
body
.
For
all
wée
that
beléeue
in
Chryst
,
haue
put
on
Chryst
,
and
wée
are
his
members
,
&
he
is
our
head
,
and
wée
liue
al
by
one selfe
same
spirit
of
Chryste
.
Surely
this
respect
of
neybourhod
ought
of
dutie
too
stir
vs
vp
too
doo
good
one
too
another
:
If
wée
thought
earnestly
vpon
this
societie
and
mystical
coniunction
of
vs
al
in
one
body
,
then
vndoutedly
like
as
the
hande
playeth
the
seruaunt
too
all
the
rest
of
our
members
,
and
in
likewise
euery
member
vntoo
other
:
so
wée
also
by
reason
of
this
mysticall
coniunction
in
our
body
,
should
séeke
too
doo
good
one
to
an
other
.
2.
A
christian
is
neyghbor
too
a
christian
,
in
respect
of
regeneration
or
new
birth
,
wherby
wée
are
born
a
new
the
children
of
God
the
father
.
Therfore
séeing
that
brothers
of
one
womb
doo
serue
one
an
others
turne
in
this
life
:
much
more
becometh
it
vs
so
too
doo
,
who
cal
vppon
God
the
father
of
vs
all
saying
,
Our
father
which
art
in
heauen
.
3.
A
christian
is
neybor
too
a
christian
in
respect
of
oure
calling
,
For
wée
bée
called
too
the
vnitie
of
spirite
in
the
bonde
of
peace
.
Ephes.
4.
4.
A
Chrystian
is
neyghbour
too
a
Chrystian
in
respect
of
the
glorie
too
come
.
For
all
of
vs
by
fayth
doo
looke
for
one selfe
same
glorie
of
immortalitie
,
where
wée
shal
bée
felowes
toogither
euerlastingly
,
praysing
God
with
one
mynde
.
Thus
much
concerning
the
causes
of
mutual
well
dooing
among
men
.
But
what
are
the
ende
thereof
?
There
bée
foure
chéefe
.
First
Gods
glorie
.
This
endes
should
of
duetie
put
the
children
of
God
in
mynd
too
doo
good
.
2.
The
reléefe
of
our
néedy
neyghbour
whoo
is
our
owne
flesh
.
3.
Example
:
wherby
others
may
hée
edified
and
prouoked
too
like
wel
dooing
.
4.
The
reward
.
For
Chryst
sayeth
:
He
that
giueth
a
draught
of
water
too
one
of
my
disciples
in
my
name
,
shall
not
lose
his
rewarde
.
Howbéeit
forasmuch
as
a
question
may
bée
asked
concerning
the
maner
of
wel
dooing
.
I
will
adde
somwhat
also
concerning
the
same
.
Salomon
in
the
fift
of
the
prouerbes
sayth
:
Drink
the
water
of
thyne
owne
wel
,
and
of
the
ryuers
that
run
out
of
thyne
owne
spryng
.
Let
thy
welles
flowe
out
abrode
,
that
there
may
bée
ryuers
of
waters
in
the
stréetes
,
but
let
them
bée
only
thyne
owne
,
and
not
straungers
wyth
thée
.
Héere
he
knitteth
thrée
things
toogither
.
Firste
that
a
man
should
enioy
his
owne
goods
:
secondely
that
hée
shoulde
bestowe
part
vpon
others
:
and
thirdly
that
he
should
bée
master
of
his
owne
goods
:
and
not
lashe
out
all
in
one
day
.
Too
bée
shorte
,
Gods
woorde
,
faith
and
charitie
are
the
certeynest
rules
that
can
bée
.
But
of
this
matter
more
shal
bée
spoken
,
when
wée
come
too
entreate
of
the
vse
of
riches
.
¶
Of
the
thirde
THe
children
of
this
worlde
are
wyser
in
their
kynde
,
than
the
children
of
lyght
.
This
is
a
most
gréeuous
complaint
,
that
the
children
of
this
worlde
are
wyser
in
their
kynde
,
than
the
children
of
lyghte
.
That
is
too
wit
,
worldely
men
are
more
carefull
in
getting
temporall
goods
,
which
perteyn
onely
too
this
presente
lyfe
,
and
that
continuyng
but
a
very
shorte
tyme
)
than
Christians
are
carefull
for
the
gettyng
of
heauenly
goodes
,
which
shall
endure
for
euer
.
Surely
thys
blindnesse
is
lamentable
.
The
body
is
regarded
,
and
the
soule
is
neglected
.
Who
séeth
not
how
true
this
saying
of
Chrysts
is
?
Shew
mée
a
husbandman
that
is
not
more
carefull
in
gathering
goodes
,
and
fynding
his
householde
,
than
some
Christian
is
too
get
the
treasures
of
heauen
.
The
marchaunt
man
sayleth
the
sea
,
is
in
hazarde
of
many
dangers
,
oftentymes
suffreth
great
losse
,
and
endureth
colde
and
heat
,
and
that
not
for
one
houre
,
one
day
,
or
one
yéere
,
but
all
hys
lyfe
long
:
only
too
scrape
toogither
earthly
possessions
.
But
the
Christen
man
can
scarce
fynde
in
his
hart
too
tarrie
out
one
houre
too
héere
Gods
woord
,
or
too
bée
present
at
the
distribution
of
the
Sacraments
.
They
spend
many
houres
in
toyes
and
tales
:
but
they
can
not
fynde
one
houres
leysure
,
no
nor
scarce
a
minute
of
an
houre
too
call
vppon
God
,
and
too
talke
with
Iesus
Chryst
in
prayer
.
But
what
are
the
causes
of
this
blindnesse
?
They
are
chéefly
twoo
.
The
one
(
whiche
is
also
a
cause
of
other
inconueniences
)
is
the
corruption
of
mans
nature
,
whiche
maketh
a
man
more
forewarde
too
euill
than
too
good
.
The
other
cause
of
this
blyndenesse
,
is
,
for
that
earthly
goodes
are
sensible
,
and
therefore
doo
moue
the
mynde
more
strongly
:
for
a
good
thyng
mooueth
not
,
vnlesse
it
bée
knowen
.
Whervppon
Austin
:
wée
maye
loue
thinges
vnséene
,
but
things
vnknowne
wée
can
not
loue
.
Nowe
sensible
things
are
more
known
than
spirituall
things
,
bycause
sensible
things
are
knowne
by
experience
,
where
as
spirituall
thynges
are
knowne
onely
by
Fayth
.
What
is
too
bée
doone
then
?
Wée
muste
endeuer
too
abound
in
knowledge
of
heauenly
thinges
,
too
the
intent
wée
maye
also
abound
in
the
féeling
of
them
.
And
therfore
Paule
wisheth
too
the
Phillippians
,
that
they
maye
abounde
in
all
knowledge
and
vnderstanding
,
too
this
ende
,
that
they
maye
bée
pure
and
without
offence
vntoo
the
day
of
Chryste
.
¶
Of
the
fourth
.
MAke
yee
freends
of
the
wicked
Mammon
,
that
when
yee
shall
haue
neede
,
they
may
receyue
you
intoo
euerlasting
habitations
.
It
is
called
the
wicked
Mammon
or
the
Mammon
of
vnryghtuousnesse
,
eyther
for
that
riches
are
prouocations
vntoo
euill
,
or
bycause
riches
are
false
and
deceytful
.
For
they
cannot
bée
called
the
Mammon
of
iniquitie
,
because
they
are
wrongfully
gotten
.
For
almesse
done
of
goods
wrongfully
gotten
,
pleaseth
not
God
.
Moreouer
there
bée
twoo
things
too
bée
discussed
of
vs
in
this
place
.
One
is
the
doctrin
concerning
riches
,
and
an
other
is
what
is
mente
by
that
hée
sayth
:
When
yee
shall
haue
neede
,
they
shall
receyue
you
intoo
euerlasting
babitations
.
Albéeit
that
I
sayd
some
what
concerning
riches
an
eyght
wéeks
agoe
,
when
I
expounded
the
Gospell
of
the
Glutton
and
of
Lazarus
yet
notwithstanding
I
will
now
bréefly
repete
the
whole
doctrine
concerning
riches
.
For
there
is
no
cause
too
the
contrarie
,
but
that
a
man
maye
sing
a
good
song
more
than
once
.
And
I
will
saye
thrée
thinges
concerning
riches
.
-
The
first
is
what
maner
of
meanes
of
getting
riches
are
lawfull
.
-
The
second
is
,
in
what
sorte
God
would
haue
vs
minded
towards
riches
.
-
The
third
is
,
which
is
the
ryght
and
lawfull
vse
of
riches
.
Therfore
as
touching
the
lawful
means
of
getting
riches
,
wée
must
begin
first
of
all
with
Christs
rule
.
Math.
7.
Séeke
first
the
kingdome
of
God
and
his
rightuousnesse
.
The
first
&
chéef
regard
therfore
is
too
bée
had
of
the
soule
,
that
that
may
bée
rich
in
God
.
Then
bycause
this
lyfe
hath
néede
of
helpes
,
goods
may
be
sought
according
to
Gods
ordinance
,
&
it
is
lawfull
too
imploy
a
mans
trauell
in
getting
those
things
that
are
necessarie
for
our
liuing
&
furniture
.
And
this
is
warranted
not
onely
by
the
examples
of
the
saincts
,
but
also
by
the
commaundement
of
God
.
For
God
promiseth
his
blessing
too
them
that
laboure
after
a
godly
manner
.
Thirdly
,
the
gayne
that
commeth
too
vs
that
trauell
by
the
blissing
of
God
,
is
too
bée
taken
,
as
it
were
at
Gods
hand
.
Neither
may
wée
vse
euill
practises
,
wherby
too
drawe
other
mens
goodes
vntoo
vs
.
Also
it
is
lawfull
too
take
the
frute
of
a
mans
labour
as
a
iust
reward
.
In
bargayning
,
let
craft
and
falshod
bée
away
.
Let
vs
doo
al
things
openly
and
simply
,
with
the
same
faythfulnesse
that
wée
woulde
require
at
other
mennes
handes
.
Let
our
labour
bée
lawfull
in
lawfull
vocation
,
so
as
wée
may
with
a
good
conscience
,
boast
,
that
wée
haue
doone
nothing
ageinst
any
man
deceytfully
.
Hithertoo
wée
haue
spoken
of
the
ryghtfull
waye
of
getting
riches
.
Now
will
I
shew
in
fewe
woords
in
what
sorte
wée
ought
too
bée
mynded
toward
riches
,
when
wée
haue
gotten
them
.
For
wée
must
vse
a
singular
cunning
that
our
riches
(
when
wée
haue
gotten
them
)
become
not
thorns
and
snares
too
vs
.
Which
thing
too
auoyd
,
let
vs
folow
the
counsell
of
Dauid
and
Paule
,
of
which
the
one
in
the
.62
.
Psalme
sayeth
:
If
riches
flow
vntoo
thée
,
set
not
thy
hart
vpon
them
.
And
the
other
.1
.
Tim.
6.
sayth
:
Warne
the
riche
men
in
the
worlde
,
that
they
bée
not
proude
,
nor
trust
not
in
the
vncerteyntie
of
riches
,
but
in
the
liuyng
God
.
The
chéefest
poynt
therfore
is
,
that
wée
bée
not
ledde
away
with
couetousnesse
of
the
riches
of
this
worlde
,
and
that
wée
set
not
our
mynde
or
trust
vpon
them
.
Let
vs
bée
ready
too
put
them
from
vs
as
often
and
whensoeuer
it
shall
please
GOD
.
Whither
wée
haue
them
or
want
them
,
let
vs
account
them
as
transitorie
and
frayle
things
,
and
preferre
Gods
blissyng
alone
beefore
all
things
in
the
worlde
.
Away
with
trust
in
vncerteyn
ryches
:
away
with
pryde
and
disdeyne
of
the
poore
.
Let
come
trust
in
the
giuer
of
the
ryches
:
let
come
a
godly
and
lowly
mynde
.
And
so
haue
wée
how
wée
ought
too
bée
mynded
towardes
riches
.
Now
will
I
put
too
a
little
concerning
the
ryght
vse
of
riches
.
When
I
handeled
the
Gospell
of
the
Glutton
▪
I
sayd
there
were
foure
lawfull
vses
of
riches
.
Of
whiche
the
first
is
,
that
they
shoulde
serue
too
the
glorie
of
God
,
the
furtherance
of
religion
,
and
the
mayntenance
of
the
ministerie
of
Gods
woord
.
For
if
wée
bée
borne
too
glorifie
God
,
surely
all
that
euer
wée
haue
,
must
serue
too
that
purpose
.
The
second
is
,
that
wée
shoulde
with
our
goodes
succour
and
garnish
those
common
weales
in
which
wée
liue
.
In
which
consideration
tributes
are
too
bée
payd
with
a
chéerefull
mynde
.
The
third
vse
is
,
that
wée
shoulde
maynteyn
our selues
honestly
according
too
our
degrée
,
and
susteyne
our
housholde
:
that
our
house
may
bee
kept
honestly
after
the
rate
of
our
habilitie
,
without
filthy
nigardship
,
&
foolish
lauishnesse
.
The
fourth
and
last
vse
is
,
that
our
springs
(
according
too
Salomons
counsel
)
should
flow
foorth
abrode
:
that
is
too
wit
,
that
wée
should
bée
liberall
too
the
poore
,
and
rich
in
good
woorks
,
too
the
intent
that
many
may
enioy
our
goods
,
giuing
thanks
with
vs
too
God
the
father
of
our
Lorde
Iesus
Chryst
,
who
ministreth
all
things
aboundantly
.
Ageynst
these
foure
kyndes
of
vsing
riches
aryghte
,
many
doo
offende
,
as
wée
haue
herd
in
the
Gospel
of
the
rich
glutton
and
poore
Lazarus
.
I
haue
spoken
of
riches
:
Now
remaineth
too
bée
expounded
what
is
ment
by
this
saying
:
That
when
you
haue
neede
,
they
may
receyue
you
intoo
euerlasting
habitations
.
Doothe
not
Chryst
only
receyue
the
beléeuers
intoo
them
heauenly
habitations
?
How
then
is
it
sayde
héere
,
that
the
poore
(
bycause
wée
haue
made
them
our
freends
wyth
the
vnrightuous
Mammon
,
shall
receyue
vs
intoo
euerlasting
Tabernacles
?
First
it
is
manyfest
,
that
Chryst
in
this
place
directeth
his
woords
too
the
beleeuers
.
For
in
the
beginning
of
the
text
it
is
written
:
and
Iesus
sayd
vntoo
his
disciples
,
that
is
too
say
,
too
those
that
are
iustified
,
and
haue
eternal
life
in
Christ
.
Ageine
this
is
manyfest
,
that
eternal
lyfe
is
Gods
gyft
by
Iesus
Chryst.
It
foloweth
then
,
that
there
is
an
other
manner
,
wherby
the
poore
receiue
them
that
haue
bin
liberall
to
them
,
intoo
euerlasting
life
,
than
that
wherby
Chryste
receiueth
them
.
How
then
shall
they
receyue
vs
intoo
euerlasting
tabernacles
?
As
witnesses
and
auouchers
of
our
faith
.
For
by
the
fruites
they
iudge
of
our
fayth
,
wherby
alonely
they
knowe
men
too
bée
saued
.
The
same
méenyng
(
though
in
other
woordes
)
is
often
set
foorth
in
the
scripture
.
God
shall
reward
euery
man
accordyng
too
his
woorkes
,
not
for
that
woorks
deserue
heauen
:
but
bycause
they
are
euidences
of
fayth
,
and
the
feare
of
God
:
like
as
contrarywyse
,
euill
woorks
procéed
of
vnbeléefe
.
Therefore
let
vs
bee
myndefull
of
this
saying
,
and
stirre
vp
our selues
with
it
,
too
doo
wel
too
our
neybour
,
folowing
the
example
of
Chryst
our
sauior
,
too
whom
bee
honor
and
glorie
for
euer
and
euer
.
Amen
.
Vpon
the
.x.
Sunday
after
Trinitie
.
¶
The
Gospel
.
Luke
.
xix
.
ANd
when
he
was
come
neere
too
Hierusalem
,
he
behelde
the
Citie
,
and
wepte
on
it
,
saying
.
If
thou
hadste
knowne
those
things
whiche
belong
vntoo
thy
peace
,
euen
in
this
thy
daye
thou
wouldest
take
heede
.
But
nowe
are
they
hid
from
thyne
eyes
:
For
the
dayes
shall
come
vntoo
thee
,
that
thine
enimies
shall
cast
a
banke
about
thee
,
and
compasse
thee
round
,
and
keepe
thee
in
on
euery
side
,
and
make
thee
euen
with
the
ground
,
and
the
children
which
are
in
thee
:
And
they
shall
not
leaue
in
thee
one
stone
vppon
an
other
,
bycause
thou
knowest
not
the
time
of
thy
visitation
.
And
hee
wente
intoo
the
Temple
and
began
too
caste
out
them
that
sold
therin
,
and
them
that
bought
,
saying
vntoo
them
:
It
is
written
:
My
house
is
the
house
of
prayer
,
but
yee
haue
made
it
a
denne
of
theeues
.
And
he
taught
dayly
in
the
temple
.
But
the
high
preests
and
the
Scribes
and
the
cheefe
of
the
people
wente
aboute
too
destroy
him
,
but
coulde
not
fynde
what
too
doo
.
For
all
the
people
stacke
by
him
,
and
gaue
him
audience
.
The
exposition
of
the
Text.
THis
Gospell
consisteth
of
twoo
partes
,
wherof
the
one
teacheth
what
Chryst
did
without
the
Citie
Hierusalem
:
and
the
other
techeth
what
he
did
in
the
temple
after
he
was
come
intoo
the
Citie
.
While
he
was
without
the
citie
,
hée
beewayled
the
miserie
that
was
too
come
vppon
the
Citie
,
and
therwithall
prophesied
of
the
destruction
of
the
whole
citie
and
the
people
.
In
whiche
thyng
he
bothe
shewed
his
affection
toward
all
mankynde
,
and
also
declared
playnly
,
how
great
Gods
wrath
is
toward
sinners
that
repent
not
.
Then
entring
intoo
the
temple
,
he
fyndeth
faulte
with
the
abuse
of
the
Temple
:
he
driueth
the
byers
and
sellers
out
of
the
temple
:
hée
testifieth
that
the
temple
is
a
house
of
praier
,
that
it
is
too
say
,
a
house
dedicated
to
God
and
his
seruice
:
and
that
it
is
not
méete
too
defyle
this
house
with
worldly
busynesses
.
Nowe
there
are
(
as
I
sayde
)
twoo
partes
of
this
Gospell
,
one
of
Chrystes
wéeping
,
,
and
of
his
prophecie
concerning
the
sacking
of
the
citie
,
and
the
destruction
of
the
whole
nation
.
And
an
other
of
Chrystes
déede
in
the
Temple
.
But
these
twoo
partes
conteyne
in
them
many
poyntes
and
lessons
,
and
therefore
I
will
speake
of
them
seuerally
one
by
one
.
¶
Of
the
firste
parte
.
Of
this
first
parte
there
bée
twoo
places
,
which
are
.
-
1
Christes
Prophecie
ageynst
the
Citie
Hierusalem
,
with
the
circumstances
therof
.
-
2
The
vse
of
this
part
in
our
churche
.
¶
Of
the
firste
.
IN
the
fyrst
place
doo
méete
many
circumstances
,
which
are
first
Christes
affection
towardes
mankynd
.
2.
The
prophecie
it self
.
3.
The
time
of
the
visitation
.
4.
Wherby
they
might
haue
known
the
time
of
their
visitation
.
5.
Why
they
knew
not
the
time
of
their
visitation
.
6.
Their
punishment
for
neglecting
their
visitation
.
7.
The
delay
of
their
visitation
.
The
first
.
Christ
beholding
the
Citie
,
wept
vpon
it
.
This
wéeping
of
Chrystes
is
a
notable
witnesse
of
Gods
mercye
towardes
mankynd
.
For
our
Lord
béewaileth
their
destruction
,
no
lesse
than
a
most
pitiful
father
bewaileth
the
destruction
of
his
own
children
,
whom
he
loueth
as
himselfe
:
which
destruction
hath
surely
none
other
cause
,
than
their
vnthankfulnesse
towards
the
gospell
.
For
how
could
it
otherwyse
bée
but
that
the
sonne
of
God
,
(
who
was
borne
very
man
too
this
intent
,
that
he
should
by
the
offering
vp
of
himself
in
sacrifyce
,
set
mankind
frée
from
euerlasting
damnation
,
)
should
bée
gréeued
at
so
great
vnthankfulnesse
of
men
,
whom
he
hath
created
to
saluation
from
the
beginning
,
and
afterward
called
too
repentance
by
sending
his
Prophets
and
Apostles
vntoo
them
?
The
second
.
For
the
dayes
shall
come
vnto
thee
,
that
thyne
enimyes
shal
cast
a
banke
about
thee
,
and
compasse
thee
round
,
and
keepe
thee
in
on
euery
side
,
and
make
thee
euen
with
the
ground
,
and
thy
children
which
are
in
thee
.
Héere
Chryst
prophesyeth
of
the
miserie
that
should
come
vppon
Hierusalem
:
which
miserie
happened
vntoo
them
in
very
déede
,
the
fortith
yéere
after
.
I
will
deuide
the
storie
of
this
miserie
intoo
thrée
partes
:
wherof
the
first
is
an
assignement
of
those
things
that
happened
before
the
destruction
of
the
citie
Hierusalem
:
The
second
is
a
reckening
vp
of
the
euyls
which
the
Citizens
suffered
in
the
séege
:
And
the
third
is
a
noting
of
the
miserie
that
folowed
the
sacking
of
the
Citie
.
What
happened
before
the
spoyle
of
the
Citie
?
Surely
many
things
,
wherby
God
would
haue
called
his
people
too
repentance
:
as
Prophesies
,
signes
,
woonders
,
&
foretokens
.
Prophesies
,
as
this
Prophesie
of
Chrysts
,
wherof
wee
haue
herd
,
and
wherof
mention
is
made
in
these
woords
.
Zach.
1.
And
it
will
come
too
passe
in
that
day
,
that
I
shall
make
Hierusalem
an
heauy
stone
for
al
people
.
Al
that
lift
it
vp
shal
bée
torne
and
rent
,
and
all
kingdomes
of
the
earth
shall
bée
gathered
toogither
ageinst
it
.
Also
ther
went
woonders
beefore
.
A
whole
yéere
toogither
there
appéered
a
Blasing
starre
ouer
the
Citie
Hierusalem
,
in
the
likenesse
of
a
firie
swoorde
.
And
warlike
Chariots
and
horses
were
séene
encountring
toogither
in
the
aire
.
Signes
:
The
doore
of
the
temple
opened
of
it selfe
in
the
nyght
:
and
a
voyce
was
herd
in
the
Temple
,
saying
:
Let
vs
remoue
from
hence
,
let
vs
remoue
from
hence
.
Foretokens
:
A
man
of
the
common
sort
,
named
Iesus
,
cryed
in
the
stréetes
:
A
voyce
from
the
West
,
a
voyce
from
the
East
.
And
the
more
he
was
chastised
by
the
officer
,
the
more
hée
cryed
out
.
By
these
Prophesies
,
woonders
,
signes
,
and
foretokens
,
did
the
Lord
allure
the
Iewish
people
to
repentance
,
but
al
was
to
no
purpose
,
and
therfore
ensued
most
gréeuous
punishment
.
Let
vs
then
speake
of
the
punishment
.
The
firste
daye
of
swéete
bread
began
the
séege
,
and
continued
vntoo
the
eight
day
of
September
.
By
and
by
after
arose
inward
sedition
in
the
Citie
,
wherethrough
fréendes
and
kinsfolke
slue
one
an
other
without
mercye
.
By
reason
of
the
stinche
of
the
carcasses
of
them
that
were
dead
,
there
grew
a
most
sore
plage
,
in
so
much
as
it
was
not
possible
too
bury
the
dead
.
Héerevntoo
came
hunger
,
whiche
was
so
great
,
that
the
mothers
did
eate
their
owne
children
:
besides
a
number
of
other
most
shamefull
matters
,
which
I
let
passe
.
In
the
ciuill
sedition
(
wherein
were
slayne
twoo
thousand
men
)
the
Temple
was
set
on
fire
,
and
vtterly
consumed
.
Afterwarde
,
the
foreparte
of
the
Citie
was
taken
of
the
enimie
:
and
within
a
while
an
other
parte
:
and
at
length
all
the
whole
Citie
came
intoo
the
hande
of
the
enimies
.
After
the
siege
,
the
vanquished
people
was
had
in
so
great
contempt
,
that
seuen
thousand
of
the
nobilitie
and
chéefe
personages
,
were
appoynted
too
the
common
woorkes
lyke
slaues
:
and
many
wer
reserued
too
open
shewes
.
The
number
of
them
that
were
slayne
(
besides
those
that
perished
of
hunger
in
the
Citie
)
was
fourescore
and
seuentéene
thousand
.
As
many
as
were
vnder
.
xxvj
.
yéeres
olde
were
sold
by
the
souldiers
.
The
honest
women
and
maydens
were
rauished
by
the
men
of
warre
.
Afterward
ageyne
vnder
Domitian
,
there
arose
a
newe
persecution
.
For
Domitian
made
a
serch
for
all
that
were
of
any
kinred
or
allyance
too
Dauid
or
Chryste
.
Thus
muche
concerning
the
bodily
punishment
that
ensued
the
contempt
of
the
sonne
of
God
,
wherewithall
was
ioyned
a
spiritual
punishment
in
conscience
,
and
at
the
end
folowed
eternall
torment
in
hell
.
The
third
:
If
thou
haddest
knowne
,
yea
if
thou
haddest
euen
in
this
day
.
&c.
The
time
of
visitation
is
that
wherin
God
visiteth
,
sometyme
too
punishe
sinners
,
and
other
whiles
too
doo
good
too
the
godly
,
and
that
manye
wayes
.
Howbéeit
the
chéefe
tyme
of
the
visitation
of
Gods
mercy
,
was
the
tyme
of
Chrystes
preaching
,
when
hée
allured
both
them
and
all
the
world
too
repentance
,
offering
grace
and
euerlasting
lyfe
too
those
that
repented
.
Of
this
tyme
speaketh
the
Lord
.
The
fourth
.
Wherby
myght
the
Iewes
haue
known
the
tyme
of
their
visitation
?
They
had
many
euident
proofes
and
tokens
of
it
.
First
Chrystes
miracles
did
openly
shewe
his
power
.
If
yée
beléeue
not
mée
(
sayth
he
)
beléeue
my
woorkes
,
for
they
beare
witnesse
of
mée
.
Secondly
,
Daniel
foretolde
this
tyme
of
visitation
,
in
Babylon
.
Thirdly
:
the
kingdome
of
Iuda
was
remoued
according
too
the
Prophesie
of
Iacob
,
Genesis
.48
.
The
scepter
shall
not
bée
taken
from
Iuda
,
vntil
Zilo
shal
come
,
that
is
too
say
,
the
séede
of
the
woman
,
which
is
Chryst
the
Lord
.
Fourthly
,
least
they
should
bée
offended
at
Chrystes
pouertie
,
they
were
warned
of
it
beefore
by
the
Prophet
Zacharie
,
whoo
in
his
nynthe
Chapter
sayeth
:
Beholde
thy
King
shall
come
poore
.
Fifthly
,
Iohns
recorde
concerning
Chryst.
Sixthly
:
the
voyce
of
GOD
the
father
ouer
Chryste
in
his
baptim
,
and
in
the
Mount
:
These
&
many
other
things
might
haue
certified
the
Iewes
of
Chrystes
presence
,
and
of
the
time
of
their
visitation
.
The
fifth
:
But
therefore
knew
they
not
the
time
of
their
visitation
,
séeing
they
were
put
in
mynd
of
it
by
so
manye
signes
?
There
were
twoo
veyles
:
the
one
fleshly
,
the
other
spirituall
.
The
fleshly
veyle
was
,
for
that
béeing
masked
in
the
pleasures
,
allurements
and
cares
of
the
world
,
they
could
not
consider
those
things
that
perteyned
too
their
soul
health
,
but
they
thought
as
is
written
in
the
seconde
Chapter
of
the
booke
of
Wysdome
.
Short
and
full
of
wéerinesse
is
the
tyme
of
our
lyfe
,
and
ther
is
no
ease
in
the
end
of
man
,
neyther
is
there
any
man
knowen
too
haue
returned
from
the
deade
.
Come
on
therfore
,
let
vs
enioy
the
pleasures
that
be
present
,
let
vs
leaue
tokens
of
our
mirth
euery
where
,
for
that
is
our
portion
.
After
this
maner
was
the
rich
glutton
masked
,
whom
some
write
too
haue
bin
a
citizen
of
Hierusalem
.
So
was
he
also
that
sayd
,
when
he
sawe
his
barnes
full
of
corne
:
Nowe
my
soule
take
thy
pleasure
.
But
what
happened
too
him
?
In
the
middes
of
his
pleasures
,
he
was
called
awaye
too
punishment
.
And
their
spirituall
veyle
was
that
whereof
Chryste
speaketh
héere
:
and
whereof
Paule
speaketh
in
the
firste
too
the
Romanes
.
He
gaue
them
ouer
intoo
a
reprobate
or
froward
mind
.
And
.2
.
Thess.
2.
He
gaue
them
strong
delusion
,
that
they
shuld
beléeue
lyes
,
which
wold
not
obey
the
truth
.
And
this
is
the
rightfull
iudgement
of
God
.
The
sixth
:
The
punishment
for
neglecting
their
visitation
,
which
is
double
:
Bodily
and
temporal
,
Ghostly
and
eternall
.
Untoo
the
temporall
and
bodily
punishments
:
perteyneth
this
horrible
wasting
of
the
Citie
:
and
also
all
the
miseries
and
mischéeues
of
mankynd
,
which
miseries
and
mischéeues
ought
of
dutie
too
put
vs
in
mynd
of
repentance
.
The
seuenth
:
The
cause
of
the
delay
of
the
punishment
.
This
dooth
Paule
expound
.
Roma.
2.
when
he
sayth
:
that
the
riches
of
Gods
goodnesse
and
long
sufferance
doo
prouoke
vs
too
repentance
.
For
God
is
slowe
vntoo
anger
,
that
is
too
say
,
vntoo
vengeance
,
and
that
is
to
the
entent
that
wée
at
length
acknowledging
our
sinnes
,
should
mourne
for
them
,
and
flée
vntoo
Chryst
by
true
fayth
.
¶
Of
the
second
.
FOrasmuch
as
Paule
sayeth
:
That
all
that
is
wrytten
,
is
written
for
our
lerning
:
Let
vs
sée
what
is
the
vse
of
this
Doctrine
.
First
therefore
let
vs
that
beléeue
in
Chryst
,
and
are
the
holy
Hierusalem
of
God
,
héer
the
voice
of
Christ
bewayling
our
sinnes
:
and
let
vs
lerne
how
hée
is
affectioned
towardes
vs
.
Also
let
vs
know
the
tyme
of
our
visitation
,
whom
God
hath
visited
woonderfully
in
this
realme
:
Firste
with
his
woord
,
which
surely
is
preached
purely
in
al
the
Churches
of
Denmarke
.
Howbéeit
,
bicause
wée
haue
slenderly
obeyed
his
gospell
,
he
hath
visited
vs
with
warre
,
with
famine
,
with
pestilence
,
and
euery
man
after
a
sundry
fashion
.
And
if
wée
repent
not
,
(
yea
and
that
betimes
,
)
he
wil
visit
vs
ageine
with
warre
,
pestilence
,
and
famin
,
and
at
length
will
vtterly
destroy
vs
.
Let
vs
repent
therfore
:
let
vs
promis
amendment
:
let
vs
embrace
Chrystes
gospell
:
and
(
too
bée
short
,
)
let
vs
frame
our
liues
after
a
godly
and
holy
maner
,
that
wée
may
skape
in
the
day
of
wrath
.
¶
Of
the
second
.
ANd
hee
entered
intoo
the
temple
.
&c.
In
this
second
part
of
the
Gospell
,
there
are
foure
circumstances
chéefly
too
bée
obserued
.
The
firste
is
the
wickednesse
of
the
hygh
Préestes
.
The
Temple
of
Salomon
was
ordeyned
,
not
too
kéepe
marts
and
markets
in
,
but
for
these
purposes
:
First
that
Gods
woord
,
should
bée
taught
in
it
,
and
that
the
people
should
come
toogither
in
it
,
and
pray
according
too
that
which
Salomon
himselfe
sayeth
in
the
Dedication
of
the
Temple
.
Whatsoeuer
thy
people
shall
pray
in
this
place
(
that
is
,
in
this
Temple
)
thou
shalt
héere
them
in
thy
dwelling
place
in
heauen
,
and
when
thou
hast
herd
them
,
thou
shalt
bée
fauorable
vntoo
them
.
Besides
this
,
it
was
established
by
lawe
,
that
the
Sacrifices
should
bée
slaine
hard
by
the
Temple
,
according
too
the
lawe
.
The
Pharisies
and
highe
Préestes
did
all
things
contrarye
héereuntoo
.
For
they
despised
Gods
woord
,
they
practised
heathenish
chopping
and
chaunging
,
yea
rather
(
as
Chryst
saith
)
of
Gods
temple
they
made
a
den
of
théeues
.
Théeues
murther
manye
too
the
intent
too
get
their
goodes
too
themselues
.
And
the
high
préestes
(
through
their
false
doctrine
and
misinterpreting
of
the
scriptures
)
murthered
many
thousandes
of
men
,
while
they
traiterously
bereft
their
soules
of
euerlasting
blisse
.
Héereby
it
sufficiently
appéered
,
howe
wicked
these
highe
préestes
were
ageinst
God
:
for
they
not
only
despised
Gods
woorde
themselues
:
but
also
gaue
other
men
occasion
too
despise
it
,
and
wilfully
too
withstand
it
too
their
vtter
destruction
.
The
second
is
,
the
driuing
of
the
byers
and
sellers
out
of
the
Temple
.
Chryst
driueth
out
the
byers
and
sellers
,
&
that
with
outward
violence
.
By
which
déed
first
he
testifieth
him selfe
too
disallowe
the
vngodlynesse
of
the
Pharisies
.
And
secondely
he
declareth
himselfe
too
bée
the
true
King
and
highe
préest
of
this
people
.
Their
king
verely
,
in
that
he
setteth
his
hand
too
the
taking
away
of
vngodlynesse
,
like
as
Ezechias
did
when
he
tooke
away
the
brasen
Serpent
,
bicause
the
people
did
Idolatrie
vntoo
it
:
and
their
high
préest
,
in
that
hée
defendeth
the
true
Doctrine
,
and
rebuketh
the
baggage
of
the
Pharisies
.
Moreouer
,
this
driuing
out
,
was
a
certeine
fatherly
warning
,
that
the
temple
should
bée
destroyed
,
vnlesse
they
amended
.
By
this
déed
he
giueth
them
to
vnderstand
,
of
the
punishment
whiche
all
the
vngodly
shoulde
runne
intoo
,
that
had
misused
Gods
temple
:
namely
that
Chryst
should
one
day
cast
them
quite
out
of
the
Temple
.
Furthermore
let
bothe
parties
,
(
I
say
bothe
Magistrates
,
and
gouernours
of
Churches
)
learne
héereby
:
The
one
too
take
away
the
instruments
of
wickednesse
,
by
force
of
hand
and
outward
violence
:
And
the
other
:
too
cutte
of
all
Supersticion
(
as
much
as
maye
bée
)
with
the
swoorde
of
the
spirite
,
that
is
too
say
,
with
Gods
woorde
.
So
did
blissed
Theodosius
,
who
tooke
all
Images
and
Idoles
out
of
the
Churches
.
So
did
that
most
godly
Prince
Iohn
Fridericke
Duke
of
Saxonie
.
These
mennes
example
folowed
that
Prince
of
moste
holye
memorie
,
Christian
Kyng
of
Denmarke
,
the
third
of
that
name
,
whose
benefite
the
schooles
and
Churches
in
this
Realme
enioye
still
at
this
day
.
The
third
is
concerning
Gods
Temple
,
which
is
of
twoo
sortes
:
made
with
hand
or
visible
,
and
spirituall
,
or
not
made
with
hand
.
And
eyther
of
them
is
the
house
of
Prayer
.
My
house
(
sayeth
Chryste
)
is
the
house
of
prayer
.
The
vse
of
the
Temple
that
is
made
with
handes
,
consisteth
chéeflye
in
these
poyntes
:
Firste
that
it
bée
a
publike
place
,
wherein
the
woorde
of
God
may
bée
taught
and
herd
.
Secondly
,
that
the
Sacraments
bée
ministred
there
.
Thirdly
,
that
the
godly
resorte
thither
too
pray
for
the
common
néede
.
And
lastly
,
that
it
bée
a
place
,
wherein
is
made
open
and
common
confession
of
Religion
.
But
what
is
done
in
the
Papacie
?
In
stede
of
Gods
woord
,
are
thrust
in
mens
traditions
:
In
stede
of
the
distribution
of
Gods
mysteries
,
there
are
set
foorthe
most
horrible
dishonorings
of
God
:
They
set
heauen
too
sale
:
they
blase
the
Masse
for
the
quicke
and
the
deade
:
they
robbe
the
Churche
of
the
Sacramentes
:
they
defile
the
Sacraments
with
their
blasphemous
additions
:
and
of
the
place
of
open
profession
of
the
Gospell
,
they
make
a
consistorie
of
Hipocrytes
,
which
conspyre
ageinst
the
Gospell
of
Chryst.
Thus
muche
concerning
the
Temple
that
is
made
with
hand
.
The
Temple
that
is
not
made
with
hand
or
the
spirituall
Temple
,
is
bothe
the
whole
catholike
Church
,
and
euery
seuerally
member
thereof
.
For
thus
sayth
Paule
wryting
too
the
Corinthians
:
Know
yee
not
that
the
Temple
of
God
is
holy
whiche
is
you
?
Yea
,
the
builder
of
this
Temple
Christ
sayeth
.
If
any
man
herken
too
my
woorde
,
wee
will
come
vntoo
him
,
and
dwell
with
him
.
And
therfore
all
the
whole
church
and
the
seueral
members
therof
are
called
Gods
temple
,
and
are
his
Temple
in
déede
.
The
foundation
of
this
Temple
is
the
sonne
of
God
.
For
other
foundation
can
no
man
lay
,
than
that
whiche
is
layd
already
,
which
is
Iesus
Chryst.
This
temple
is
raered
by
the
sonne
of
God
,
and
builded
by
the
Prophets
,
Apostles
,
the
Ministers
of
the
woorde
,
the
godly
Magistrates
,
and
holy
housholders
,
according
too
the
grace
which
the
Lorde
giueth
too
euery
of
them
in
their
Temple
.
This
Temple
is
purged
and
kept
clean
by
the
blud
of
Chryst.
The
doorekéeper
of
this
Temple
is
the
holy
Ghost
,
when
men
knocke
at
the
doore
of
it
with
prayer
and
fayth
.
And
this
Temple
is
not
idle
.
For
in
it
is
continuall
praysing
of
God
,
continuall
prayer
,
holy
oblations
,
and
(
too
comprehend
all
in
one
woorde
)
seruice
of
God
without
wéerynesse
:
for
vntoo
this
holy
vse
is
this
holy
Temple
of
God
dedicated
.
But
as
for
suche
men
as
folowe
their
owne
lustes
,
their
Tyrannie
,
their
vsurie
,
and
deceyt
:
They
not
only
vnhalowe
this
Temple
of
God
,
casting
out
the
doorekéeper
the
holy
Ghost
,
and
driuing
away
the
woorkmaister
Chryst
▪
but
also
they
become
the
Temples
of
Sathan
,
wherin
the
blud
of
Chryst
is
dishonored
,
Gods
woorde
put
too
reproche
:
and
in
steade
of
praying
too
God
,
succéedeth
worshipping
of
Sainctes
,
cursings
,
blasphemies
,
slaunders
,
and
(
too
conclude
at
a
woorde
)
all
the
Churche
ringeth
of
the
prayses
of
Sathan
.
But
what
moueth
vs
too
couet
too
be
the
Temple
of
God
?
First
,
the
dignitie
.
For
what
greater
glorie
is
there
,
than
too
bée
the
Temple
of
the
holy
Trinitie
?
Secondly
,
the
profite
:
For
by
this
meanes
wée
passe
from
the
chappell
of
Sathan
(
where
nothing
reigneth
but
death
and
damnation
)
too
the
house
of
God
and
euerlasting
blisse
.
Thirdly
:
the
ende
for
which
man
was
created
.
For
wée
are
created
too
bée
the
temples
of
God
.
On
the
contrary
part
,
it
is
to
be
considered
,
how
vnwoorthy
a
thing
it
is
,
and
how
great
a
treason
too
God
,
too
defile
this
Temple
with
any
wickednesse
.
And
therfore
wée
must
enforce
our selues
with
all
our
power
,
too
do
true
seruice
of
God
in
this
his
Temple
,
and
too
offer
too
him
the
Sacrifice
of
our
lips
,
that
is
too
wit
,
thanksgiuing
,
and
the
frankincense
of
our
hart
,
that
is
too
wit
,
faith
and
innocencie
.
The
fourth
is
:
The
worlde
iudgeth
farre
otherwise
of
them
that
are
the
Temples
of
God
,
than
Gods
woord
dooth
.
The
world
supposeth
that
the
honorable
,
the
myghtie
,
the
wise
,
and
the
riche
are
receyued
intoo
this
Temple
:
But
the
woord
of
God
teacheth
the
contrary
,
and
examples
shew
it
.
And
although
no
man
be
cast
of
for
the
nobilitie
of
his
birth
,
for
his
power
,
for
his
wisdome
,
or
for
his
riches
:
yet
it
falleth
out
for
the
most
part
,
that
suche
men
being
intangled
in
the
affayres
of
the
world
,
haue
the
lesse
minde
of
this
spirituall
Temple
.
Examples
héerof
are
Caine
and
Abel
:
Esau
,
and
Iacob
.
Thus
dooth
God
alwayes
choose
the
weake
things
of
this
woorld
,
that
he
might
put
the
strong
things
too
shame
.
But
this
will
not
moue
.
For
Chryst
saith
:
Feare
not
thou
little
flocke
,
for
it
hath
pleased
my
father
too
giue
you
a
kingdome
.
Too
whom
through
Chryst
with
the
holy
Ghost
,
bée
honor
without
ende
.
Amen
.
Vpon
the
.xj.
Sunday
after
Trinitie
.
¶
The
Gospel
.
Luke
.
xviij
.
CHryst
tolde
this
parable
vntoo
certeine
which
trusted
in
them selues
that
they
were
perfecte
,
and
despised
other
.
Two
men
went
vp
intoo
the
Temple
too
praye
,
the
one
a
Pharisey
,
and
the
other
a
Publicane
.
The
Pharisie
stoode
and
prayed
thus
with
him selfe
.
God
,
I
thanke
thee
that
I
am
not
as
other
men
are
,
extortioners
,
vniust
,
adulterers
,
or
as
this
Publicane
.
I
fast
twyse
in
the
weeke
:
I
giue
Tythe
of
all
that
I
possesse
.
And
the
Publicane
standing
a
farre
of
,
woulde
not
lifte
vp
his
eyes
too
heauen
,
but
smote
his
brest
,
saying
:
God
bee
mercifull
too
me
a
sinner
.
I
tell
you
this
man
departed
home
too
his
house
iustified
more
than
the
other
.
For
euery
manne
that
exalteth
himselfe
shall
bee
brought
lowe
:
and
hee
that
humbleth
himselfe
shall
bee
exalted
.
The
exposition
of
the
text
.
THe
occasion
of
this
Gospell
was
,
that
after
Chryst
had
taught
concerning
the
force
of
Prayer
,
and
the
forme
of
praying
,
he
minded
also
too
set
foorth
euident
examples
,
wherin
he
might
paint
out
the
nature
both
of
effectuall
Prayer
,
and
hypocritish
boasting
.
For
in
as
much
as
no
man
can
pray
aright
,
except
he
first
bée
rightuous
by
fayth
in
Chryst
:
it
commeth
too
passe
that
many
imagine
themselues
too
bée
rightuous
,
and
therfore
think
themselues
too
pray
aright
.
Wherefore
it
was
néedfull
too
make
a
difference
betwixte
them
that
are
rightuous
in
déede
,
and
those
that
counterfet
a
rightuousnesse
.
For
they
that
will
seeme
rightuous
and
are
not
,
doo
in
no
wise
pray
.
But
suche
as
acknowledge
their
sinnes
,
and
repent
them
earnestly
,
they
only
being
made
rightuous
by
fayth
,
can
pray
effectually
and
aright
For
this
cause
therefore
the
Lord
setteth
héere
two
images
before
vs
.
Wherof
the
one
is
of
hipocritish
Prayer
,
and
the
other
is
of
true
and
godly
Prayer
.
The
Pharisie
(
who
thought
himself
godly
and
rightuous
,
and
was
not
so
)
maketh
vs
a
Prayer
too
knowe
an
Hypocrite
by
.
Contrariwise
,
the
silie
Publicane
casting
himselfe
flat
before
God
,
and
acknowledging
his
own
vnclennesse
,
and
yet
neuerthelesse
fléeing
vntoo
mercy
:
dooth
by
his
example
set
foorth
a
forme
of
true
and
healthful
prayer
.
The
places
are
thrée
.
-
1
Of
the
rightuousnesse
of
the
Law
,
and
of
the
fondnesse
of
the
Pharisie
.
-
2
Of
Christen
rightuousnesse
,
and
of
true
repentance
.
-
3
Chrystes
iudgement
concerning
the
Pharisie
and
the
Publicane
.
¶
Of
the
firste
.
HE
sayde
too
certeine
whiche
had
an
opinion
of
themselues
that
they
were
ryghtuous
.
Héere
I
must
néedes
speake
of
the
rightuousnesse
of
the
Lawe
,
what
is
it
:
and
what
is
the
vse
,
end
,
and
prerogatiue
of
it
.
For
thereby
wée
shall
vnderstand
,
how
farre
the
Pharisies
are
wide
from
the
true
rightuousnesse
.
What
is
the
rightuousnesse
of
the
Lawe
?
It
is
a
perfecte
obedience
of
all
our
members
inwarde
and
outwarde
,
vntoo
Gods
lawe
:
of
the
harte
,
the
affections
,
the
will
,
the
mouth
,
and
▪
bréeflye
of
all
the
powers
and
abilities
as
well
of
the
bodie
as
the
minde
:
whiche
obedience
it
behoueth
too
be
,
not
at
startes
,
but
continuall
:
not
vayne
,
but
perfecte
and
full
:
not
stayned
,
but
pure
and
chaste
:
suche
as
mighte
haue
bin
performed
by
Adam
before
his
fall
,
and
suche
as
is
performed
by
the
holye
Angelles
in
Heauen
.
That
the
rightuousnesse
of
the
Law
ought
too
bée
suche
a
one
,
bothe
Moyses
and
Chryst
doo
teache
in
these
woords
:
Thou
shalt
loue
the
Lord
thy
GOD
with
all
thy
harte
,
with
all
thy
soule
.
with
all
thy
strengthe
,
and
with
all
thy
power
:
and
thy
neyghboure
as
thy selfe
.
Moreouer
forasmuche
as
hée
is
pure
,
holy
&
chaste
,
nothing
can
please
him
but
that
whiche
is
pure
,
holye
,
and
chaste
.
And
they
that
fulfill
this
rightuousnesse
,
they
onely
haue
the
promisse
of
the
Law
.
For
thus
sayeth
Moyses
:
The
man
that
dooth
these
things
shall
liue
in
them
.
No
man
(
Chryst
onely
excepted
)
didde
euer
performe
this
perfecte
and
continuall
obedience
,
suche
as
the
Lawe
requireth
.
Wherefore
all
they
▪
that
thynke
them selues
ryghtuous
wyth
thys
rightuousnesse
of
the
law
,
are
not
only
blinde
and
arrogant
,
but
also
blasphemous
ageinst
the
law
of
GOD
,
which
they
measure
by
their
owne
slender
skill
;
and
not
by
the
voyce
of
GOD
.
That
none
is
able
too
fulfil
the
law
of
GOD
,
I
haue
declared
a
late
,
and
will
now
bréefly
bring
the
same
too
oure
remembrance
ageine
.
Firste
oure
members
bothe
inwarde
and
outward
(
wherwith
wée
should
execute
obedience
to
the
Lawe
)
are
mangled
,
and
corrupted
with
a
certeine
horrible
outrage
,
so
as
they
are
able
too
doo
nothing
aryght
.
Agein
,
the
Law
of
sinne
as
a
moste
stoute
Gyant
grypeth
our
limmes
,
euen
after
that
wée
bée
borne
a
newe
,
that
wée
cannot
performe
what
we
woulde
.
Héereuppon
S.
Paule
cryeth
oute
:
O
vnhappy
man
that
I
am
,
who
shall
deliuer
mée
from
this
bodye
subiecte
too
Death
?
And
in
another
place
.
Too
will
,
is
present
with
mée
,
but
too
performe
I
finde
not
in
my selfe
.
Also
,
I
doo
not
the
good
that
I
would
doo
,
but
the
euill
whiche
I
would
not
doo
,
that
doo
I.
Thus
the
regenerate
haue
a
forewarde
will
,
but
they
are
destitute
of
ablenesse
too
performe
that
which
they
would
:
so
importunate
is
our
houshold
enimie
,
withdrawing
vs
from
that
whiche
is
good
.
What
shall
wée
saye
then
of
them
whose
will
is
not
yet
reformed
,
suche
as
all
they
bée
that
are
not
regenerate
?
Too
the
furtherance
héereof
also
maketh
it
,
that
the
Law
of
God
is
spirituall
:
but
wée
are
carnall
.
For
thus
hathe
Paule
(
béeing
at
that
time
a
faythfull
Chrystian
)
sayd
:
The
Law
is
spirituall
,
but
I
am
carnall
,
solde
vnder
sinne
.
Héereby
it
is
easie
too
sée
,
that
wée
are
not
able
to
performe
due
obedience
too
the
law
.
For
how
is
it
possible
that
flesh
should
performe
spirituall
rightuousnesse
?
I
alledged
many
and
sundry
other
reasons
not
long
agoe
,
whereby
I
shewed
that
no
man
in
this
life
is
able
too
yéeld
perfect
and
ful
obedience
too
the
Law
.
What
is
too
bée
doone
then
?
Héere
thou
shalt
firste
heare
the
voyce
of
the
Lawe
.
What
sayeth
hée
?
Curssed
is
hée
that
continueth
not
in
all
the
things
that
are
written
in
the
book
of
the
Lawe
:
Héere
thou
hearest
the
sentence
of
the
Lawe
.
Let
this
saying
of
the
lawe
humble
thée
before
God
,
and
vtterly
cast
thée
downe
,
that
thou
maist
acknowledge
both
the
filthinesse
of
thy
sinne
,
and
thy
iust
damnation
.
What
is
too
bée
doone
héer
?
Are
we
able
too
eschue
the
cursse
of
the
lawe
?
Thou
art
not
able
of
thine
owne
power
.
Wherefore
thou
must
eyther
perish
,
or
else
séeke
a
remedie
ageinst
this
damnation
of
the
lawe
:
but
other
remedie
surely
there
is
none
,
than
only
Iesus
Chryst
:
who
purposely
came
into
the
world
too
take
vppon
himselfe
the
curse
of
the
lawe
,
and
too
delyuer
all
that
beléeue
on
him
,
from
the
power
of
the
lawe
,
that
is
,
from
damnation
which
the
law
threatneth
too
those
that
transgresse
it
.
Therefore
this
cursse
extendeth
it selfe
too
all
men
that
héere
not
Chryst
,
nor
are
clothed
with
his
rightuousnesses
,
that
they
may
appéere
apparelled
therewith
in
the
sight
of
God
.
For
Chryst
is
the
end
of
the
law
,
too
iustifie
all
that
beléeue
.
Rom.
10.
These
things
haue
I
spoken
concerning
the
rightuousnesse
of
the
lawe
,
too
this
intent
,
that
I
might
shewe
how
fond
these
Pharisies
were
,
which
thought
themselues
rightuous
,
and
hilde
scorne
of
others
,
as
vnholy
and
vnrightuous
.
But
what
is
the
cause
that
this
Pharisie
and
the
rest
of
his
rable
thought
themselues
rightuous
?
The
cause
was
blindnesse
.
For
he
was
so
blinde
,
that
he
saw
not
the
méening
of
the
lawe
:
yea
rather
,
he
saw
only
the
couering
of
the
lawe
,
and
neuer
looked
into
the
brest
of
the
lawe
,
according
as
the
text
of
this
gospel
sufficiently
declareth
.
For
he
sayth
:
I
thanke
thee
that
I
am
not
as
other
men
,
extortioners
,
vniust
,
adulterers
,
or
as
this
Publicane
.
He
had
séene
the
letter
of
the
law
then
,
but
not
the
spirit
:
that
is
,
he
stacke
only
in
the
outward
woorks
,
but
he
considered
not
the
spirituall
méening
which
the
law
requireth
.
How
bée
it
too
the
intent
these
things
may
be
set
the
playner
before
our
eyes
,
let
vs
sée
first
what
maner
of
woorkes
this
Pharisies
were
.
Secondly
.
Let
vs
lay
them
too
the
law
of
God
.
Thirdly
,
let
vs
gather
therby
,
what
wanted
in
him
.
And
fourthly
,
let
vs
sée
of
how
many
sinnes
he
was
founde
giltie
,
and
cast
by
the
lawe
,
though
he
vaunted
himselfe
rightuous
before
men
.
The
woorkes
of
this
Pharisie
were
faithlesse
,
procéeding
of
méere
misbeléefe
and
pryde
.
Now
in
as
much
as
the
scripture
saieth
plainely
:
without
faith
it
is
impossible
too
please
God
:
who
is
so
madde
as
too
call
this
outwarde
visor
,
rightuousnesse
?
Let
vs
lay
his
woorkes
that
he
bosteth
of
,
too
the
woord
of
God
.
The
lawe
requireth
pure
obedience
:
This
man
out
of
his
most
vncleane
hart
,
draweth
slaunders
ageinst
God
and
his
neighboure
.
The
lawe
commaundeth
him
too
loue
his
neighboure
:
He
accuseth
him
,
yea
and
that
before
the
iudgement
seate
of
God
.
What
should
I
make
many
woordes
?
He
hath
doone
nothing
according
too
the
appoyntment
of
the
lawe
:
Is
it
not
a
great
matter
too
bée
no
extortioner
?
too
bée
no
vniust
man
?
too
bée
no
aduoutrer
?
too
faste
,
and
too
giue
almesse
?
Surely
these
things
are
not
too
bée
disalowed
.
But
this
Pharasie
did
wretchedly
defile
the
good
déedes
he
had
doone
,
with
selfe
loue
and
pride
.
What
wanted
he
then
?
The
well
spring
of
good
woorkes
,
fayth
in
Chryst
,
which
woorketh
by
charitie
:
Whereas
this
is
not
,
bée
the
woorke
neuer
so
sightly
and
faire
,
yet
can
it
not
bée
acceptable
vntoo
God
:
yea
rather
,
it
is
an
abhomination
before
GOD
,
specially
when
there
goeth
an
opinion
of
ryghtuousnesse
with
it
,
like
as
wée
sée
in
this
Pharisie
.
Wée
haue
séene
from
whence
the
woorkes
of
this
Pharisie
procéeded
,
and
howe
farre
they
are
voyde
from
the
rightuousnesse
of
the
lawe
,
and
what
he
wanted
:
Nowe
let
vs
sée
how
gréeuously
he
sinned
,
and
how
vnrightuous
he
was
.
First
he
durst
preace
vntoo
God
,
and
boldly
speake
vntoo
him
,
being
without
feare
of
God
,
without
fayth
,
without
repentaunce
,
without
the
mediator
Chryst
:
by
whom
only
the
enteraunce
too
the
father
is
set
open
.
Is
this
so
great
a
wickednesse
?
Yea
:
In
this
acte
he
breaketh
all
the
commaundementes
of
the
first
table
,
and
as
it
were
trampleth
it
vnder
his
féete
.
Ageine
▪
hée
béeing
but
dust
and
ashes
durste
boast
before
GOD
:
when
notwithstanding
,
it
is
written
:
The
giltlesse
is
not
giltlesse
before
thée
.
Howe
great
a
pride
was
this
I
beséeche
yée
?
Thoughe
hée
despise
bothe
God
and
men
,
doothe
hée
not
feyne
himselfe
neuerthelesse
too
bée
ryghtuous
?
Thirdlye
hée
abused
the
Temple
of
GOD
,
whiche
was
ordeyned
too
praye
for
forgiuenesse
of
sinnes
bothe
publike
and
priuate
.
But
what
maketh
hée
of
the
Temple
?
A
Court
barre
too
accuse
others
at
.
Fourthly
hée
layeth
violent
handes
vppon
all
the
whole
seconde
Table
,
and
breaketh
it
contrary
too
the
nature
of
Charitie
,
whiche
is
woont
eyther
too
salue
the
sinnes
of
oure
neighboure
,
or
else
too
conceale
them
.
What
dooth
hée
?
I
am
not
(
sayeth
hée
)
as
other
men
,
extortioners
,
vniust
,
aduouterers
.
Yea
all
this
séemed
but
a
little
too
him
.
Wherefore
béeing
in
the
vpper
ende
of
the
Temple
,
hée
looked
behinde
him
,
and
saw
the
silie
Publicane
praying
,
and
hée
had
no
sooner
espyed
him
,
but
hée
accuseth
him
by
and
by
at
the
iudgement
seate
of
GOD
.
Neyther
am
I
(
sayth
hée
)
as
this
Publicane
.
If
hée
had
bin
a
godly
man
in
déede
,
hée
would
haue
bin
glad
for
the
Publicane
,
as
the
Angelles
of
GOD
were
,
whiche
reioyce
in
Heauen
vppon
a
sinner
that
repenteth
.
But
when
as
hée
accuseth
the
repentaunte
,
hée
sheweth
sufficiently
of
what
spirite
hée
spake
.
Hée
oughte
too
haue
remembred
the
saying
of
Iesus
the
sonne
of
Sirach
:
Despise
not
a
man
that
turneth
from
his
sinne
.
For
wée
are
all
of
vs
in
corruption
,
that
is
too
say
,
subiecte
too
sundry
miseries
.
Let
him
that
standeth
,
sée
that
hée
fall
not
,
sayth
the
Apostle
Paule
.
As
touching
the
fasting
and
Tything
of
this
Hipocrite
,
I
say
no
more
but
this
.
Fasting
whereby
the
stoutenesse
of
the
fleshe
is
subdued
:
is
a
thing
not
euill
.
But
if
thou
faste
too
merite
any
thing
at
Gods
hande
,
then
thy
fasting
becommeth
an
abhomination
.
For
God
will
not
bée
woorshipped
with
mennes
traditions
:
but
according
too
the
rule
of
his
own
law
.
Concerning
Tything
,
I
say
this
:
That
God
so
ordeyned
it
in
his
common
weale
,
that
the
Préestes
of
the
Tribe
of
Leuie
should
haue
whereon
too
liue
.
And
Chryste
sayth
:
The
labourer
is
woorthie
of
his
hire
:
and
thou
shalt
not
moozel
the
Oxe
that
treadeth
out
the
Corne
.
¶
Of
the
second
.
LIke
as
in
the
Pharisey
wée
haue
séene
what
manner
of
ryghtuousnesse
the
Pharisaicall
ryghtuousnesse
is
:
and
haue
shewed
the
fondnesse
of
it
,
by
comparing
it
wyth
the
ryghtuousnesse
of
the
Lawe
:
So
nowe
foloweth
the
second
doctrine
,
concerning
Chrysten
ryghtuousnesse
,
whiche
is
represented
vntoo
vs
in
this
Publicane
,
as
it
were
in
some
liuely
image
.
Howbéeit
bicause
the
scripture
teacheth
of
vertues
by
twoo
wayes
,
that
is
too
wit
,
by
rule
and
by
example
:
I
wil
first
sée
what
the
scripture
sayth
of
Chrysten
rightuousnesse
.
And
afterward
I
will
shewe
the
same
in
the
example
of
the
Publicane
,
that
in
so
dooing
the
rule
may
be
confirmed
by
example
.
Now
as
concerning
the
rule
of
Christen
rightuousnesse
,
these
are
cléere
sayings
.
Paule
in
the
third
too
the
Romains
sayeth
:
All
haue
sinned
,
and
are
destitute
of
the
glorye
of
God
:
and
they
are
iustified
fréely
by
his
grace
,
throughe
the
redemption
that
is
in
Christ
Iesu
,
whom
God
hath
set
forth
too
bée
the
mercy
seat
through
fayth
in
his
bloud
.
And
anone
after
in
the
same
chapter
:
Wée
vpholde
that
a
man
is
iustified
by
fayth
,
without
the
woorkes
of
the
lawe
.
2.
Corrinth
.
5.
Him
that
knew
no
sinne
,
hée
made
sinne
,
that
wée
might
bée
made
the
ryghtuousnesse
of
GOD
in
him
.
Romaynes
.
●
.
Like
as
by
the
disobedience
of
one
man
,
manye
become
sinners
:
So
ageine
by
the
obedyence
of
one
man
,
manye
are
made
ryghtuous
.
And
of
Abraham
:
Abraham
beléeued
GOD
,
and
it
was
imputed
vntoo
him
for
ryghtuousnesse
.
And
Dauid
:
Blissed
are
they
whose
iniquities
are
forgiuen
,
and
whose
sinnes
are
couered
.
Such
sayings
as
these
,
there
are
without
number
in
the
Scripture
concerning
Chrysten
rightuousnesse
,
but
I
haue
alledged
these
fewe
,
that
I
might
therby
gather
a
general
doctrine
concerning
Chrysten
rightuousnesse
.
First
therfore
is
gathered
of
these
Textes
,
that
Chrysten
ryghtuousnesse
is
not
of
woorkes
,
albéeit
that
hée
whyche
is
iustified
,
beginneth
henceforth
too
doo
good
woorks
.
This
therfore
is
too
bée
borne
in
minde
,
that
woorkes
are
in
suche
wise
excluded
,
as
that
they
are
not
the
cause
of
this
rightuousnesse
but
the
effects
and
frutes
,
as
I
wil
shew
héereafter
.
Secondly
,
is
gathered
of
these
sayings
,
that
Christen
rightuousnesse
is
not
the
obedience
of
men
themselues
,
but
of
Chryste
for
them
.
Thirdlye
,
that
this
obedience
of
Chrystes
is
bestowed
vppon
man
,
too
the
intent
hée
may
bée
rightuous
by
it
,
and
not
by
his
owne
rightuousnesse
.
Fourthly
.
That
whosoeuer
beléeueth
,
is
made
partaker
of
this
rightuousnesse
of
Chrystes
,
so
that
it
is
imputed
too
hym
as
his
owne
.
For
Chryste
is
the
ende
of
the
Lawe
,
too
iustifie
euery
one
that
beléeueth
.
Fifthly
,
that
bicause
wée
are
sinners
wée
bée
reconciled
vnto
the
Father
by
Chryst
,
whom
GOD
hath
set
foorth
too
be
the
mercy
seate
.
Sixthly
.
That
Chrystes
bloud
was
shed
for
the
sinnes
of
them
that
beléeue
,
so
as
the
Iustice
of
God
,
or
of
the
Lawe
is
satisfied
.
Seuenthly
.
By
all
the
things
gathered
,
it
falleth
out
,
that
christian
rightuousnesse
consisteth
of
acquytall
from
sinne
,
imputation
of
Chrystes
ryghtuousnesse
,
and
acceptation
vntoo
euerlasting
lyfe
,
fréely
for
Chrystes
sake
.
This
is
the
summe
of
the
doctrine
of
the
churche
concerning
Chrysten
rightuousnesse
:
wherby
it
commeth
too
passe
,
that
Chrysten
iustification
is
an
acquital
from
sinne
,
an
imputacion
of
Chrystes
rightuousnesse
,
and
an
acceptation
vntoo
eternall
life
fréely
for
Chrystes
sake
.
How
bée
it
,
thys
is
further
too
bée
borne
in
minde
,
that
by
fayth
onely
(
wherby
wée
are
iustified
)
this
ryghtuousnesse
is
effectuall
,
and
bringeth
foorth
frutes
most
acceptable
too
God
,
through
Iesus
Chryst.
And
where
this
frute
is
not
séene
,
there
is
skarce
any
fayth
too
bée
founde
.
For
when
wée
beléeue
,
therewithall
wée
are
borne
new
men
,
that
wée
should
yéelde
new
obedience
vntoo
God
.
Now
let
vs
sée
this
selfe
same
doctrine
of
Chrysten
ryghtuousnesse
in
the
example
of
the
Publicane
.
First
(
as
the
text
sayeth
)
hée
stoode
a
farre
of
.
For
béeing
put
in
feare
with
his
own
vnwoorthinesse
hée
durst
not
come
foorth
with
the
Pharisie
intoo
the
sighte
of
Gods
maiestie
.
In
likewise
Peter
falling
downe
at
Chrystes
féete
,
sayde
:
Away
from
mée
,
for
I
am
a
sinful
man
.
Likewise
the
Centurion
,
Lorde
I
am
not
woorthie
that
thou
shouldest
come
vnder
my
roofe
.
This
fearfulnesse
in
the
conscience
of
man
,
ryseth
of
the
knoweledge
of
the
Law
:
by
the
squyre
whereof
when
a
man
examineth
his
owne
déedes
,
hée
is
enforced
too
crye
oute
,
I
am
a
sinfull
man
.
Secondly
he
dareth
not
lift
vp
his
eyes
.
Héere
is
noted
howe
the
Publicane
was
ashamed
of
the
filthynesse
of
hys
sinne
.
3.
Hee
knocketh
himselfe
vppon
the
breast
,
whereby
is
signified
his
striuing
ageinst
wanhope
and
despaire
.
4.
when
hee
sayeth
:
Lorde
be
merciful
vntoo
mée
a
sinner
:
hée
giueth
vs
too
vnderstand
how
we
ought
too
flée
vntoo
God
onely
for
the
putting
away
of
oure
sinnes
.
Hithertoo
hée
hath
wrestled
with
sinne
,
with
the
sentence
of
the
Lawe
,
and
with
wanhope
:
By
whiche
wrestling
is
declared
that
he
was
sorye
in
déede
.
Nowe
foloweth
,
how
he
wounde
him selfe
oute
of
this
Hell
as
it
were
For
when
he
sayeth
,
GOD
be
mercifull
too
me
a
sinner
:
he
reyseth
himself
vp
by
fayth
ageinst
dispaire
.
For
héere
hée
called
too
remembraunce
the
promises
concerning
Chryste
,
that
GOD
will
bée
mercifull
vntoo
sinners
,
which
falling
too
repentance
doo
flée
vntoo
Chryste
with
true
fayth
.
For
hée
is
the
propitiation
for
our
sinnes
.
In
reysing
him selfe
vp
in
this
wise
,
hée
imputeth
sinne
too
himselfe
,
and
mercie
vntoo
GOD
:
hée
acknoweledgeth
himselfe
the
sicke
man
,
and
GOD
too
bée
his
Phisition
:
hée
setteth
mercie
ageinst
sinne
:
and
so
beléeuing
God
too
bée
fauourable
vntoo
him
,
he
is
iustified
by
Faith
alone
.
After
the
same
manner
dyd
Daniell
.
Untoo
thée
Lorde
bée
rightuousnesse
,
and
vntoo
vs
confusion
and
shame
.
And
so
wée
may
learne
of
this
Publicane
,
first
the
maner
of
true
repentance
and
Christen
rightuousnesse
:
for
euen
as
true
repentance
is
true
sorynesse
for
sinne
:
euen
so
Chrysten
rightuousnesse
is
to
bée
loosed
and
acquit
from
sinne
,
when
wée
come
vntoo
God
by
true
fayth
,
as
I
haue
sayde
before
.
2.
We
may
lerne
of
him
,
of
what
sort
true
Prayer
ought
too
bée
.
For
it
must
procéede
from
the
bottom
of
the
hart
in
the
feare
of
God
,
and
leane
vntoo
the
propitiation
which
is
in
Iesus
Chryst.
3.
Wée
must
learne
of
the
Publicane
too
behaue
our selues
after
a
lowly
maner
both
before
God
and
before
men
.
Must
wée
then
liue
after
the
maner
of
Publicans
?
Yea
surely
must
we
,
so
farre
foorth
as
they
repent
and
amend
,
according
as
this
Publicane
did
.
For
as
this
Pharisie
is
not
mislyked
for
the
outwarde
honest
woorkes
that
he
did
,
but
bycause
hée
trusted
in
the
woorkes
.
So
this
Publicane
is
not
too
bée
commended
for
the
synnes
that
he
had
committed
,
but
for
his
repentaunce
whiche
ensued
.
Yea
,
wée
haue
lessons
in
bothe
of
them
,
that
wée
may
fare
the
better
by
.
With
bothe
of
them
wée
must
go
too
Churche
:
with
bothe
of
them
wée
must
giue
thankes
vntoo
God
:
with
both
of
them
wée
must
pray
.
Wée
must
learne
of
the
Pharisie
,
too
doo
honest
outwarde
woorks
:
and
of
the
Publican
,
too
bring
with
vs
godlynesse
of
minde
and
true
faith
.
¶
Of
the
third
.
I
Say
vntoo
you
,
this
man
went
home
too
his
house
iustified
,
and
not
the
other
.
Héere
wée
haue
Chrystes
iudgement
of
the
Pharisie
and
the
Publicane
.
The
Publicane
(
sayth
he
)
departing
out
of
the
Temple
came
home
too
his
owne
house
iustified
by
Fayth
.
And
the
Pharisie
returned
not
iustified
,
but
rather
condemned
.
This
confirmeth
he
with
a
generall
sentence
:
For
euery
one
that
exalteth
him selfe
,
shall
bée
brought
low
,
and
he
that
humbleth
himselfe
shal
bée
exalted
.
The
Pharisie
exalted
himselfe
,
thinking
himselfe
rightuous
by
his
deeds
of
the
law
,
which
were
none
at
al
:
and
therfore
he
was
brought
lowe
,
by
the
sentence
of
damnation
.
The
Publicane
humbled
himself
by
acknowledging
his
sinne
,
by
lowly
prayer
,
and
by
trust
in
Gods
mercie
through
Chryst
:
and
therefore
he
was
exalted
by
the
grace
of
acquitall
,
and
glorie
of
blissednesse
.
That
wée
may
be
humbled
after
this
mans
example
,
Christ
graunt
,
too
whom
with
the
father
and
the
holy
ghost
bée
glorie
for
euermore
.
Amen
.
Vpon
the
.xij.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Marke
.
vij
.
IESVS
departed
from
the
coastes
of
Tyre
and
Sydon
,
and
came
vntoo
the
Sea
of
Galilee
,
through
the
middes
of
the
coastes
of
the
ten
cities
.
And
they
brought
vntoo
him
one
that
was
deafe
,
and
hadde
an
impediment
in
his
speech
,
and
they
prayed
him
too
put
his
hande
vpon
him
.
And
when
he
had
taken
him
aside
from
the
people
,
he
put
his
fingers
intoo
his
eares
,
and
did
spit
,
and
touched
his
tongue
,
and
looked
vp
too
heauen
and
syghed
,
and
sayde
vntoo
him
:
Epham
,
that
is
to
say
,
be
opened
.
And
streight
way
his
eares
were
opened
,
and
the
string
of
his
tongue
was
losed
,
and
he
spake
plaine
.
And
he
commaunded
them
that
they
should
tell
no
man
.
But
the
more
he
forbad
them
,
somuch
the
more
a
great
deale
they
published
,
saying
:
He
hath
doone
all
things
well
,
hee
hath
made
both
the
deafe
too
heare
,
and
the
dumbe
too
speake
.
The
exposition
of
the
text
.
THis
Gospell
conteyneth
one
of
the
Lordes
miracles
whereby
hée
shewed
his
power
,
his
will
,
and
his
office
.
His
power
appéereth
in
this
,
that
all
things
created
are
at
his
commaundemente
,
as
the
Sea
,
the
Windes
,
the
Féendes
,
and
diseases
,
as
in
this
place
.
Hys
will
is
séene
by
his
readinesse
too
helpe
,
for
hée
is
moste
readie
too
help
all
that
cal
vpon
him
.
His
office
appéereth
in
that
he
is
a
sauiour
according
to
his
name
,
which
is
Iesus
.
Those
thrée
things
are
too
bée
séene
well
néere
in
euery
of
Chrystes
miracles
,
which
wée
must
lerne
too
vse
aright
.
For
wée
must
vse
the
power
of
Chryste
our
Lorde
ageinste
the
tirannie
of
the
worlde
,
Sophistrie
,
and
Hipocrisie
,
yea
and
ageynste
all
the
whole
kingdome
of
Sathan
.
Let
vs
set
the
knowledge
of
his
will
ageynst
the
ouerthwarte
will
and
iudgemente
of
our
fleshe
.
Let
vs
arme
oure selues
with
the
minding
of
his
office
ageinst
all
Antichristes
that
will
robbe
Chryste
of
his
office
.
These
thrée
things
wée
may
behold
in
this
present
gospell
as
in
a
Glasse
.
Héere
the
deafe
and
dumb
man
is
hild
in
bondage
by
the
Deuil
.
But
what
dooth
Chryste
in
thys
case
?
Hée
vttering
his
power
openeth
his
eares
,
and
looseth
hys
toong
,
maugre
the
Deuilles
resistance
.
Ageine
in
that
hée
helpeth
this
miserable
and
wretched
creature
,
hée
sheweth
him selfe
too
haue
a
remorse
of
his
miserie
,
and
by
so
dooing
,
vttereth
his
good
wil
towards
him
.
Lastly
,
hée
declareth
his
own
office
,
in
shewing
him selfe
ready
and
chéereful
too
helpe
this
man
.
For
by
this
déede
hée
dooth
vs
too
vnderstande
,
that
hée
was
sente
too
helpe
the
afflicted
and
those
that
are
in
miserie
.
Wée
haue
what
Chryst
meaneth
by
his
miracles
.
Nowe
let
vs
sée
the
summe
of
this
present
Gospel
.
Chryste
healeth
the
deafe
and
dumbe
man
that
is
brought
vntoo
him
.
By
whiche
déede
is
signified
,
that
Chryst
came
intoo
the
worlde
too
helpe
suche
as
come
vntoo
him
,
according
too
this
texte
:
Euery
one
that
calleth
vppon
the
name
of
the
Lord
shall
bée
saued
.
The
places
are
thrée
.
-
1
The
example
of
them
that
bring
this
deafe
and
dumbe
man
vntoo
Chryst.
-
2
The
déede
and
miracle
of
Chryst.
-
3
The
frute
of
this
miracle
too
the
beholders
.
¶
Of
the
firste
.
DEparting
ageine
out
of
the
coast
of
Tyre
.
&c.
Before
wée
enter
intoo
the
first
doctrine
the
occasion
of
this
presente
miracle
is
too
bée
obserued
:
Which
was
Chrystes
iourney
,
and
the
place
from
whence
hée
tooke
his
iourney
.
His
iourneying
it selfe
declares
how
busy
the
Lorde
was
in
his
office
,
and
howe
earnestly
hée
thirsted
oure
saluation
.
The
place
sheweth
,
howe
hée
mente
that
the
Gentiles
also
should
bée
made
partakers
of
his
benefites
.
For
hée
came
too
séeke
that
whiche
was
lost
.
Now
let
vs
sée
the
first
doctrine
.
They
brought
vntoo
him
a
man
that
was
both
deafe
&
dumb
,
and
besought
him
that
he
would
lay
his
handes
vppon
him
.
Héere
are
twoo
things
too
bée
marked
,
first
what
these
bearers
of
this
deafe
man
doo
:
and
secondly
what
they
request
:
what
doo
they
?
They
bring
vntoo
Chryst
a
man
that
is
deaf
and
dumb
.
In
these
few
woords
is
a
christen
mans
life
described
.
Which
description
it
standeth
vs
in
hand
too
vnderstand
aright
,
too
the
intent
we
may
handsomely
folowe
the
example
of
them
.
For
first
they
acknoweledge
Chryste
too
bée
the
true
Messias
,
and
secondly
they
beléeue
in
him
:
bothe
whiche
things
they
declare
by
this
déed
.
For
no
man
commeth
vntoo
Chryste
as
too
a
sauiour
,
ne
calleth
vppon
him
,
but
hée
that
beléeueth
in
him
.
For
like
as
no
man
beléeueth
,
but
hée
that
heareth
:
so
no
man
calleth
vppon
him
but
hée
that
beléeueth
.
Rom.
10.
By
this
reason
fayth
béeing
conceyued
of
the
woord
of
life
,
is
the
soule
helth
and
rightuousnesse
of
Chrystians
.
Is
this
fayth
idle
?
No.
Héere
are
shewed
thrée
frutes
of
it
.
The
first
is
confession
:
for
héere
by
their
déede
and
woord
they
confesse
Chryst.
For
euen
as
men
beléeue
with
the
hart
vntoo
rightuousnesse
:
euen
so
is
confession
made
with
the
mouthe
vntoo
saluation
.
The
seconde
is
the
calling
vppon
Chryst
:
For
Faith
and
inuocation
are
so
knit
toogither
,
that
yée
may
sooner
separate
heate
from
fyre
,
than
plucke
them
asunder
one
from
an
other
.
The
thirde
frute
of
Faith
is
brotherly
loue
,
which
these
bearers
vtter
in
hart
,
in
woork
,
and
in
woord
,
by
bringing
this
afflicted
and
miserable
creature
vntoo
Chryst.
Séest
thou
now
what
maner
of
men
these
bearers
were
?
Séest
thou
the
whole
lyfe
of
a
Christian
peynted
out
in
their
déede
,
as
in
a
table
?
But
wherfore
was
this
doone
and
written
.
That
both
I
and
thou
might
haue
an
example
of
reuerence
towards
God
,
and
of
charitie
towards
our
neibor
.
This
is
a
patern
of
a
true
christian
life
.
Wee
must
therfore
beléeue
in
Chryst
as
these
men
did
.
Wée
must
confesse
Chryst
as
these
men
did
:
and
Faith
requireth
that
wée
should
call
vpon
him
as
they
did
.
Besides
this
(
according
too
the
example
of
these
men
)
it
becommeth
vs
too
loue
and
helpe
our
neybor
with
hart
woord
and
déed
,
I
pray
you
what
greater
woork
of
loue
can
there
bée
,
than
too
bring
vntoo
Chryst
a
man
in
thraldom
vnder
the
power
of
the
diuel
,
wretched
,
a
miserable
,
despised
and
vtterly
disdeyned
among
men
,
and
too
take
so
great
care
for
an
other
mans
welfare
.
Héerby
let
rich
and
poore
,
noble
and
vnnoble
,
citizens
and
cuntriefolk
,
lerne
what
becommeth
them
,
if
so
be
they
mind
not
too
beare
a
face
of
Christianitie
in
vayne
.
Let
euery
man
according
too
the
state
of
his
calling
endeuer
to
bring
as
many
as
he
can
too
Chryst
,
and
too
call
vpon
him
,
and
too
haue
a
godly
carefulnesse
for
the
welfare
of
other
men
.
Héere
ryseth
a
dout
.
This
deafe
man
had
no
faith
:
for
he
could
not
heare
the
woord
,
wherby
faith
is
conceiued
:
and
yet
was
he
healed
by
Chryst
for
the
fayth
of
other
men
.
It
séemeth
therfore
that
a
man
may
bée
saued
by
an
other
mans
faith
.
I
answer
:
Chryst
loosed
the
tung
of
the
dumb
man
,
&
then
béeing
called
vpon
by
the
diseased
person
,
he
gaue
him
faith
:
vpon
the
attaynment
wherof
,
the
diseased
person
was
saued
by
his
owne
faith
,
and
not
by
another
mans
fayth
.
Ageyne
there
is
a
difference
too
bée
put
betwixt
corporall
benefites
and
euerlasting
Saluation
.
As
for
corporall
benefites
,
the
godly
may
obtein
them
euen
for
the
vngodly
at
Gods
hand
.
But
as
for
saluation
,
they
can
not
obteyne
it
for
them
,
vnlesse
they
themselues
also
haue
first
conceyued
fayth
by
the
woorde
of
GOD
.
For
except
the
godly
might
obteyne
corporall
benefites
for
the
vngodly
,
the
world
could
not
stande
in
this
so
huge
a
flud
of
wickednesse
and
stumblingblocks
.
Thus
much
concerning
the
déeds
of
these
bearers
,
and
the
profitable
example
therof
.
Now
let
vs
sée
what
they
desired
of
Chryst.
They
besought
him
(
sayth
the
text
)
that
he
would
lay
his
hand
vppon
him
.
For
they
had
marked
how
Chryst
by
laying
on
of
his
hands
had
giuen
helth
vntoo
many
afore
.
How béeit
too
the
intent
we
may
vnderstand
this
ceremonie
,
foure
things
are
too
bée
obserued
concerning
laying
on
of
hands
,
-
First
how
auncient
this
custome
of
laying
on
of
hands
is
.
-
Secondly
,
too
whom
it
belongeth
too
lay
hands
vpon
others
.
-
Thirdly
,
too
what
purpose
and
end
the
laying
on
of
handes
serueth
.
-
Fourthly
,
what
is
the
misticall
méening
of
hands
.
As
concerning
the
antiquitie
of
the
custme
of
laying
on
of
handes
,
the
Scripture
teacheth
,
that
this
custome
is
taken
of
the
fathers
.
For
in
the
.48
.
of
Genesis
wée
réede
,
that
the
Patriarke
Iacob
layde
his
hands
vpon
the
heads
of
Manasses
and
Ephraim
,
the
sonnes
of
Ioseph
.
Which
custome
afterwarde
was
confirmed
too
the
Iewes
by
lawe
:
and
this
ceremonie
continued
vntoo
the
time
of
Chryst
,
who
also
vsed
the
same
,
and
deliuered
the
vse
therof
ouer
too
his
Apostles
.
And
that
too
laying
on
of
hands
was
ioyned
prayer
,
it
is
manyfest
by
the
.xix.
Chapter
of
Mathew
,
where
it
is
written
,
that
children
were
brought
vntoo
Chryst
,
that
he
myght
lay
his
hands
vpon
them
and
pray
.
Thus
haue
wée
how
auncient
the
custome
of
laying
on
of
hands
is
.
Now
let
vs
sée
to
whom
it
belongeth
too
lay
on
hands
:
whiche
thing
is
too
bée
gathered
by
the
laying
on
of
hands
,
of
Iacob
and
others
.
For
it
was
the
guyse
,
that
the
elders
should
lay
their
hands
vppon
the
yongers
,
the
fathers
vpon
their
children
,
and
the
Préests
vpon
the
people
.
For
it
was
a
solemne
ceremonie
,
in
the
power
of
those
that
were
in
authoritie
or
degrée
aboue
others
.
But
too
what
end
was
this
ceremonie
ordeined
?
It
may
bée
gathered
by
the
Scripture
,
that
it
was
ordeined
too
fiue
endes
.
First
,
that
it
was
done
of
purpose
too
blisse
and
pray
,
as
in
Mat.
19.
and
Mark
.
7.
is
declared
.
Secondely
for
offering
:
for
the
Préests
were
woont
too
lay
their
handes
vpon
the
heads
of
the
beasts
that
were
slaine
for
sacrifice
.
3.
For
healing
:
lyke
as
Chryste
did
oftentimes
lay
on
his
hands
when
he
went
about
too
heale
suche
as
were
brought
vntoo
him
.
4.
That
by
praying
the
holy
ghost
might
be
bestowed
vpon
them
:
as
wée
réede
in
the
Acts
of
the
Apostles
.
Fiftly
in
giuing
orders
too
the
ministers
of
the
woord
,
handes
were
woont
too
bée
layde
vppon
those
that
were
receiued
intoo
the
ministerie
.
Nowe
will
wée
adde
somwhat
concerning
the
mysticall
méening
of
handes
.
They
that
blissed
folke
by
laying
on
of
their
hands
,
dyd
supplie
the
roome
of
God
.
The
hands
signified
Gods
helpe
and
fauoure
.
The
laying
on
of
hands
signified
,
that
he
on
whom
the
handes
were
layd
,
was
vnder
the
fauor
and
protection
of
God
,
and
that
hée
was
blissed
of
god
.
In
their
blissings
,
Gods
fauour
and
help
were
wished
for
:
and
in
sacrifices
,
the
hosts
were
dedicated
vntoo
God
.
In
healyngs
,
Gods
hand
stretched
out
it selfe
,
whyle
by
his
power
he
restored
the
sicke
vntoo
helth
.
Likewise
in
the
giuing
of
the
holy
ghost
,
the
handes
signified
Gods
presence
.
In
consecrating
the
Préests
this
was
ment
by
laying
on
of
handes
:
that
those
whiche
tooke
orders
were
dedicated
vntoo
God
as
sacrifices
,
and
wer
allowed
and
appoynted
too
the
seruice
of
God
.
Thus
muche
concerning
the
firste
place
,
namely
concerning
the
laying
on
of
handes
.
Now
let
vs
bréefly
consider
what
this
place
confirmeth
,
what
it
confuteth
,
and
whereof
it
admonisheth
vs
.
It
confirmeth
that
the
children
of
God
are
led
by
the
spirite
of
God
,
and
should
exercise
themselues
in
godlinesse
and
charitie
.
It
confuteth
those
that
boaste
of
their
emptie
fayth
voyde
of
the
true
feare
of
God
and
charitie
too
their
neighbour
.
And
it
admonisheth
vs
too
performe
the
woorkes
of
faith
as
well
inward
as
outward
,
if
wée
will
bée
accounted
among
the
children
of
God
.
¶
Of
the
second
.
THe
seconde
doctrine
that
I
purposed
,
is
concerning
the
déede
and
miracle
of
Chryst.
Now
too
the
intent
wée
may
vnderstand
this
déede
,
certein
things
are
too
be
noted
concerning
Chrystes
miracles
.
The
Prophets
,
Chryst
,
and
the
Apostles
wroughte
miracles
,
too
assure
men
that
the
doctrine
which
they
taught
,
was
of
God
,
and
too
the
intent
that
men
béeing
conuicted
of
Gods
truth
by
miracles
,
mighte
beléeue
,
and
by
beleeuing
bée
saued
.
That
these
are
the
chéef
endes
of
miracles
,
Iohn
the
Euangelist
beareth
witnesse
in
his
seconde
chapter
,
where
he
sayth
thus
:
This
beginning
of
miracles
did
Iesus
in
Cana
of
Galilée
,
and
manifested
his
own
glorie
,
and
his
Disciples
beléeued
on
him
.
Héere
are
twoo
endes
signified
:
Chrystes
glorie
,
and
the
fayth
of
the
Apostles
.
The
glorie
of
Chryst
comprehendeth
the
power
of
his
Godhead
,
his
affection
towardes
mankinde
,
and
his
office
and
the
certeintie
of
his
doctrine
.
Howbéeit
there
is
a
difference
too
bée
made
betwene
the
Prophets
and
Apostles
,
and
Chryst.
The
Prophets
and
Apostles
wrought
not
miracles
by
their
owne
power
,
but
by
the
diuine
power
of
Chryste
,
whose
spirite
spake
by
the
mouth
of
them
.
But
Chryste
wrought
miracles
by
his
owne
power
.
Wherefore
lyke
as
the
Prophets
and
Apostles
by
their
miracles
declared
them selues
too
bée
the
seruantes
of
Chryst
:
so
Chryst
by
his
miracles
shewed
himself
too
bée
the
Lord
and
God
of
them
.
And
if
any
man
demaund
why
miracles
are
not
wrought
now
a
dayes
by
the
ministers
of
Gods
woord
:
Thou
shalt
vnderstand
,
that
assoon
as
miracles
had
confirmed
Christes
glory
&
the
truthe
of
God
:
they
had
discharged
their
dutie
.
And
therefore
we
must
no
more
looke
for
miracles
,
but
we
must
holde
our selues
content
with
the
doctrine
of
the
Prophets
and
Apostles
,
which
God
hath
confirmed
with
many
miracles
long
ago
.
Thus
much
concerning
miracles
in
generall
.
Now
let
vs
come
too
the
miracle
of
this
day
,
in
whiche
are
many
circumstances
too
be
obserued
,
wherof
eche
one
conteyneth
a
singuler
doctrine
and
admonishement
.
The
first
,
Chryst
took
him
aside
from
the
people
.
And
why
did
he
so
?
For
twoo
considerations
,
that
is
too
wit
,
for
the
time
&
for
the
meaning
.
For
the
time
,
bicause
he
wold
not
as
yet
haue
his
kingdome
published
vntoo
the
whole
world
.
For
he
had
not
yet
accomplished
his
sacrifice
:
he
had
not
yet
broken
downe
the
wall
that
was
betwéene
the
Iewes
and
the
Gentiles
:
whiche
thing
was
doone
afterwarde
when
hée
armed
his
disciples
with
this
commission
:
Go
intoo
the
whole
world
,
and
preache
the
Gospel
too
all
nations
.
And
for
the
meaning
,
bicause
he
that
desireth
too
haue
Chryste
too
bée
his
Phisitian
,
must
departe
out
of
the
preace
of
the
malicious
persons
and
repiners
.
For
there
is
no
agréement
betwéene
Chryste
and
Beliall
.
The
second
.
He
thrust
his
fingers
intoo
his
eares
.
Surely
this
was
not
doon
but
for
some
purpose
.
For
by
that
signe
he
bothe
shewed
the
preciousnesse
of
his
fleshe
which
he
had
taken
vpon
him
,
that
by
offring
it
in
sacrifice
mankinde
might
be
restored
too
his
former
helthfulnesse
,
whiche
he
had
lost
by
sinne
:
and
also
giueth
vs
too
vnderstand
,
that
his
woorde
can
neither
be
heard
nor
vnderstood
,
vnlesse
our
eares
be
opened
by
Chrystes
finger
,
that
is
too
say
,
vnlesse
the
holy
Ghoste
doo
open
the
eares
of
our
hart
.
The
thirde
.
And
hee
spit
and
touched
his
toong
.
By
this
mysticall
maner
of
dealing
,
hée
dooth
vs
too
wit
,
that
the
abilitie
too
speake
procéedeth
of
him
,
and
that
hée
will
woorke
effectually
in
his
churche
by
meanes
.
The
fourth
:
He
looked
vp
intoo
Heauen
.
By
this
gesture
hée
signifieth
,
that
his
minde
is
lifted
vp
too
his
heauenly
father
,
whom
hée
prayed
vntoo
,
not
onely
for
this
man
,
but
for
all
others
that
are
afflicted
.
For
prayer
is
not
so
muche
the
sound
of
the
mouth
,
as
the
humble
lifting
vp
of
the
hart
vnto
God
:
which
lifting
vp
of
the
hart
,
is
signified
by
the
outward
sign
of
the
eyes
looking
vp
too
heauenward
.
Whervpon
Dauid
sayth
:
I
haue
lift
vp
mine
eyes
vntoo
thée
that
dwellest
in
the
Heauens
.
Of
which
thing
wée
also
are
put
in
minde
when
wée
say
:
Our
father
which
art
in
heauen
.
The
fifth
:
Hee
sighed
.
Surely
it
must
néedes
bée
a
great
matter
that
caused
so
great
a
personage
too
sighe
.
Therefore
had
he
not
an
eye
al
only
too
this
dumb
man
,
whom
he
could
haue
deliuered
from
his
disease
with
one
becke
:
but
hée
had
an
eye
too
these
fiue
things
.
First
too
sin
,
which
is
the
cause
of
all
miseries
in
mankinde
.
2.
Too
the
tirannie
of
the
Deuil
,
who
had
so
sore
oppressed
mankinde
,
with
whiche
tirannie
he
knew
he
had
too
encounter
.
3.
Too
the
curse
of
the
lawe
,
whiche
he
should
take
vpon
him self
,
too
the
intent
we
might
bée
cléered
of
oure
giltinesse
.
4.
Too
his
owne
moste
bitter
death
which
he
should
suffer
for
all
mankinde
.
5.
Too
the
vnthankfulnesse
of
the
greatest
part
of
the
world
.
For
hée
foresaw
that
many
should
vtterly
holde
skorn
of
his
benefit
,
and
many
of
rechlessenesse
neglect
it
:
in
so
much
as
the
least
part
of
the
world
should
embrace
his
benefits
too
their
saluation
.
The
sixt
:
hée
speaketh
too
this
dumb
man
and
saith
:
Ephata
,
that
is
too
say
,
Be
opened
.
It
was
not
for
nothing
that
Marke
in
this
place
vsed
the
Hebrue
word
,
for
by
this
word
Christ
sheweth
,
first
how
great
is
the
power
of
his
Godhed
,
who
by
his
woord
both
commaundeth
and
bringeth
too
passe
what
he
wil
:
wherby
not
only
our
faith
concerning
Christs
Godhead
is
confirmed
,
but
also
we
are
doon
to
vnderstand
,
that
all
those
are
in
safetie
,
whiche
are
vnder
his
gouernement
,
and
haue
committed
them selues
too
his
protection
.
And
by
this
woord
is
shewed
,
howe
great
the
strength
of
Gods
woord
is
,
specially
where
it
is
layd
holde
on
by
true
fayth
.
3.
That
no
man
can
bée
saued
without
Chrystes
woord
,
wherby
hée
commandeth
vs
such
things
as
are
méete
for
vs
too
doo
.
4.
By
this
commandement
,
Bee
thou
opened
,
Hée
signifieth
that
mannes
will
is
required
in
the
matter
of
saluation
:
not
for
that
the
will
being
vnrefourmed
by
the
hande
of
God
,
is
either
able
or
willing
,
but
for
that
,
when
it
is
mooued
and
framed
by
the
holy
Ghost
,
it
should
not
striue
ageinst
the
holie
Ghost
.
5.
That
the
woork
of
Saluation
is
wholly
Chrystes
,
and
not
mans
:
according
as
the
Hebrewe
woord
sheweth
.
The
seauenth
:
And
forthwith
his
eares
were
opened
,
and
the
string
of
his
toong
was
loosed
,
and
hee
spake
perfectly
.
This
present
miracle
,
was
also
a
benefit
of
Chryst
towarde
this
miserable
man
.
By
which
miracle
is
shewed
,
that
at
Christes
commandement
,
and
at
the
preaching
of
his
woord
,
wée
are
loozed
from
the
shackles
of
the
deuil
,
that
wée
should
not
bée
fettered
any
more
with
them
.
This
miracle
(
that
I
may
repeate
it
in
fewe
woords
)
confirmeth
that
Chryst
both
can
and
will
help
all
that
are
afflicted
,
which
are
brought
too
him
,
and
séeke
his
helpe
.
Also
it
ouerthroweth
the
errour
of
them
,
which
shunning
Chryst
as
a
streight
iudge
,
doo
cal
vpon
Saincts
.
And
moreouer
it
warneth
vs
to
flée
vntoo
Christ
only
by
fayth
&
prayer
,
when
we
are
in
trouble
&
dystresse
.
¶
Of
the
thirde
.
ANd
he
charged
them
that
they
should
tell
no
body
.
But
the
more
that
he
forbad
them
,
so
much
the
more
did
they
publish
it
,
and
wonder
at
it
.
Chryst
forbyddeth
them
too
tell
this
déede
abroade
:
and
they
ought
too
haue
obeyed
his
commandement
.
Wherfore
the
goodnesse
that
ensued
,
was
too
bée
ascribed
,
not
to
their
dysobedience
,
but
to
the
goodnesse
of
Christ
.
For
it
was
his
will
too
haue
had
this
déede
kept
secrete
tyll
after
his
resurrection
.
But
what
frute
sprang
of
this
miracle
of
Chrysts
?
First
the
beholders
conceyued
fayth
in
Chryst.
Secondly
they
published
this
déede
,
and
gloryfied
God
:
which
glorifying
god
is
the
vtmost
ende
of
all
Christes
woorkes
.
But
what
is
it
too
prayse
God
?
The
praysing
of
God
,
springeth
of
knowing
God
:
which
consisteth
in
these
things
.
Too
haue
a
right
opinion
of
the
substance
of
the
Godhead
,
&
of
the
persons
of
the
Godhead
:
To
beléeue
assuredly
that
hée
is
the
fountain
and
welspring
of
al
goodnesse
and
good
things
.
Too
flée
too
him
by
Chryst
in
all
necessities
.
Too
confesse
thy
fayth
openly
as
these
men
did
:
and
in
suche
wise
too
giue
light
too
others
by
thine
example
,
that
many
being
mooued
therby
may
flée
vntoo
Chryst
,
too
whome
with
the
Father
and
the
holy
Ghoste
bée
honour
for
euer
.
Amen
.
Vpon
the
.xiij.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Luke
.
x.
IESVS
turning
a
syde
too
his
disciples
sayde
:
Happie
are
the
eyes
that
see
the
things
whiche
yee
see
.
For
I
tell
you
that
many
Prophets
and
kyngs
haue
desired
too
see
those
things
whiche
yee
see
,
and
haue
not
seene
them
:
and
too
heere
those
things
whiche
yee
heere
,
and
haue
not
herde
them
.
And
beholde
,
a
certeyne
Lawyer
stoode
vp
,
and
tempted
him
,
saying
:
Maister
,
what
shall
I
do
to
enherit
eternall
lyfe
?
hee
sayd
vnto
him
:
what
is
written
in
the
law
?
how
readest
thou
?
and
he
answered
and
sayd
:
Loue
the
Lorde
thy
God
wyth
all
thy
hart
,
and
with
all
thy
soule
,
and
with
all
thy
strength
,
and
with
all
thy
mynde
:
and
thy
neyghbour
as
thy selfe
.
And
he
sayde
vntoo
hym
.
Thou
hast
answered
ryght
.
This
do
and
thou
shalt
lyue
.
But
he
willing
to
iustifie
himselfe
sayde
vnto
Iesus
:
And
who
is
my
neybor
?
Iesus
answered
,
and
sayd
:
A
certeyn
man
desended
from
Hierusalem
too
Hiericho
,
and
fell
among
theeues
,
whiche
robbed
hym
of
his
rayment
,
and
wounded
him
,
and
departed
,
leauing
him
halfe
dead
.
And
it
chaunced
that
there
came
downe
a
certeyne
Preest
that
same
way
,
and
when
he
saw
him
,
hee
passed
by
.
And
likewise
a
Leuite
,
when
he
went
nie
too
the
place
,
came
and
loked
on
him
,
and
passed
by
.
But
a
certeine
Samaritane
as
he
iourneyed
came
vntoo
him
:
and
when
he
saw
him
,
he
had
compassion
on
him
,
and
went
too
,
and
bound
vp
his
wounds
,
and
powred
in
Oyle
and
Wine
,
and
set
him
on
his
beast
,
and
brought
him
too
a
common
Inne
,
and
made
prouision
for
him
.
And
on
the
morowe
,
when
he
departed
,
he
took
out
two
pence
,
and
gaue
them
too
the
Hoste
,
and
sayd
vntoo
him
:
Take
cure
of
him
,
and
whatsoeuer
thou
spendest
more
,
when
I
come
ageine
I
wil
recompence
thee
.
Which
now
of
these
three
thinkest
thou
was
neighbour
vntoo
him
that
fel
among
the
theeues
?
And
he
sayd
vntoo
him
:
He
that
shewed
mercy
on
him
.
Then
sayd
Iesus
vntoo
him
:
Go
and
doo
thou
likewise
.
The
exposition
of
the
text
.
THis
Gospel
consisteth
of
two
parts
:
in
the
former
whereof
Chryste
commoneth
with
his
disciples
of
true
blissednesse
,
and
teacheth
them
wherein
the
same
consisteth
,
that
is
too
witte
,
in
the
knoweledge
of
him selfe
.
In
the
latter
hée
disputeth
of
the
right
way
too
eternal
life
,
of
Gods
law
,
and
of
louing
God
and
our
neighbour
:
in
the
discourse
of
whiche
point
:
he
propoundeth
a
parable
wherby
hée
teacheth
who
is
too
be
counted
our
neighbour
.
The
places
are
foure
.
-
1
Whiche
is
the
true
blissednesse
.
-
2
The
Lawyers
question
concerning
the
atteinement
of
euerlasting
life
and
Christes
answere
too
the
same
.
-
3
The
chéefe
points
of
the
Lawe
.
-
4
Of
the
Parable
whereby
wée
are
taughte
whoo
is
oure
neighbour
.
¶
Of
the
first
.
IEsus
turning
aside
too
his
Disciples
,
sayd
:
Happy
are
the
eyes
that
see
the
things
which
you
see
.
For
I
say
vnto
you
that
,
&c.
Héer
Chryst
teacheth
which
is
the
true
blissednesse
and
what
is
the
true
and
substanciall
ioy
of
man
in
this
life
,
that
is
too
wit
,
too
sée
the
sonne
of
God
.
Then
if
they
onely
be
happy
or
blissed
,
that
sée
the
sonne
of
God
,
it
followeth
that
none
attein
too
blisse
by
their
owne
woorks
and
deserts
.
Wherefore
this
séeing
of
Christe
is
woorthy
too
bée
desired
.
But
it
is
too
be
knowne
that
the
sonne
of
God
is
séene
after
twoo
sortes
:
that
is
too
wit
,
in
this
life
,
and
in
the
life
too
come
.
In
this
life
he
is
too
be
séen
in
thrée
manners
:
first
carnally
only
.
Then
carnally
and
spiritually
at
once
.
And
last
of
all
,
spiritually
onely
.
Carnally
only
,
Chryste
was
séene
of
the
greatest
parte
of
the
Iewish
nation
,
which
neuerthelesse
was
damned
.
Therfore
the
séeing
of
Chryst
in
the
flesh
onely
,
dooth
not
of
it selfe
profit
too
saluation
:
but
rather
furthereth
too
greater
damnation
.
Herode
saw
Chryste
,
so
did
Pilate
likewise
,
so
did
Iudas
,
Cayphas
,
and
many
other
vngodly
persons
,
whose
damnation
teacheth
vs
,
that
too
sée
Chryst
outwardly
in
the
flesh
,
auayleth
not
too
saluation
,
if
there
go
not
true
faith
in
Christ
with
it
.
Chryst
was
séen
in
the
flesh
and
in
the
spirit
at
once
toogither
,
of
the
wise
men
,
of
Marie
,
of
Simeon
,
Zacharie
,
Zacheus
,
the
Apostles
,
and
many
others
,
whose
séeing
turned
too
their
soule
helth
,
bicause
they
not
only
beheld
Chryste
with
their
outwarde
eyes
,
but
also
with
the
eyes
of
their
harte
.
Whiche
thing
is
manifestly
séen
in
that
woman
,
whiche
for
washing
Chrystes
féete
with
hir
teares
,
&
wiping
them
with
the
hear
of
hir
head
,
heard
Chryst
say
vntoo
hir
,
that
hir
sinnes
were
forgiuen
hir
,
for
the
faiths
sake
whiche
shée
had
in
him
.
Of
this
séeing
chéefly
speaketh
our
Lord
in
this
place
,
when
he
sayth
:
Many
Prophets
and
Kinges
haue
longed
too
see
that
you
see
,
and
haue
not
seene
.
In
spirite
onely
doo
all
they
sée
Chryste
,
whiche
beléeue
in
him
:
for
so
dooth
Chryst
him self
interprete
it
,
when
he
saith
:
As
Moyses
lift
vp
the
Serpent
in
the
wildernesse
:
So
must
the
sonne
of
man
bée
exalted
,
that
all
whiche
beléeue
in
him
,
may
not
perishe
but
haue
life
euerlasting
.
After
this
sort
did
Abel
sée
Chryste
in
his
sacrifice
,
&
so
did
Abraham
,
of
whome
Chryst
beareth
recorde
,
saying
:
Abraham
sawe
my
day
,
and
was
glad
.
So
sée
we
Chryst
at
this
day
,
as
many
of
vs
as
beléeue
in
him
.
Now
,
that
they
whiche
sée
Chryst
in
this
wise
,
are
blissed
:
this
saying
of
our
Lord
vntoo
Thomas
testifieth
:
Blissed
are
they
that
beléeue
and
sée
not
.
For
we
sée
him
in
the
Gospel
,
where
he
appéereth
face
too
face
vntoo
vs
,
that
we
should
be
transformed
intoo
the
likenesse
of
him
.
Hithertoo
concerning
the
first
maner
of
séeing
Chryst
,
and
the
partes
of
the
same
:
after
which
maner
hée
is
séene
in
this
world
.
Now
foloweth
the
other
maner
of
séeing
,
which
is
in
the
glory
too
come
,
where
we
shall
sée
him
moste
perfectlie
,
&
bée
delighted
with
euerlasting
gladnesse
,
enioying
the
moste
pleasant
and
comfortable
beholding
of
him
.
But
wherfore
dooth
hée
auouch
those
too
bée
happy
that
sée
Chryst
?
First
for
that
Chryste
is
the
woorde
of
life
,
without
which
there
is
no
saluation
too
bée
looked
for
.
For
this
woord
of
life
deliuereth
the
beléeuers
from
eternall
death
.
For
like
as
he
that
séeth
not
Chryste
(
and
specially
with
the
eyes
of
faith
)
abideth
in
prison
,
and
vnder
the
power
of
the
Diuell
:
euen
so
he
that
séeth
Chryst
,
ouercommeth
the
world
,
and
all
euils
,
according
too
this
of
Iohn
:
This
is
the
victorie
that
ouercommeth
the
world
,
euen
your
faith
.
But
doo
we
not
sée
many
godly
men
too
be
in
yl
case
in
this
life
,
and
too
be
put
too
moste
gréeuous
punishement
?
I
answere
.
Yet
are
they
blissed
for
the
sequele
of
the
matter
.
For
there
shall
be
a
moste
ioyfull
deliueraunce
from
all
euils
wherewith
the
godly
are
oppressed
in
this
life
.
And
therefore
Christe
saythe
in
Mathew
.
Blissed
are
those
that
mourne
,
for
they
shal
receiue
comfort
.
¶
Of
the
second
.
A
Certeine
Lawyer
stood
vp
,
tempting
him
and
saying
:
Master
,
what
shall
I
doo
too
haue
euerlasting
life
?
Iesus
answered
:
Thou
shalt
loue
the
Lord
thy
GOD
.
And
as
it
is
written
in
Mathew
:
if
thou
wilte
enter
intoo
life
kéepe
the
commaundements
.
Too
the
intent
we
may
vnderstande
this
answere
of
Chryste
aright
,
it
is
too
bée
noted
,
that
there
are
two
kindes
of
men
with
whom
Chryst
hath
too
doo
.
For
some
are
Hipocrites
:
and
some
repent
in
good
earnest
.
The
Hipocrites
béeing
proude
and
swelling
throughe
opinion
of
their
owne
rightuousnesse
,
think
them selues
too
haue
no
néed
of
Chryst
:
and
therfore
they
persecute
him
,
one
while
by
tempting
him
another
while
by
slaundering
his
doctrine
,
and
sometime
by
open
violence
.
When
suche
as
these
bée
doo
séeke
the
way
of
saluation
,
he
poynteth
them
too
the
lawe
,
and
saythe
:
If
thou
wilt
enter
intoo
life
,
kéepe
the
commaundementes
.
But
those
that
fall
vntoo
repentaunce
,
and
séeke
the
way
of
saluation
at
Chrystes
hand
,
are
not
sent
by
Chryste
vntoo
the
law
and
too
Moyses
:
but
he
taketh
them
too
him self
,
and
biddeth
them
beléeue
on
him
.
Which
thing
when
they
do
,
he
graunteth
ouer
his
owne
rightuousnesse
vntoo
them
,
that
they
should
not
be
subiect
too
the
curse
of
the
law
.
Wée
wil
make
this
more
apparant
by
examples
.
The
Pharisie
of
whom
wée
heard
a
late
,
séemed
rightuous
vntoo
him self
,
but
he
was
pronounced
vnrightuous
by
Chryste
,
bicause
he
had
not
the
rightuousnesse
of
the
law
whiche
he
made
his
bragges
of
.
Contrariwise
the
Publicane
that
broughte
his
sinnes
intoo
the
Temple
with
him
,
whiche
hée
there
bewayled
,
fléeing
too
the
mercy
of
God
,
went
his
way
home
iustified
.
And
in
as
much
as
he
was
iustified
and
made
rightuous
,
he
was
also
made
an
heir
of
eternal
life
.
In
Mathew
the
lawyer
asketh
Christe
the
question
,
saying
:
what
shall
I
doo
too
get
eternall
life
?
and
Chryste
answereth
:
If
thou
wilt
enter
intoo
life
,
kéepe
the
commaundements
.
Contrariwise
,
the
wretched
théefe
being
a
sinner
repenteth
vpon
the
Crosse
,
and
calleth
vpon
Chryste
by
faith
,
too
whom
Chryst
sayth
:
This
day
shalt
thou
bée
with
mée
in
Paradise
,
that
is
too
wit
,
in
euerlasting
lyfe
.
In
this
Gospel
commeth
also
a
Doctor
of
the
law
too
tempt
the
Lord
,
&
sayth
:
what
shall
I
doo
too
possesse
eternal
life
?
Too
whom
our
Lord
answereth
.
Thou
shalt
loue
the
Lorde
thy
God
,
&
thy
neighbor
as
thy self
,
which
is
all
one
as
if
hée
sayd
,
if
thou
wilt
enter
intoo
life
,
kéep
the
commaundements
.
But
too
the
sinfull
woman
.
Luk.
7.
he
saith
.
Thy
faith
hath
made
thée
whole
.
And
so
Chryst
dealeth
with
twoo
kindes
of
men
,
according
too
the
diuersitie
of
whom
,
hée
sheweth
the
right
way
vntoo
heauen
.
Why
sheweth
he
the
way
by
the
law
,
sith
no
man
was
euer
able
too
come
too
heauen
by
the
way
?
Bicause
it
is
the
straightest
way
too
heauen
,
according
too
this
:
The
man
that
doth
these
things
,
shall
liue
by
them
.
This
way
therfore
doth
Chryst
shew
too
them
that
hold
scorn
of
him
.
For
whosoeuer
despiseth
Chryst
,
eyther
hée
shall
die
for
euer
,
or
else
fulfill
the
lawe
,
which
is
impossible
for
him
too
doo
.
Agein
,
there
is
another
way
to
heauen
,
which
is
open
too
those
only
that
beléeue
in
Chryst
,
who
is
the
way
intoo
heauen
.
¶
Of
the
thirde
.
THou
shalt
loue
the
Lord
thy
God
with
all
thy
whole
hart
,
with
all
thy
whole
soule
,
with
all
thy
whole
power
,
and
with
all
thy
whole
thoughte
,
and
thy
neighboure
as
thy selfe
.
This
is
a
summe
of
Gods
lawe
,
and
an
abridgement
of
the
ten
commaundements
.
In
both
of
these
commaundementes
there
are
foure
things
too
bée
considered
.
First
the
affection
that
is
required
too
bée
in
man
towardes
God
and
his
neighbour
.
2.
The
obiect
,
namely
God
and
the
neighbour
.
3.
The
causes
of
obedience
,
that
is
too
say
,
of
louing
God
and
oure
neighboure
.
4.
The
maner
of
louing
.
1
The
affection
that
the
Lawe
requireth
,
is
louingnesse
,
which
can
not
please
vnlesse
it
bée
pure
,
&
voyd
of
hypocrisie
.
For
nothing
can
please
God
which
is
painted
,
bicause
hée
is
voyd
of
all
paynting
,
and
is
holy
,
pure
,
and
vncorrupted
.
2
The
obiectes
,
(
that
is
too
wit
,
the
things
whereabout
the
affection
of
louing
must
bée
occupied
)
are
God
and
oure
neighbour
.
3
The
causes
of
louing
God
and
our
neighboure
,
are
set
downe
in
the
commaundement
.
For
God
is
too
bée
loued
,
bicause
hée
is
our
God
and
Lord
:
and
our
neyghbour
is
too
bée
loued
,
bicause
hée
is
our
neighboure
.
4
The
maner
of
louing
is
expressed
also
.
For
God
is
too
bée
loued
with
all
the
whole
heart
,
with
all
the
whole
soule
,
and
with
all
the
whole
thought
:
and
a
mannnes
neighbour
is
too
be
loued
as
a
man
loueth
himself
.
Howbeit
,
the
things
that
wée
haue
touched
bréefly
,
must
bée
expounded
more
at
large
.
Loue
or
charitie
in
general
,
is
an
entier
affection
,
embracing
a
thing
with
fréendly
and
harty
good
will
,
in
suche
wyse
as
the
mynd
burneth
in
desire
of
it
,
&
wisheth
most
wel
vntoo
it
.
This
charitie
is
of
twoo
sortes
:
the
one
of
God
towardes
the
creature
,
and
the
other
of
the
creature
towards
God
and
other
things
.
Ageine
the
loue
of
God
towards
his
creatures
is
of
twoo
sortes
.
One
vniuersall
,
wherewith
he
embraceth
all
his
creatures
,
susteyning
and
vpholding
them
,
that
they
may
continue
in
their
state
.
This
louingnesse
is
called
also
his
vniuersall
mercy
.
Another
is
peculiar
,
wherby
God
with
the
inward
affection
of
his
heart
,
loueth
his
Churche
ryght
déerely
in
his
sonne
.
This
moued
him
too
giue
his
sonne
,
according
too
this
saying
:
so
God
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
.
This
moueth
him
too
giue
the
holy
Ghost
.
This
moueth
him
too
preserue
the
Churche
.
Too
bée
short
,
this
louingnesse
maketh
him
too
giue
himselfe
whole
too
his
Churche
.
The
thinking
vpon
this
loue
of
God
,
wyll
comfort
vs
ageinst
the
sentence
of
the
Lawe
,
ageinst
the
bitternesse
of
the
crosse
,
and
ageinst
temptations
at
the
instant
of
death
.
Also
this
louingnesse
of
God
,
causeth
God
too
chastise
his
children
,
and
ageyne
too
heale
them
when
hée
hathe
striken
them
.
I
haue
spoken
of
Gods
loue
towards
his
creatures
Now
foloweth
concerning
the
loue
of
the
creature
toward
God
&
men
,
and
other
things
.
This
charitie
or
loue
is
the
entier
affection
wherwith
man
must
loue
God
:
&
next
God
,
his
neighbour
as
him self
.
This
loue
of
the
creature
therfore
is
of
two
sortes
also
One
wherwith
it
fauoreth
God
,
&
another
wherwith
it
fauoreth
the
neighbour
.
Now
,
that
loue
wherewith
it
becommeth
vs
too
embrace
creatures
,
hath
many
degrées
:
Of
whiche
the
firste
is
that
,
whereby
wée
loue
our
brethren
that
are
knit
vntoo
vs
by
aliance
of
Chrystes
spirite
.
The
second
is
that
,
whereby
we
fauour
those
that
are
bounde
vntoo
vs
by
any
aliance
of
the
fleshe
.
The
third
is
that
,
wherby
wée
loue
others
that
are
vnknowen
vntoo
vs
.
The
fourth
is
that
wherby
wée
endeuour
too
doo
good
too
our
enimies
.
The
fifth
is
that
,
wherby
wée
fauour
eche
other
creature
,
according
too
the
degrée
of
their
woorthinesse
.
Whiche
are
the
causes
of
louing
God
,
or
wherfore
doo
wée
loue
GOD
.
Although
it
may
be
sufficiently
knowne
by
the
commaundement
:
yet
notwithstanding
,
I
will
repeate
the
causes
more
déepely
,
and
set
eche
of
them
seuerally
by
it selfe
.
Therefore
the
loue
of
man
towards
God
,
first
is
kindled
by
the
remembrance
of
Gods
benefites
towards
vs
,
&
by
thinking
vpon
the
vnmeasurable
loue
that
hée
beareth
vntoo
vs
ward
.
Secondly
it
must
bée
encreased
by
the
liuely
féeling
of
Gods
fauour
towards
vs
,
whereof
wée
haue
experience
euery
minute
.
And
thirdly
it
must
bée
excéedingly
enflamed
by
hope
and
trust
of
the
good
things
promised
.
These
causes
are
conteyned
in
these
woordes
:
Loue
the
Lorde
thy
God
.
Hée
is
Lorde
,
that
is
too
say
,
Defendor
:
God
,
that
is
too
say
,
Gouerner
and
Sauiour
:
and
Thine
,
that
thou
shouldest
looke
for
all
good
things
at
his
hand
.
Wée
haue
(
after
a
sorte
)
what
manner
a
thing
the
loue
of
God
is
,
wherwith
man
ought
too
loue
God
:
and
therwithall
wée
haue
séene
the
causes
.
But
what
is
the
maner
of
louing
?
In
what
manner
and
after
what
sorte
must
wée
loue
him
?
That
is
expressed
in
the
text
by
these
woordes
:
With
all
thy
whole
hart
,
with
all
thy
whole
soule
,
with
all
thy
whole
power
,
with
all
thy
whole
thought
.
This
woord
whole
,
signifieth
thrée
things
which
must
go
ioyntly
with
mans
loue
towards
God
.
First
that
the
loue
of
men
towardes
God
must
be
perfect
:
secondly
that
it
be
pure
,
and
thirdly
that
it
be
continuall
.
Then
are
they
sayd
too
loue
God
with
all
their
whole
harte
:
which
perfectly
,
purely
,
&
continually
bear
an
earnest
loue
towards
God
,
so
as
they
fear
him
onely
,
trust
in
him
only
,
and
repose
their
hope
in
him
only
.
Men
are
said
too
loue
God
with
all
their
whole
soule
,
when
their
wil
is
answerable
in
all
things
,
perfectly
,
purely
,
&
continually
,
too
his
heauenly
will
.
Which
thing
we
pray
may
take
place
,
when
we
say
:
Thy
wil
be
doone
.
Hée
is
loued
with
al
a
mans
whole
power
,
when
all
the
members
inward
and
outward
doo
perfectly
,
purely
,
&
continually
bend
them selues
togither
too
obey
and
serue
God
.
He
is
loued
with
all
a
mans
whole
thought
,
when
there
is
no
space
too
be
found
wherein
God
is
not
loued
purely
,
perfectly
,
and
holily
.
This
is
the
manner
of
louing
God
substancially
,
which
neuer
was
in
any
man
since
Adams
fal
,
saue
only
in
Christ
:
albeit
there
be
certeine
slender
beginnings
of
it
in
the
regenerate
.
Of
whiche
thing
there
be
foure
tokens
.
First
too
prefer
the
obedience
of
God
before
all
things
in
the
world
;
according
too
this
:
He
that
loueth
me
,
wil
kéep
my
commaundements
,
and
my
father
wil
loue
him
.
Secondly
too
vse
the
holy
Misteries
reuerently
in
the
fear
of
God
.
Thirdly
too
allure
others
by
our
example
,
too
loue
God
.
Fourthly
too
loue
our
neighbour
for
Gods
sake
.
Where
these
foure
things
méet
,
thou
hast
euident
tokens
of
loue
begone
towards
God
:
whiche
must
from
day
too
day
take
newe
encreasement
in
the
regenerate
.
I
haue
spoken
of
the
first
poynt
of
the
lawe
,
that
is
,
of
the
loue
toward
GOD
:
Now
wil
I
speake
of
the
second
point
,
that
is
too
wit
,
of
louing
our
neighbours
:
concerning
whiche
,
let
these
thrée
things
be
obserued
.
The
causes
of
the
loue
,
the
maner
,
and
the
order
.
The
causes
are
twaine
:
the
one
is
commaundement
,
and
the
other
is
nature
,
bicause
man
is
neighbour
vntoo
man
.
The
commaundement
of
God
is
,
that
wée
shuld
one
loue
another
.
Chryst
also
giueth
this
charge
:
Loue
yée
one
onother
.
Too
dysobey
this
commandement
,
is
a
most
heinous
offence
.
The
other
cause
is
nature
,
soothly
for
that
man
is
neighbour
too
man
,
and
that
many
wayes
:
as
in
respect
of
creation
:
in
respect
of
resemblance
:
in
respect
of
regeneration
:
in
respect
of
the
common
life
:
and
in
respect
of
the
glorie
too
come
:
of
which
degrées
of
neighborhood
wée
haue
spoken
already
a
while
ago
.
How
is
the
neighbor
too
bée
loued
?
The
Lord
answereth
:
Loue
thy
neighbor
as
thy selfe
.
Now
how
euery
man
loueth
himself
,
let
euery
man
learne
of
himselfe
.
The
order
of
louing
is
shewed
afore
,
that
is
,
that
those
should
bée
loued
most
,
that
are
alied
too
vs
by
the
spirite
of
Chryst.
Then
secondly
those
that
binde
vs
by
any
aliance
of
the
flesh
.
Thirdly
our
enimies
also
are
to
be
loued
,
as
Christ
teacheth
Math.
v.
And
as
Christ
sheweth
by
the
parable
that
hée
putteth
foorth
héere
.
And
thus
much
concerning
the
twoo
chéefe
pointes
of
the
Lawe
,
wheruntoo
it
is
manifest
that
no
man
is
able
too
yéeld
full
obedience
,
which
thing
I
shewed
a
late
by
four
reasons
.
Yet
is
not
this
Law
giuen
for
nothing
.
For
first
wée
are
taught
héereby
,
what
was
the
state
of
man
beefore
his
fall
,
when
it
was
yet
vncorrupted
.
For
then
was
man
able
too
fulfil
this
lawe
in
al
pointes
.
Ageine
héerby
wée
vnderstand
how
sore
mannes
nature
is
corrupted
,
when
wée
sée
howe
farre
wée
are
wyde
from
the
perfect
obedience
of
the
Lawe
.
Besides
this
,
wée
are
warned
too
acknowledge
our
owne
frailtie
and
vnclennesse
,
&
too
flee
vntoo
Chryst
who
is
the
perfection
of
the
law
,
to
iustifie
euery
one
that
beleueth
.
Moreouer
we
be
taught
what
is
the
end
of
the
law
,
&
what
are
the
chéefe
poynts
of
religious
life
,
wherin
we
must
occupie
ourselues
.
Lastly
,
héereby
wée
are
admonished
too
thinke
of
what
sorte
the
obedience
of
the
Angels
and
of
the
holie
men
,
shall
bée
in
the
euerlasting
lyfe
.
¶
Of
the
fourth
.
AND
hee
willing
to
iustifie
himself
,
sayd
vntoo
Iesus
:
who
is
my
neighbour
?
When
this
Lawyer
had
receyued
an
other
answer
than
hée
looked
for
:
least
hée
might
séem
too
bée
ouerset
by
holding
his
peace
,
swelling
in
opinion
of
his
own
rightuousnesse
,
hée
asketh
whoo
is
his
neighbour
.
Too
whom
Chryst
made
a
far
other
answer
than
hée
looked
for
.
And
too
too
the
intent
he
may
fetch
in
the
Lawyer
to
assoyle
the
case
him self
,
hée
putteth
foorth
a
long
parable
,
saying
:
A
certeine
man
came
downe
from
Hierusalem
too
Hierico
.
&c.
But
in
as
much
as
all
men
are
neighboures
one
too
an
other
,
why
dyd
hée
not
answer
simply
thus
?
Al
men
are
neighbours
one
too
another
.
This
aunswer
would
haue
séemed
both
easier
and
shorter
.
The
Lord
did
this
to
correct
the
leud
interpretation
of
the
Pharisies
and
Lawyers
.
For
they
interpreted
the
law
after
this
maner
.
Loue
thy
fréend
and
hate
thine
enimie
.
So
by
these
mennes
iudgement
,
those
that
were
fréendes
,
were
déemed
neighbors
also
one
too
another
.
Which
error
Chryst
disproueth
in
the
fifth
of
Mathewe
,
&
teacheth
that
wée
must
loue
our
enimies
also
.
Therefore
for
asmuch
as
Chryst
and
the
Lawyer
agréed
vpon
the
case
concerning
fréendes
:
(
for
both
of
them
confessed
that
fréends
were
too
bée
loued
,
)
Chryst
goeth
about
too
make
the
Pharisie
confesse
that
enimies
are
in
the
number
of
neighbours
,
for
all
men
are
eyther
fréends
or
foes
vntoo
vs
.
The
Pharisie
graunteth
that
fréendes
are
too
bée
accounted
neighboures
.
But
bycause
the
dout
is
concerning
enimies
,
Christ
telleth
this
parable
of
the
Iew
and
the
Samaritane
,
that
is
too
wit
,
of
twoo
that
by
profession
were
most
vtter
enimies
.
For
the
Iewe
hated
the
Samaritane
extréemely
,
and
counted
him
as
a
dog
,
and
the
Samaritane
could
not
but
knowe
it
.
But
what
commeth
too
passe
?
The
Iew
falleth
among
théeues
,
he
is
robbed
,
he
is
wounded
,
and
he
is
left
half
dead
.
After
that
certeine
Iewes
had
passed
by
this
wounded
man
,
and
were
no
whit
moued
wyth
his
mischance
:
the
Samaritane
comes
&
helpes
the
poore
wretch
.
He
performeth
the
déeds
of
charitie
vpon
him
:
he
setteth
him
vpon
his
owne
beast
:
he
caryeth
him
too
his
owne
Inne
:
he
hathe
a
care
of
him
:
he
compoundeth
with
his
hoste
that
he
should
intreat
him
wel
and
fréendly
:
and
he
promiseth
to
pay
it
,
if
he
lay
out
any
more
aboute
the
enterteinment
of
hym
.
Which
of
these
thinkest
thou
(
sayth
Chryst
)
was
that
mans
neighbor
.
Was
it
the
Leuite
that
passed
by
?
or
the
Préest
?
or
this
Samaritane
?
The
Pharisie
answered
:
He
that
shewed
mercy
too
him
.
And
Iesus
sayd
vntoo
him
:
Go
thy
wayes
and
doo
likewise
.
The
Pharisie
confesseth
that
the
Samaritane
performed
the
déedes
of
charitie
towards
the
wounded
man
,
and
that
therfore
he
was
ryghtly
called
his
neighboure
.
And
herevpon
is
made
the
answere
,
that
all
men
are
neyghbours
one
too
another
.
Howbéeit
to
the
intent
too
abate
the
highe
lookes
of
the
Pharisie
,
he
biddeth
him
go
&
doo
as
the
Samaritane
did
.
By
which
saying
he
sheweth
that
the
Pharisie
is
farre
from
the
perfection
of
the
law
.
Wherfore
let
vs
folow
the
Samaritane
as
much
as
wée
can
,
through
the
grace
of
Chryst
,
too
whom
with
the
father
and
the
holy
Ghost
,
bée
honor
,
praise
and
glory
world
without
end
.
Amen
.
Vpon
the
.xj.
Sunday
after
Trinitie
.
¶
The
Gospel
.
Luke
.
xviij
.
ANd
it
chaunced
as
Iesus
wente
too
Ierusalem
,
that
he
passed
through
Samaria
&
Galile
.
And
as
he
entred
in
too
a
certaine
towne
▪
there
met
him
ten
men
that
were
Lepers
,
which
stode
a
farre
of
,
and
put
forth
their
voyces
,
and
sayde
:
Iesus
,
master
haue
mercy
vpon
vs
.
When
he
sawe
them
,
he
said
vntoo
them
,
go
shew
your selues
vnto
the
preests
.
And
it
came
to
passe
that
as
they
went
they
were
clensed
.
And
one
of
them
when
he
saw
that
he
was
clensed
,
turned
back
again
,
and
with
a
loud
voice
praised
God
,
and
fel
downe
on
his
face
at
his
fete
,
&
gaue
him
thankes
.
And
the
same
was
a
Samaritane
.
And
Iesus
answered
,
and
said
:
Are
there
not
ten
clensed
?
But
where
are
those
nine
?
There
are
not
founde
that
returned
againe
too
giue
God
praise
,
saue
only
this
straunger
.
And
he
sayde
vntoo
him
:
Arise
,
go
thy
way
,
thy
faith
hath
made
thee
whole
.
The
exposition
of
the
Text.
THe
summe
of
this
Gospell
is
,
that
Christ
is
the
true
Messias
,
very
God
&
very
man
,
who
by
his
mighty
wil
only
,
can
help
whom
he
list
.
And
he
listeth
to
help
al
that
flée
vnto
him
,
as
the
example
of
these
.x.
Lepres
sheweth
.
For
he
disdeineth
them
not
as
many
other
men
doo
:
but
he
vttereth
his
fatherly
mind
towards
them
in
healing
them
when
they
cal
vpon
him
,
&
in
ridding
them
from
their
disease
,
which
was
bothe
most
foule
&
most
contagious
.
Neither
is
he
otherwise
minded
towards
any
other
,
than
he
was
towards
these
miserable
soules
so
that
they
craue
his
aid
as
these
did
.
Therfore
let
vs
looke
vpon
these
Lepres
,
and
lerne
what
maner
a
high
préest
we
haue
,
that
is
to
wit
,
not
only
such
a
one
as
is
sory
for
our
mischances
:
but
also
such
a
one
as
by
his
owne
mighty
will
,
is
able
to
helpe
those
whom
he
perceiueth
too
craue
his
helpe
,
and
to
set
them
frée
from
al
miserie
.
For
euen
as
he
clensed
these
in
their
going
away
,
or
rather
when
they
were
absent
:
euen
so
although
he
bée
not
séene
present
,
yet
can
he
helpe
.
Wherefore
let
vs
preace
vntoo
him
with
assured
faith
in
all
our
necessities
,
assuring
our selues
that
we
shall
finde
helpe
in
due
time
.
And
thus
much
bréeflye
concerning
the
summe
and
vse
of
thys
Gospell
.
The
places
are
thrée
.
-
1
Of
these
ten
Lepres
.
-
2
Why
the
Lord
sent
them
too
the
préest
.
-
3
Of
the
thankfulnesse
of
the
Samaritane
,
and
of
the
vnthankfulnesse
of
the
other
nine
.
¶
Of
the
first
.
IN
the
first
doctrine
of
this
Gospell
which
I
haue
purposed
concerning
the
Lepres
:
I
wil
say
these
things
in
order
.
How
despised
Lepres
were
among
the
people
of
Israell
:
what
the
déede
of
them
teacheth
vs
:
how
a
great
number
are
infected
with
spirituall
Leprosie
,
and
haue
néede
of
Christ
to
be
their
Phisition
:
and
what
we
may
gather
of
Christes
déede
,
concerning
his
affection
towards
vs
.
Lepres
were
counted
among
the
Iewes
,
vncleane
and
vnwoorthy
too
be
conuersant
among
the
Israelites
,
and
that
was
for
their
most
foule
and
contagious
disease
,
wherewith
they
were
atteinted
.
And
by
the
appoyntment
of
Gods
law
,
they
caried
about
with
them
badges
of
reproche
and
sorow
,
whereby
they
were
put
in
minde
of
their
vngodlinesse
and
wicked
déedes
,
for
which
they
were
falne
intoo
such
miserie
.
In
Leuiticus
are
numbred
fiue
badges
,
by
which
they
might
be
discerned
from
other
men
,
least
they
shoulde
bée
defiled
with
their
infection
.
One
was
a
loose
garment
.
Another
was
a
bare
head
.
The
thirde
was
a
face
muffled
.
The
fourth
was
a
dwelling
separated
from
resort
of
men
.
And
the
fifth
was
an
open
Proclamation
,
whereby
they
were
proclaimed
vncleane
:
as
which
were
vnworthy
too
bée
conuersant
among
the
Israelites
.
Héerby
it
is
easie
to
coniecture
,
in
how
great
sorow
they
liued
,
&
how
miserable
their
state
was
:
and
being
beset
with
these
miseries
,
they
resort
vnto
Christ
.
Whervpon
we
may
gather
remedies
ageinst
thrée
kinds
of
temptations
:
of
which
the
first
springeth
of
the
thinking
vpon
the
misery
and
filthinesse
of
our
sinne
.
The
second
procedeth
of
our
own
vntowardnesse
,
for
that
we
be
not
of
sufficient
behauiour
to
sue
to
so
great
a
prince
,
as
is
our
Sauiour
Iesus
Christ
.
The
third
issueth
of
the
consideration
of
deserts
,
wherof
wée
perceyue
our selues
to
haue
none
at
all
.
For
according
to
the
example
of
these
Lepres
,
wée
must
not
suffer
our selues
too
bée
feared
away
with
these
things
,
from
resorting
to
our
only
Phisition
and
Sauiour
.
Now
we
sée
what
these
ten
Lepres
did
.
As
the
Lorde
entred
into
a
certaine
towne
(
sayth
the
text
)
there
met
him
ten
Lepres
,
which
stoode
a
farre
of
,
and
lift
vp
their
voyce
,
saying
:
Iesu
,
maister
haue
mercy
vppon
vs
.
Here
haue
wée
in
these
Lepres
an
example
of
true
lowlinesse
,
faith
,
inuocation
,
and
confession
.
That
they
stand
a
farre
of
,
it
is
a
token
of
submission
and
lowlinesse
.
For
in
consideration
of
their
disease
(
and
of
sinne
which
was
the
cause
of
their
disease
,
)
they
did
from
the
bottom
of
their
hart
,
cast
themselues
downe
before
God
,
acknowledging
their
owne
miserie
,
the
foulenesse
of
sinne
,
and
the
most
iust
sentence
of
the
law
condemning
them
.
And
so
they
are
rightly
humbled
before
God
.
Which
humbling
of
themselues
is
the
first
gréece
or
step
vntoo
glory
,
like
as
pride
is
the
first
step
vnto
shame
:
which
thing
the
Lord
himself
witnesseth
,
when
he
sayth
:
Euery
one
that
exalteth
himselfe
shal
be
brought
lowe
,
and
euery
one
that
humbleth
himself
,
shall
bée
exalted
.
Let
vs
then
followe
these
mens
example
,
and
cast
downe
our selues
by
true
repentance
,
before
god
:
which
thing
if
we
doo
,
it
shal
happen
too
vs
according
to
Christes
saying
:
He
that
humbleth
himselfe
,
shall
be
exalted
.
In
that
they
resort
vntoo
Christ
,
it
is
a
witnesse
of
their
faith
,
which
they
had
gotten
by
héering
him
spoken
of
abrode
.
For
out
of
all
dout
they
had
heard
of
this
most
swéete
saying
of
Christ
,
wherewith
he
allureth
all
men
vnto
him
after
so
fatherly
a
sort
,
and
offereth
his
grace
vnto
all
men
:
Come
vnto
me
all
ye
that
labour
and
are
loden
,
and
I
will
refresh
you
,
and
you
shall
finde
rest
vnto
your
soules
.
This
worde
come
all
yee
that
labour
,
they
had
hard
,
and
conceyued
hope
,
that
he
who
offered
himselfe
so
gently
vnto
all
men
,
would
not
shake
them
of
.
Wherfore
through
the
faith
that
they
had
conceiued
,
they
encouraged
themselues
,
&
came
vntoo
Christ
.
Let
vs
also
(
after
these
mens
example
,
whereby
the
fatherly
promisse
is
confirmed
,
)
bée
encouraged
to
hope
well
of
Christ
in
all
our
aduersities
.
The
frute
of
this
fayth
foloweth
,
which
is
Inuocation
.
For
thus
they
pray
:
Iesu
,
maister
,
haue
mercy
vpon
vs
.
In
this
their
most
earnest
prayer
,
first
they
acknowledge
themselues
too
haue
no
deseruings
,
but
rather
horrible
sinnes
.
For
he
that
sayth
,
haue
mercy
,
bosteth
of
no
desert
,
nor
féeleth
any
woorthinesse
:
but
rather
he
confesseth
his
owne
vnwoorthinesse
,
&
acknowledgeth
himselfe
vnwoorthy
a
benefite
.
Secondly
in
this
prayer
they
acknowledge
Christ
too
be
the
true
Messias
,
and
the
vanquisher
of
death
&
al
misfortunes
.
They
acknowledge
him
too
bée
méeke
&
mercifull
,
not
such
a
one
as
encreaseth
the
affliction
of
those
that
bée
afflicted
,
but
rather
suche
a
one
as
remedieth
and
healeth
their
diseases
.
Let
vs
also
folow
this
example
of
praying
,
and
let
vs
in
our
prayer
,
think
and
acknowledge
Chryst
too
bée
suche
a
one
in
very
déede
,
as
they
describe
him
too
bée
in
this
their
prayer
.
Also
in
these
Lepres
wée
haue
an
example
of
confession
,
which
can
neuer
bée
plucked
away
from
prayer
:
and
surely
a
man
could
not
confesse
Chryst
in
those
dayes
without
perill
.
For
the
men
of
greatest
might
and
wisedome
did
persecute
Christ
,
and
forbad
folke
to
professe
him
,
as
we
read
in
the
.ix.
of
Iohn
,
where
the
Pharisies
rebuke
the
blind
man
whom
our
Lord
had
restored
too
his
sight
,
bicause
he
confessed
Christ
.
But
let
bs
folow
the
example
of
these
Lepres
.
For
although
the
affliction
séeme
gréeuous
,
which
is
too
bée
susteyned
for
professing
Christ
:
yet
notwithstanding
the
soulhealth
whervntoo
the
profession
tendeth
,
is
greater
&
more
certeine
,
than
that
wée
should
fléete
from
it
for
any
fond
frayings
.
I
haue
spoken
of
the
bodily
Leprosie
,
&
of
the
commendable
déede
of
these
Lepres
.
Now
wil
I
bréefly
describe
the
spirituall
Leprosie
,
and
shew
the
remedies
of
it
.
The
spiritual
Leprosie
is
the
attaynting
and
infection
of
the
mind
,
the
hart
,
&
the
affections
of
man
,
so
as
no
part
in
man
is
pure
and
cleane
.
This
Leprosie
also
hath
his
markes
.
Wherof
the
first
is
separation
from
the
houshold
folke
of
God
,
and
from
the
company
of
the
Saincts
,
Angels
,
and
men
.
The
second
is
an
vncouered
head
,
that
is
too
say
,
a
barenesse
of
the
gifts
of
the
holy
Ghost
,
ful
of
reproche
:
wherof
is
said
in
Ezechiell
:
thou
wert
bare
and
ful
of
confusion
.
The
third
is
a
muffled
mouth
,
that
is
too
say
,
a
stinking
breth
and
a
pestilent
blast
of
most
leude
talke
,
which
procéedeth
from
an
vnclene
hart
.
The
fourth
is
a
dwelling
set
from
resort
of
men
,
such
as
the
dwelling
of
the
rich
glutton
is
,
who
dwelt
a
great
way
from
the
habitation
of
the
blissed
for
t
.
The
fifth
is
open
proclamation
,
that
is
to
say
,
the
cursse
of
the
law
,
which
is
openly
proclaymed
ageinst
all
that
repent
not
,
that
is
,
ageinst
all
spirituall
Lepres
.
But
what
remedie
is
there
ageinst
this
ghostly
Leprosie
?
It
is
not
too
bée
cured
by
any
cunning
of
man
.
There
is
but
only
one
Phisitian
that
can
clense
it
,
which
is
Iesus
Chryst.
Too
whom
if
the
Lepre
come
and
humble
himselfe
before
him
,
calling
vpon
him
,
and
crauing
too
bée
healed
:
This
most
skilful
Phisitian
wil
by
and
by
,
first
with
his
own
blud
wash
of
the
filth
of
this
spiritual
Leprosie
,
and
then
with
his
spirituall
oyle
anoynt
the
infected
limmes
,
vntill
they
bée
made
ful
whole
.
Untoo
him
therfore
must
wée
go
on
the
féete
of
faith
:
his
medicine
which
is
offered
by
the
voyce
of
the
Gospell
,
is
too
bée
receyued
with
the
mouth
of
the
hart
,
that
is
too
say
,
with
fayth
:
Of
him
is
too
bée
requested
that
effectuall
Oyle
,
wherwith
the
appaired
powers
&
strength
are
renued
:
and
great
héede
is
too
bée
taken
,
that
wée
fal
not
intoo
this
Leprosie
ageine
,
by
loosing
this
helthfull
medicine
of
Gods
worde
,
and
this
healthfull
Oyle
of
the
holy
Ghost
.
Which
thing
if
wée
doo
,
the
curing
of
vs
will
be
the
harder
afterwarde
.
For
when
any
disease
hath
taken
too
déepe
a
roote
,
it
is
a
harder
matter
too
heale
it
.
Of
the
second
.
ASsoone
as
he
saw
them
,
he
said
:
Go
and
shew
your selues
too
the
preest
.
Whom
he
had
healed
in
their
going
away
by
his
only
becke
,
them
sendeth
hée
too
the
préestes
,
who
though
they
were
wicked
and
couetous
:
yet
did
they
serue
in
the
ministerie
ordeyned
by
God
.
But
why
sendeth
hée
them
too
the
Préests
?
There
were
many
and
great
causes
.
The
first
was
,
that
hée
might
trie
their
faith
:
whither
they
beléeued
his
word
and
his
promisse
.
For
God
is
woont
by
diuers
means
too
trie
the
stedfastnesse
of
his
seruants
in
faith
:
not
too
their
hurt
or
hinderaunce
,
but
too
the
intent
that
their
fayth
béeing
tryed
,
and
as
it
were
fined
in
the
fire
of
temptation
,
maye
become
the
purer
.
So
was
the
fayth
of
Abraham
tryed
,
when
he
was
commaunded
too
go
kil
his
onely
begotten
sonne
.
So
was
the
womans
fayth
of
Syrophaenicia
tryed
:
and
there
bée
manye
other
examples
,
as
of
Iob
,
Ioseph
,
Dauid
and
all
others
.
The
seconde
is
,
that
by
this
his
dooing
hée
may
confirme
the
publike
ministerie
ordeyned
by
GOD
.
For
the
Préests
had
a
commaundement
too
discerne
and
iudge
of
Leprosie
:
&
too
receiue
intoo
the
open
congregations
,
suche
as
will
bée
throughly
clensed
,
excluding
the
others
.
And
if
hée
had
doone
otherwise
,
hée
mighte
haue
séemed
too
haue
broken
Moyses
law
,
which
hée
came
not
too
break
,
but
too
fulfil
&
performe
.
The
third
is
,
bicause
the
lawe
&
the
Préesthood
beare
witnesse
of
Chryst
,
according
as
hée
sayth
himself
:
The
law
and
the
Prophets
beare
witnesse
of
mée
.
For
wheras
the
préests
were
commaunded
too
iudge
of
Leprosie
,
and
to
take
an
offering
for
the
clensing
of
the
Lepre
that
was
healed
:
It
was
a
figure
of
Chrystes
power
,
who
cannot
only
iudge
of
Leprosie
,
but
also
clense
the
same
:
and
that
with
the
sacrifice
of
his
owne
bodie
,
and
with
his
owne
precious
bloud
.
The
fourth
is
,
that
the
préests
might
lern
by
that
miracle
,
that
the
true
Messias
was
come
.
For
so
Esay
tolde
them
before
,
that
Chryste
shoulde
shewe
his
presence
by
woonderful
miracles
,
among
whiche
this
is
reckened
vp
for
one
,
that
hée
should
make
the
blinde
too
sée
,
&
clense
the
Lepres
.
Therfore
when
the
préests
had
séene
this
heauenly
miracle
,
they
shuld
haue
concluded
vppon
the
Prophecie
of
Esay
,
that
Iesus
the
sonne
of
Mary
was
the
true
Messias
promised
in
old
time
too
the
fathers
,
specially
sith
the
Prophesies
concerning
Chrysts
comming
,
did
leuell
all
too
this
time
.
The
fifth
is
,
that
the
Préestes
béeing
by
this
miracle
conuicted
,
that
Chryste
the
true
Messias
was
come
,
should
sende
their
hearers
,
and
the
people
vntoo
Chryst
the
moste
skilful
and
cunning
Phisitian
bothe
for
bodie
&
soule
:
which
thing
they
didde
not
,
leaste
their
owne
gaine
shoulde
bée
abated
.
They
haue
many
folowers
now
a
dayes
,
specially
in
the
papacie
.
The
sixth
is
,
that
these
Lepres
béeing
receyued
by
the
record
of
the
Préests
should
shew
their
bountifulnesse
toward
God
and
the
ordinarie
ministerie
.
Notwithstanding
,
beside
these
true
causes
for
which
Chryst
sent
these
Lepres
too
the
Préests
.
The
Papistes
haue
forged
another
,
namely
that
wée
shoulde
shriue
oure
sinnes
too
the
Préests
,
numbring
vp
all
our
faults
,
with
all
the
circumstances
of
them
,
which
surely
is
a
thing
vnpossible
.
The
Papists
therfore
doo
wrest
this
text
too
a
straunge
sense
,
&
with
their
allegorie
doo
make
grinnes
wherewithall
the
wretched
consciences
are
horribly
snarled
.
And
so
of
a
moste
comfortable
Gospel
,
they
make
a
moste
butcherly
slaughterhouse
of
consciences
.
What
?
Is
not
priuate
confession
too
bée
reteyned
?
Yes
in
déede
,
but
not
in
consideration
of
this
Allegorie
:
nor
yet
after
the
maner
of
the
Papists
,
whiche
like
Iudges
exact
the
reckening
vp
of
all
a
mannes
sinnes
,
and
denie
that
ther
is
any
remission
if
there
bée
not
a
ful
rehearsal
of
all
the
sinnes
,
which
(
as
Dauid
witnesseth
)
no
man
vnderstandeth
,
&
muche
lesse
can
hée
then
recken
them
vp
.
But
what
is
the
cause
why
auricular
confession
is
kepte
stil
in
our
Churches
of
Denmark
?
For
the
commodities
therof
,
whiche
are
very
many
.
The
first
is
,
that
in
this
priuate
talke
,
the
rude
and
ignorant
may
bée
instructed
,
which
haue
need
too
bée
instructed
in
the
Cathechisme
.
The
second
is
,
that
in
it
striplings
and
yong
men
,
may
bée
tryed
howe
they
profite
.
For
it
is
the
duetie
of
a
good
shepeherd
,
not
only
too
teach
godly
doctrine
openly
,
but
also
his
office
requireth
,
that
(
after
the
example
of
Paule
)
hée
shoulde
make
a
proofe
of
his
hearers
at
home
,
howe
muche
they
haue
profited
in
godlinesse
.
For
in
this
priuate
communication
,
hée
shall
pricke
foreward
the
slouthful
as
it
were
with
a
spurre
,
hée
shall
commende
the
diligence
of
those
that
haue
profited
muche
,
and
encourage
them
too
like
continuance
.
The
third
is
,
that
in
this
priuate
conference
,
an
accounte
of
their
fayth
is
required
of
those
,
whose
fayth
and
relygion
may
iustly
bée
doubted
of
.
The
fourth
is
,
that
in
this
talk
,
the
weak
consciences
are
reléeued
with
doctrine
,
counsel
and
comforte
,
specially
when
they
bée
entangled
with
any
scruple
of
conscience
.
For
suche
persons
doo
wel
by
themselues
,
if
they
get
them
too
their
shepherds
,
that
they
may
bée
raysed
and
receiue
comfort
.
The
fifth
is
,
although
hée
that
beléeueth
truely
in
Chryst
,
is
cléerely
acquit
from
his
sinne
:
for
where
as
sinne
is
a
falling
from
Gods
law
and
wil
,
with
a
binding
of
the
partie
too
euerlasting
death
and
damnation
:
out
of
doubt
euery
one
is
acquit
that
beléeueth
the
free
promise
,
according
too
this
saying
:
hée
that
beléeueth
in
the
Sonne
hathe
euerlasting
life
:
whervpon
it
foloweth
,
that
true
absolution
is
a
deliuerance
of
the
beléeuing
man
from
his
béeing
bound
too
eternal
death
and
damnation
:
yet
notwithstanding
it
is
profitable
for
all
men
too
heare
the
Gospell
priuately
also
,
which
béeing
vttered
by
the
mouth
of
the
Minister
,
declareth
forgiuenesse
of
sinnes
,
and
inheritance
of
the
kingdome
of
Heauen
too
them
that
beléeue
.
For
then
verely
is
the
kingdome
of
Heauen
opened
,
when
the
Gospel
that
is
preached
,
is
receyued
by
faith
.
¶
Of
the
third
.
ANd
one
of
them
seeing
that
hee
was
clenzed
,
came
backe
ageyne
with
a
loude
voyce
,
glorifying
God
,
and
fell
vppon
his
face
before
Iesus
,
gyuing
thanks
In
this
Samaritane
wée
sée
a
moste
godly
example
of
thankfulnesse
&
thankesgiuing
.
Now
too
the
intent
wee
may
bee
stirred
vp
by
his
example
,
I
wil
say
somewhat
concerning
true
giuing
of
thankes
in
this
order
.
First
what
it
is
,
and
what
causes
it
hath
:
nexte
what
things
are
required
too
it
:
and
lastlye
for
what
things
wée
ought
too
giue
thanks
.
As
concerning
the
first
,
true
thanksgiuing
is
an
acknoweledging
and
confessing
of
benefits
receyued
,
toogither
with
a
thankfulnesse
of
minde
and
a
publishing
of
Gods
goodnesse
.
This
appéereth
plainely
in
this
our
Samaritan
.
He
acknowledgeth
himselfe
too
bée
clensed
of
his
Leprosie
:
he
confesseth
the
same
thing
openly
:
hée
returneth
with
a
thankful
minde
vntoo
Chryst
:
giuing
him
thankes
for
his
benefites
and
blasing
abrode
his
goodnesse
.
This
thankesgiuing
hathe
diuers
causes
.
First
the
knoweledge
of
God
the
benefactour
.
2.
The
knowledge
of
himselfe
.
3.
The
perceyuerance
of
the
benefite
.
4.
An
affection
earnestlye
bent
by
fayth
vntoo
the
praysing
of
God
:
all
whiche
things
wée
sée
in
this
Samaritane
.
Too
the
furtherance
héerof
also
,
come
the
examples
which
may
stirre
vs
vp
too
this
thankfulnesse
.
Thus
haue
wée
what
thankesgiuing
is
,
and
what
causes
it
hathe
.
Nowe
let
vs
sée
what
things
are
requisite
vntoo
it
.
There
are
twoo
things
requisite
.
Firste
vertues
whiche
can
neuer
bée
seperated
from
true
thankesgiuing
:
and
secondlye
the
lawful
manner
of
thanksgiuing
.
The
chéefe
vertues
are
twoo
:
Truthe
,
and
Rightfulnesse
.
Truthe
,
like
as
it
simplye
and
openly
acknowledgeth
GOD
the
benefactour
(
as
this
Samaritane
dooth
)
so
it
excludeth
Hipocrisie
and
lying
.
Hypocrisie
truely
,
that
thou
mayest
giue
thanks
not
onely
with
thy
mouth
(
as
the
Pharisie
did
)
but
with
thy
minde
&
voyce
toogyther
.
And
it
excludeth
lying
,
that
thou
shouldest
not
ascribe
thy
successe
in
vnhonest
things
vntoo
GOD
:
as
if
a
theefe
would
giue
God
thanks
for
a
fat
bootie
,
or
a
harlot
for
a
wanton
Louer
.
And
Rightfulnesse
excludeth
pride
and
the
abuse
of
the
thing
:
and
on
the
contrarye
parte
putteth
vs
in
mynde
of
thankfulnesse
,
of
humbling
our selues
,
and
of
calling
vpon
God
.
The
maner
of
thankes
giuing
is
sufficiently
shewed
,
both
in
the
example
of
this
Samaritan
,
&
by
this
saying
of
Paul
:
I
thanke
God
through
Iesus
Chryst.
For
when
the
Apostle
sayth
:
By
Iesus
Chryst
,
he
méeneth
first
,
that
in
thankesgiuing
,
Fayth
must
shine
before
.
Nexte
,
that
wée
shoulde
acknowledge
oure selues
too
haue
receyued
the
benefite
by
Chryste
.
Then
that
wée
shoulde
referre
all
things
too
Gods
glorie
.
And
lastly
,
that
wée
may
both
know
that
our
thankfulnesse
is
accepted
through
Chryst
,
&
also
that
by
the
same
Iesus
Chryst
,
wée
haue
accesse
too
God
the
father
,
too
giue
thankes
too
him
for
his
benefites
receyued
.
Nowe
foloweth
a
question
for
what
things
thanks
are
too
bée
giuen
.
Iob
giueth
thanks
for
the
harmes
that
he
had
receyued
.
This
Samaritane
giueth
thanks
for
the
riddance
from
his
disease
.
And
so
it
foloweth
,
that
thanks
are
too
bée
giuen
both
for
aduersitie
and
for
prosperitie
,
howbéeit
after
a
diuers
maner
.
When
thou
giuest
thanks
for
aduersities
,
as
for
affliction
or
other
miseries
,
thou
must
doo
foure
things
.
First
,
the
burthen
by
weying
heuy
vppon
thée
,
must
put
thée
in
mynde
of
thy
sinne
,
and
of
repentaunce
.
For
it
is
the
witnesse
of
Gods
iudgement
for
sinne
.
2.
Thou
must
accepte
the
crosse
and
euery
other
miserie
as
a
rodde
of
thy
most
déere
father
,
nurturing
thée
and
chastizing
thée
,
lest
thou
shouldest
perish
with
the
disobedient
.
3.
Giue
God
hartie
thanks
for
this
his
fatherly
chastisement
,
and.
4.
Thou
shalt
humbly
desire
,
either
deliuerance
from
the
burthen
that
presseth
thée
,
or
else
assuagement
,
conditionally
,
that
it
be
no
hindrance
to
Gods
glorie
,
and
thine
owne
saluation
.
For
prosperitie
thou
shalt
giue
thanks
with
promisse
of
continuall
mindefulnesse
of
them
.
And
thus
muche
concerning
true
Thangesgiuing
.
But
alas
,
no
mo
but
one
of
the
tenne
commeth
backe
,
the
other
nine
go
their
ways
vnthankfull
for
the
good
turne
that
they
had
receyued
.
Whervpon
the
Lord
sayth
:
Are
there
not
ten
clenzed
?
and
where
are
these
nyne
?
There
are
not
founde
that
returned
ageyne
too
giue
GOD
prayse
,
saue
only
this
straunger
.
Héere
thou
séest
an
example
of
horrible
vnthankefulnesse
,
in
those
that
had
forgotten
the
benefite
newely
receyued
.
There
bée
many
suche
in
the
world
.
But
what
became
of
them
?
by
shaking
faith
off
,
they
continued
in
state
of
damnation
,
when
in
the
meane
season
this
Samaritan
héereth
,
Aryse
,
go
thy
way
,
thy
fayth
hath
made
thee
whole
.
Him
let
vs
folow
too
our
only
Sauiour
,
which
is
Iesus
Chryst
our
Lorde
,
too
whom
with
the
father
and
the
holy
Ghost
bée
honour
,
prayse
and
glory
for
eeuer
and
euer
.
Amen
.
Vpon
the
.xv.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Math.
vj.
NO
man
can
serue
two
maisters
:
for
eyther
he
shall
hate
the
one
and
loue
the
other
,
or
else
leane
too
the
one
,
and
despise
the
other
:
yee
cannot
serue
God
and
Mammon
.
Therefore
I
say
vntoo
you
:
Bee
not
carefull
for
youre
life
,
what
yee
shall
eate
or
drinke
:
nor
yet
for
your
body
,
what
rai●ment
yee
shall
put
on
.
Is
not
the
lyfe
more
worthe
than
meate
?
and
the
body
more
of
value
than
rayment
?
Beehold
the
foules
of
the
ayre
,
for
they
sow
not
,
neither
doo
they
reape
,
nor
carye
intoo
the
barnes
:
and
your
heauenly
father
feedeth
them
.
Are
yee
not
muche
better
than
they
?
Which
of
you
(
by
taking
carefull
thought
)
can
adde
one
cubite
vntoo
his
stature
?
And
why
care
yee
for
rayment
?
Consider
the
Lilies
of
the
fielde
how
they
grow
:
They
labour
not
,
neyther
do
they
spinne
.
And
yet
I
say
vntoo
you
,
that
euen
Salomon
in
all
his
royaltie
,
was
not
clothed
like
one
of
these
.
Wherfore
if
God
so
cloth
the
grasse
of
the
field
(
which
though
it
stande
too
day
,
is
too morovv
cast
into
the
fornace
:
)
shal
he
not
much
more
do
the
same
for
you
,
O
yee
of
little
faith
?
Therefore
take
no
thought
saying
:
what
shall
we
eat
,
or
what
shall
wee
drink
or
wherewithe
shall
wee
bee
clothed
?
After
all
these
things
doo
the
Gentyles
seeke
.
For
youre
heauenly
father
knoweth
that
yee
haue
neede
of
all
thinges
.
But
rather
seeke
yee
firste
the
kingdome
of
God
,
and
the
rightuousnesse
thereof
,
and
all
these
things
shall
bee
ministred
vntoo
you
.
Care
not
then
for
the
morowe
,
for
too morovv
day
shall
care
for
it selfe
:
sufficient
vntoo
the
day
is
the
trauaile
thereof
.
The
exposition
of
the
text
.
THis
Gospell
is
a
parte
of
that
long
sermon
that
Chryst
made
too
his
disciples
,
Math.
the
5.6
.
and
.7
.
Chapters
.
In
which
parte
hée
condemneth
couetousnesse
and
distrust
,
as
which
cannot
stande
with
the
seruice
of
God
.
For
No
man
(
sayth
hée
)
can
serue
twoo
masters
.
Ageyne
,
with
many
arguments
taken
of
Gods
prouidence
,
he
disswadeth
from
vngodly
and
Heathenishe
carefulnesse
of
thyngs
perteyning
too
this
lyfe
:
which
carefulnesse
springeth
partly
of
not
knowyng
Gods
prouidence
:
&
partly
of
distrust
bred
in
vs
by
nature
.
Last
of
all
,
he
prescribeth
a
certaine
rule
too
those
that
are
his
:
Séeke
first
the
kingdom
of
God
and
his
rightuousnesse
,
and
all
thinges
else
shall
bée
cast
vnto
you
.
And
least
anye
man
shoulde
surmise
this
saying
too
be
a
defence
for
ydle
slouthfulnesse
,
he
addeth
:
For
sufficient
vnto
the
day
is
the
trauell
therof
.
This
is
the
summe
of
this
Gospell
.
Nowe
will
we
purpose
certaine
places
,
which
are
these
.
-
1
Our
Lords
saying
:
No
man
can
serue
twoo
masters
.
-
2
How
great
the
prouidence
and
care
of
God
is
for
vs
.
-
3
The
commaundement
and
promise
of
Christ
:
Séeke
ye
first
the
kingdom
of
god
and
his
rightuousnesse
,
and
all
things
else
shall
be
cast
vnto
you
.
¶
Of
the
first
.
NO
man
can
serue
twoo
masters
.
For
eyther
he
shall
hate
the
one
,
and
loue
the
other
.
&c.
By
the
twoo
maisters
whome
Christ
sayth
no
man
is
able
too
serue
,
wée
must
vnderstand
twoo
things
which
are
so
cleane
contrarie
one
too
another
,
that
they
cannot
bée
toogither
:
but
that
where
the
one
is
,
there
the
other
must
néedes
bée
away
.
Suche
as
are
(
for
examples
sake
)
vices
and
vertues
:
heauenly
thinges
and
earthly
things
:
the
flesh
and
the
spirite
:
the
true
woorshipping
of
God
and
Idolatrie
,
vnder
which
is
conteyned
couetousnesse
,
and
God
and
the
diuell
.
Of
which
Paule
speaketh
in
this
wise
:
What
agréement
is
there
betwéene
Chryste
and
Beliall
?
Why
no
man
is
able
too
serue
such
maisters
,
the
reason
is
easie
to
shewe
,
bicause
they
commaunde
and
require
contrary
things
of
their
seruaunts
:
therefore
if
thou
obey
the
one
,
by
and
by
thou
doest
ageynst
the
other
:
and
so
contrarywise
.
The
people
of
Israell
(
as
we
finde
in
the
xviij
.
Chapter
of
the
thirde
booke
of
Kings
)
woulde
haue
serued
the
true
God
and
Baal
togither
.
Whose
error
the
Prophete
Helias
reproouing
,
sayeth
vntoo
them
:
Why
halte
yée
on
both
sydes
?
If
the
Lorde
bée
God
,
followe
him
:
and
if
Baal
bée
God
,
folow
him
.
As
if
he
had
sayd
,
You
will
serue
twoo
maisters
that
commaunde
you
contraries
,
which
thing
it
is
not
possible
for
you
too
doo
,
without
the
contempt
of
the
one
of
them
.
For
when
you
serue
Baal
,
you
offende
God
with
foule
whooredome
.
The
same
vice
dooth
the
Prophete
Osee
reproue
in
this
people
.
But
men
wil
néedes
make
such
shifts
for
themselues
.
The
Paynims
worshipped
both
God
and
the
diuell
,
peinting
the
one
white
and
the
other
blacks
.
And
béeing
asked
why
they
didde
so
:
they
aunswered
.
Wée
worship
God
,
that
he
should
doo
vs
good
:
and
wée
worship
the
diuel
,
bicause
hée
should
doo
vs
no
harm
.
After
the
same
maner
some
in
these
days
hold
still
the
popish
superstition
for
the
most
part
,
and
yet
neuerthelesse
pretende
to
embrace
Gods
woord
&
the
true
religion
.
In
these
dayes
we
wil
serue
bothe
couetousnesse
,
and
our
belly
,
and
yet
therwithall
we
bost
our selues
too
be
true
worshippers
of
God
,
but
that
can
not
bée
.
Hée
that
worshippeth
the
diuel
,
hath
renounced
god
.
He
that
embraceth
the
Popish
Idoll
seruice
,
hath
troubled
the
wel
of
gods
word
.
He
that
serueth
couetousnesse
,
can
not
bée
the
seruant
of
God
.
Which
thing
the
Lorde
purposed
to
shewe
chiefly
in
this
Gospel
.
Why
so
?
Bicause
Paule
writing
too
Timothy
sayth
:
They
that
wil
be
riche
,
doo
fal
intoo
temptations
,
&
the
snares
of
the
diuel
,
and
into
many
vnprofitable
&
hurtfull
desires
,
which
drown
men
in
destruction
&
damnation
.
For
couetousnesse
is
the
root
of
al
euil
,
in
seking
after
that
which
,
diuers
haue
strayed
from
the
faith
,
&
wrapped
themselues
in
many
sorows
.
Héer
doth
Paul
cunningly
peint
the
nature
of
couetousnesse
,
which
fighteth
full
but
ageinst
godlinesse
&
the
seruice
of
god
.
For
they
haue
contrary
effects
.
He
that
serueth
couetousnes
falleth
into
the
snares
of
the
deuil
:
but
he
that
serueth
God
,
bursteth
the
snares
of
the
diuel
.
Couetousnesse
drowneth
a
man
into
destruction
&
damnation
:
but
the
seruing
of
God
deliuereth
him
.
Couetousnesse
leadeth
away
from
faith
:
but
the
woorshipping
of
god
kéepeth
men
in
faith
.
Couetousnes
snarleth
a
man
in
many
sorowes
,
but
the
seruing
of
God
leadeth
a
man
into
euerlasting
ioy
.
Couetousnesse
is
the
root
of
all
euil
,
&
the
seruice
of
God
is
the
welspring
of
al
good
.
It
is
no
maruell
therfore
that
Christ
saith
:
No
man
can
serue
God
&
Mammon
.
For
they
fight
one
ageinst
an
other
,
&
are
delighted
in
contrarie
things
.
God
commaundeth
thée
too
séeke
the
welfare
of
thy
brother
:
but
couetousnes
counselleth
thée
to
liue
to
thy self
,
as
we
sée
in
the
rich
glutton
.
God
commaundeth
thée
to
bestow
of
thy
goods
vpon
the
poore
:
but
Mammon
bids
thée
get
other
mens
goods
by
hooke
or
by
crook
.
God
wil
haue
thée
sober
:
But
Mammon
bids
thée
run
to
ryot
&
take
thy
pleasure
.
Howbéeit
it
is
here
to
be
noted
,
that
the
Lord
denieth
not
but
a
man
may
haue
riches
&
serue
God
both
at
once
.
For
Abraham
had
riches
:
so
had
Dauid
:
so
had
Ioseph
in
Egypt
,
Ezechias
,
Iosias
,
Theodosius
,
Cornelius
,
and
manye
other
,
who
neuerthelesse
serued
God
.
Why
so
?
Bicause
they
serued
not
their
Riches
,
but
made
their
riches
seruants
vntoo
them
.
Therefore
the
Lord
sayth
in
expresse
words
:
No
man
can
serue
God
and
riches
.
What
is
it
to
serue
riches
?
It
is
to
set
a
mans
hart
vpon
them
as
Dauid
sayth
.
It
is
too
heape
vp
riches
by
hooke
and
by
crooke
.
It
is
to
kéepe
goodes
with
wrong
,
and
not
too
dispose
them
by
Gods
commaundement
.
It
is
too
shrinke
from
the
faith
,
and
from
the
feare
of
God
,
for
hoording
vp
of
riches
,
and
to
deuyse
sundry
wayes
too
heape
vp
riches
.
Howbéeit
for
as
much
as
the
chiefe
cause
of
couetousnesse
,
is
Heathennish
carefulnesse
for
the
belly
:
Christ
endeuoureth
to
take
away
this
cause
.
For
he
dealeth
like
the
skilfull
phisitions
,
who
when
they
take
in
hand
to
cure
any
disease
,
doo
shew
the
daunger
of
the
disease
,
and
first
practise
to
take
away
the
rootes
and
causes
of
the
disease
.
¶
Of
the
seconde
.
BEe
not
carefull
for
your
lyfe
,
what
you
shall
eate
nor
what
you
shall
clothe
your
body
withall
.
Christe
doth
not
by
these
woords
prohibite
godly
and
holy
care
,
but
Heathenishe
and
vngodly
care
.
Therefore
least
any
man
might
imagine
that
this
saying
of
the
Lorde
is
a
maintenance
too
slouthfulnesse
(
before
I
fall
in
hande
with
the
argumentes
whereby
our
Lord
endeuereth
to
call
vs
from
heathennish
and
vnlaufull
care
,
)
I
will
speake
a
fewe
things
concerning
lawfull
and
vnlawfull
care
.
For
a
man
had
néede
too
bée
well
aduised
in
this
case
,
and
diligently
to
distinguishe
the
one
from
the
other
.
For
as
there
is
no
greater
plague
to
the
worshipping
of
God
,
than
heathennishe
care
and
vngodly
thoughtfulnesse
:
so
there
is
nothing
more
too
bée
wished
,
than
that
euery
man
shoulde
walke
carefully
in
his
vocation
before
God
.
It
is
to
be
knowne
therefore
,
that
there
are
thrée
sortes
of
care
.
One
is
wicked
and
heathenish
:
an
other
is
necessary
and
holy
:
and
the
third
is
mixed
of
both
.
The
midlemost
is
not
only
lawfull
,
but
also
néedefull
and
holy
:
in
somuch
as
he
that
hath
it
not
,
can
not
bée
reckened
among
the
children
of
God
.
The
vngodly
or
the
Heathenishe
and
wicked
thoughtfulnesse
and
care
,
is
that
which
groweth
of
distrust
and
of
the
ignorance
of
Gods
prouidence
.
This
heathenish
care
is
in
the
Gospell
of
this
day
condemned
by
the
mouth
of
Gods
owne
Sonne
,
and
forbidden
too
the
children
of
God
by
many
reasons
,
as
wée
shal
sée
afterward
.
This
vnholy
and
prohibited
carefulnesse
,
is
sometime
called
the
care
of
the
fleshe
,
partly
bicause
it
procéedeth
of
the
corrupt
iudgement
of
the
fleshe
,
without
faith
,
and
partly
bicause
it
tendeth
too
a
fleshly
ende
,
namely
the
ease
and
restinesse
of
this
present
life
.
The
carefulnesse
which
I
saide
was
necessary
,
godly
and
holy
,
without
which
no
man
can
bée
accounted
among
the
children
of
God
,
is
commended
vntoo
vs
by
testimonies
of
the
scripture
,
and
many
examples
of
holy
men
.
Rom.
12.
It
is
saide
:
Let
him
that
ruleth
,
doo
it
with
diligence
.
1.
Tim.
5.
If
there
be
any
that
careth
not
for
his
owne
,
and
specially
for
them
that
bée
of
his
housholde
,
he
hath
renounced
the
fayth
,
and
is
worse
than
an
infidell
.
Abraham
,
Isaac
,
&
Iacob
,
had
a
godly
care
for
their
housholde
.
After
that
Ioseph
had
prophecied
of
the
seuen
plentifull
yeres
,
and
of
other
seuen
barren
yeres
that
should
folow
those
plentifull
,
he
tooke
vpon
him
at
Pharaos
commaundement
,
too
care
for
the
imployment
of
those
seuen
yeres
store
and
prouision
,
after
a
godly
maner
.
Daniel
in
Babylon
,
and
the
godly
kings
and
Prophetes
among
the
people
of
God
,
did
not
compasse
so
great
matters
,
without
this
godly
care
.
Paule
.
2.
Cor.
●●
.
Coloss.
2.
1.
Thessal.
2.
vttereth
his
carefulnesse
for
the
churche
.
So
doe
kings
for
their
realmes
:
housholders
for
their
housholds
:
the
ministers
of
the
woord
for
their
héerers
:
the
schoolemasters
for
their
scholers
:
&
too
bée
bréef
,
al
men
in
their
seueral
vocation
may
haue
(
or
rather
ought
too
haue
)
this
holy
care
,
if
they
will
execute
their
dutie
accordingly
.
But
too
the
intent
this
holy
and
néedefull
care
bée
not
steined
with
any
vice
:
it
is
too
bée
knowne
,
that
fiue
things
are
required
thervntoo
.
Of
which
the
first
is
,
Gods
commaundement
.
For
the
godly
mind
,
must
take
nothing
in
hand
but
by
the
commandement
of
god
.
Honest
therfore
must
that
vocation
bée
wherof
the
care
shal
bée
godly
&
holy
.
Agein
that
holy
care
must
procéede
of
faith
,
for
without
faith
,
nothing
can
please
God
.
Thirdly
,
forasmuche
as
if
the
Lord
kéepe
not
the
Citie
,
they
watch
in
vain
that
kéepe
it
:
prayer
and
thanksgiuing
must
go
with
it
.
Prayer
verely
,
wherwith
too
desire
gods
helpe
:
and
thanksgiuing
,
wherby
too
attribute
our
successe
vntoo
God
,
and
not
too
our
owne
wisdome
or
worthinesse
.
For
soothly
it
is
the
best
remedy
that
can
be
ageinst
the
temptation
of
hethenish
thoughtfulnesse
,
too
flée
vntoo
God
by
earnest
prayer
.
Whiche
thing
Paule
teacheth
in
the
fourth
chapter
too
the
Philippians
in
these
woords
:
Bée
carefull
for
nothing
,
but
in
all
things
let
your
requests
bée
made
known
too
God
by
prayer
and
entretance
with
thanksgiuing
.
Fourthly
our
care
must
tend
principally
too
the
glory
of
God
.
For
although
regard
may
be
had
too
the
welfare
of
our
house
:
yet
the
principall
end
must
bée
Gods
glorie
.
Fifthly
if
our
care
and
trauell
haue
not
so
good
successe
as
we
would
wish
:
Let
vs
submit
our selues
to
the
wil
of
God
our
father
,
in
true
feare
and
lowlynesse
,
according
to
the
counsel
of
Peter
,
saying
:
Submit
your selues
vnder
the
mighty
hande
of
God
,
that
he
may
exalt
you
in
the
time
of
exalting
,
and
caste
all
your
care
vppon
him
,
bicause
he
careth
for
you
.
And
Psalme
.
5.
Cast
thy
care
vppon
the
Lorde
,
and
he
shall
féede
thée
,
and
he
shall
not
suffer
the
iust
man
too
bée
tossed
continually
for
euer
.
The
mixt
care
is
that
which
in
part
séemeth
godly
,
and
in
part
is
conuinced
or
found
too
bée
vngodly
.
As
when
wée
regard
the
things
that
perteine
too
our
duetie
,
(
whiche
thing
God
requireth
ernestly
at
our
hands
:
)
but
yet
through
a
certeine
misdouting
of
Gods
prouidence
,
bred
in
vs
by
nature
,
wée
passe
our
bounds
,
&
trayterously
rush
intoo
Gods
office
.
As
when
a
housholder
bringeth
vp
his
children
aright
and
after
a
godly
manner
,
and
looketh
well
too
his
housholde
:
but
so
,
as
ouer
much
fearefulnesse
and
sorow
driueth
him
too
impacience
,
when
his
trauel
&
care
haue
not
successe
according
too
his
minde
.
Therefore
let
the
godly
man
cast
this
care
vpon
the
Lord
,
and
doo
his
duetie
lustely
,
and
not
suffer
his
godly
care
too
bée
stayned
with
heathenishe
distrust
,
too
the
intent
that
hauing
cast
away
this
hethenish
distrust
and
sorowfulnesse
,
peace
may
continue
with
vs
inwardly
,
&
wée
may
bée
more
modeste
and
méeke
towardes
men
,
wyth
whom
let
vs
serue
al
one
God
,
shaking
of
the
yoke
of
Mammon
and
heathenishe
carefulnesse
.
Thus
muche
haue
I
sayed
concerning
the
thrée
kindes
of
carefulnesse
,
too
the
intent
we
may
know
from
whiche
of
them
the
Lord
dissuadeth
vs
in
this
Gospell
.
For
he
dissuadeth
vs
not
from
the
godly
&
holy
carefulnesse
,
suche
as
hée
himselfe
susteyned
most
of
all
men
,
but
from
the
vngodly
&
hethenish
care
.
Now
héer
bée
set
in
order
six
arguments
,
by
which
is
confirmed
Gods
prouidence
&
care
for
vs
.
Wherupon
is
concluded
,
the
heathenish
care
which
procéedeth
of
wante
of
knowing
Gods
prouidence
,
is
too
bée
shaken
off
.
The
first
argument
.
Is
not
the
life
more
than
meat
,
and
the
bodie
more
than
rayment
?
That
is
,
if
God
haue
giuen
the
greater
thing
wythout
your
care
,
why
shoulde
hée
not
gyue
that
whiche
is
the
lesser
?
Then
sith
hée
hath
without
your
care
giuen
vs
soule
and
bodie
,
which
are
great
things
,
why
shoulde
hée
not
giue
vs
foode
and
rayment
whereof
these
things
haue
néed
,
that
they
may
continue
and
not
decaye
,
specially
séeing
hée
hath
created
all
these
things
too
our
vse
.
The
second
.
Look
vpon
the
foules
of
the
ayre
,
which
nether
sowe
nor
reape
,
nor
gather
intoo
their
barnes
:
that
is
too
saye
,
Your
heauenly
father
féedeth
the
birds
of
the
ayre
which
are
far
inferior
vnto
you
,
if
yée
respect
the
degrée
of
woorthinesse
,
why
then
should
hée
not
féede
you
whom
hée
hathe
created
after
his
own
likenesse
?
With
this
argument
dooth
Dauid
confort
himselfe
when
hée
sayeth
:
Whiche
giueth
meate
too
the
yoong
Rauens
that
call
vpon
him
.
The
third
.
Which
of
you
by
taking
thought
is
able
to
make
himself
one
cubit
higher
?
and
wherefore
then
take
yee
thought
for
your
rayment
?
As
if
hée
had
sayd
.
Uaine
is
this
thought
of
yours
.
God
giueth
stature
of
the
bodie
without
thy
care
,
and
why
shold
hée
not
giue
rayment
without
this
thy
heathenish
distrust
of
god
,
as
though
he
refused
to
assist
thée
in
thy
labor
.
The
fourth
.
Consider
the
Lilies
of
the
field
how
they
grow
.
The
Lilies
in
the
féeldes
take
their
sappe
of
the
earth
,
according
as
God
hath
disposed
before
:
and
they
are
so
beautifully
arayed
,
as
that
Salomon
in
all
his
glory
was
not
arayed
like
one
of
them
.
Séeing
then
that
God
dooth
so
much
for
the
Lilies
which
wither
away
within
a
while
,
and
shal
bée
burned
:
why
should
hée
not
clothe
vs
whom
hée
hath
created
too
eternall
life
?
The
fifth
.
After
all
these
things
doo
the
Heathen
seeke
.
As
if
hée
should
say
:
You
in
times
past
,
after
the
maner
of
Heathen
folke
,
were
ignorant
of
Gods
prouidence
,
and
voyde
of
Faith
.
But
now
yée
knowe
that
GOD
hathe
a
care
of
you
.
Why
then
séek
yée
things
néedful
for
your
life
,
with
heathenish
carefulnesse
.
The
sixth
.
Your
Father
knoweth
that
you
haue
neede
of
all
these
things
.
Mark
these
things
aduisedly
.
Hée
sayeth
not
,
the
dreadful
GOD
,
the
iealous
God
,
the
maker
of
Heauen
and
earth
,
hée
that
visiteth
the
sins
of
the
fathers
vpon
their
children
knoweth
:
but
hée
sayth
,
your
father
knoweth
:
whose
father
?
your
father
.
What
maner
a
father
?
your
heauenly
father
.
Bicause
he
is
heauenly
,
he
is
also
most
good
,
most
mightie
,
and
moste
wise
.
Bicause
hée
is
moste
good
,
hée
wil
giue
those
things
that
bée
good
.
Bicause
hée
is
moste
mightie
,
hée
can
giue
what
he
wil.
And
bicause
hée
is
most
wise
,
he
knoweth
how
,
what
,
and
when
it
is
méet
too
giue
.
¶
Of
the
third
.
SEeke
yee
firste
the
kingdome
of
God
&
his
rightuousnesse
,
&
all
things
else
shal
bee
cast
vntoo
you
.
In
this
shorte
saying
of
Christ
are
two
things
,
commaundement
&
promise
.
The
commaundement
is
:
Seek
first
the
kingdome
of
God
,
and
the
rightuousnesse
of
God
.
And
the
promise
is
:
And
all
things
else
shall
bee
cast
vntoo
you
.
First
and
formost
therefore
let
vs
sée
the
commaundement
,
and
then
the
promise
.
The
commaundement
is
,
that
wée
should
séeke
the
kingdome
of
God
,
and
the
rightuousnesse
of
God
.
Héere
it
is
demaunded
what
maner
of
things
Gods
kingdome
and
rightuousnesse
are
.
And
ageine
,
after
what
meanes
they
are
too
bée
sought
.
The
kingdom
of
God
is
of
three
sorts
in
the
scripture
:
that
is
too
wit
:
of
power
,
of
grace
,
and
of
glorie
.
He
biddeth
vs
not
séeke
the
kingdom
of
his
power
,
but
of
his
grace
:
from
whence
is
the
passage
too
the
kingdom
of
glory
.
What
is
the
kingdome
of
grace
?
It
is
that
kingdom
wherinto
wée
are
receiued
of
méere
grace
,
whyle
wée
beléeue
the
Gospell
.
For
the
Gospell
is
as
it
were
the
voyce
of
a
cryer
,
whereby
they
are
called
too
this
Kyngdome
.
Of
this
speaketh
Chryst
in
an
other
place
:
The
kingdom
of
God
is
among
you
.
Then
is
this
kingdome
,
the
grace
of
God
which
Christes
Gospell
offereth
.
The
promise
is
the
gate
.
The
bringer
in
,
is
the
holy
Ghoste
,
which
sanctifyeth
and
regenerateth
vs
a
newe
in
the
Laue
of
Baptime
by
the
woorde
.
Bréefly
,
this
kingdome
of
grace
is
mercy
,
forgyuenesse
of
synnes
,
ioyfulnesse
of
conscience
,
and
deliueraunce
from
the
kingdome
of
Sathan
.
What
is
that
rightuousnesse
of
God
whiche
he
biddeth
vs
séeke
?
Out
of
all
doute
it
is
the
newe
life
and
obedience
which
God
requireth
of
his
children
.
And
it
is
called
the
rightuousnesse
of
God
,
bicause
it
pleaseth
god
,
that
is
too
wit
,
for
the
faithes
sake
wherby
wée
are
reconciled
too
God
in
the
blud
of
Chryst.
The
promise
is
:
And
all
things
else
shal
bee
cast
vnto
you
.
That
is
too
say
,
the
things
that
perteine
too
the
sustenaunce
of
this
life
shall
bée
giuen
you
.
But
Paule
(
wherof
no
man
doubteth
)
did
busily
séeke
the
kingdom
of
God
:
and
yet
notwithstanding
in
the
.xj.
chapter
of
the
seconde
Epistle
too
the
Corinthians
,
he
complaineth
,
that
he
was
distressed
with
hunger
and
thirst
.
Agein
holy
Iacob
suffered
scarcenesse
of
corne
and
other
victuals
,
in
so
muche
that
he
was
constreyned
too
go
with
his
housholde
intoo
Egypt
,
least
he
and
his
shoulde
haue
perished
for
hunger
.
Therfore
this
promise
of
Chrysts
séemeth
vayne
.
I
answer
:
Chrysts
promise
fayleth
not
:
for
the
truthe
can
not
lye
.
For
Chryst
who
is
our
Phisitian
is
not
ignorant
when
remedies
are
too
bée
ministred
,
and
when
they
are
too
bée
withdrawne
.
He
regardeth
not
so
muche
our
vnskilfulnesse
,
as
his
owne
wisedome
.
Therfore
let
vs
take
this
for
a
certeintie
,
that
he
forsaketh
not
those
that
are
his
.
As
for
that
wée
now
and
then
want
things
necessarie
,
there
bée
many
causes
.
Firste
,
that
wée
may
bée
exercise
in
pacience
.
2.
That
nowe
and
then
our
sinnes
may
bée
punished
with
these
plagues
.
3.
Forasmuch
as
wée
oftentimes
séeke
things
superfluous
,
wée
iustly
and
rightfully
want
things
necessarie
.
4.
Bicause
wée
abuse
things
when
wée
haue
them
.
5.
Bicause
wée
yéeld
not
thanks
vntoo
God
.
6.
Bicause
wée
distrust
God
.
7.
Bicause
wée
dyuers
times
ascribe
the
good
things
that
wée
receiue
,
rather
too
our
owne
endeuer
&
peinfulnesse
,
than
too
God
the
giuer
of
them
.
Wherfore
if
wée
couet
Gods
blissing
,
let
vs
confesse
and
doo
as
the
Prophete
dooth
,
which
sayth
:
All
things
are
thyne
Lorde
,
and
wée
render
vntoo
thée
the
things
the
wée
haue
receyued
at
thy
hand
.
Héer●
as
the
prophet
confesseth
al
things
too
bée
Gods
giftes
:
so
he
turneth
all
things
too
Gods
prayse
.
Whiche
thing
that
wée
also
may
do
,
our
heauenly
father
graunt
vs
through
Iesus
Chryst
,
too
whom
bée
glory
world
without
end
.
Amen
.
Vpon
the
.xvj.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Luke
.
vij
.
AND
it
fortuned
that
Iesus
went
intoo
a
Citie
called
Naim
,
and
many
of
his
disciples
went
with
him
,
and
much
people
.
When
he
came
nygh
too
the
gates
of
the
Citie
:
Behold
,
there
was
a
dead
man
caried
out
,
which
was
the
onlie
Sonne
of
his
Moother
,
and
shee
was
a
widowe
,
and
muche
people
of
the
Citie
was
with
hir
.
And
when
the
Lord
saw
hir
,
hee
had
compassion
on
hir
,
and
sayd
vntoo
hir
:
weep
not
.
And
hee
came
nighe
and
touched
the
Coffin
,
and
they
that
bare
him
stood
stil.
And
hee
sayd
:
Yong
man
,
I
say
vntoo
thee
arise
,
and
hee
that
was
dead
sate
vp
,
and
began
too
speake
.
And
hee
deliuered
him
too
his
Moother
.
And
there
came
a
fear
on
them
all
.
And
they
gaue
the
glory
vntoo
God
,
saying
:
A
great
Prophet
is
rysen
vp
among
vs
,
and
God
hath
visited
his
people
.
And
this
rumour
of
him
went
foorth
through
out
all
lewry
,
&
through
out
all
the
regions
whiche
lie
rounde
about
.
The
exposition
of
the
text
.
PAule
the
Apostle
wryting
too
the
Romaynes
sayth
:
What
things
so
euer
are
written
they
are
written
for
our
instruction
,
that
through
pacience
and
comforte
of
the
Scriptures
wée
might
haue
hope
.
Wherefore
when
wée
read
the
moste
swéete
Gospell
of
this
daye
,
let
vs
knowe
that
it
perteyneth
not
only
too
that
widow
of
Naim
,
but
also
too
all
mankinde
.
For
Chryste
in
this
Gospell
beareth
witnesse
of
the
power
of
his
owne
Godhead
,
of
his
pitifulnesse
towardes
them
that
bée
in
distresse
,
and
of
his
office
.
For
first
the
Lord
proueth
himselfe
too
bée
almightie
,
in
that
hée
ouermaistereth
Death
,
which
is
the
sting
of
sinne
.
Agein
hée
vttreth
his
pitifulnesse
towards
vs
,
in
hauing
compassion
vppon
this
womans
miseries
.
And
hée
sheweth
that
it
is
his
office
too
destroy
the
woorkes
of
the
Deuill
,
for
vntoo
that
purpose
came
hée
intoo
the
world
,
as
Moyses
,
the
Prophetes
,
hée
himselfe
,
and
the
Apostles
testifie
.
These
are
the
things
in
generall
,
that
are
too
bée
considered
in
this
Gospell
.
Howbéeit
too
the
intente
wée
may
receiue
the
greater
frute
thereby
,
I
wil
propound
thrée
places
,
whiche
I
will
intreate
of
in
this
Sermon
.
-
1
What
maner
of
affection
Chryste
beareth
towardes
vs
.
-
2
The
declaration
of
this
present
miracle
,
with
the
circumstances
of
the
same
.
-
3
An
Image
of
all
Mankinde
.
¶
Of
the
first
.
THe
Euangelist
telleth
a
storie
of
a
certeine
yong
man
that
was
dead
,
and
caryed
out
too
be
buryed
:
at
the
sight
wherof
,
our
Lord
was
moued
with
compassion
.
For
when
hée
behilde
the
sorowfull
moother
,
hée
conceyued
a
déeper
thoughte
.
There
came
too
his
remembrance
the
fall
of
mankinde
,
the
tirannie
of
the
Deuil
,
&
the
greatnesse
of
the
miseries
wherwith
mankind
is
distressed
by
reason
of
sinne
.
He
considered
it
was
his
office
too
ouerthrow
these
fortifications
of
Sathan
.
For
he
saw
in
this
woman
,
a
paterne
of
mans
wretchednesse
,
whiche
did
put
him
in
minde
of
mannes
fall
and
of
his
owne
office
.
Wée
may
therefore
gather
twoo
things
of
this
place
.
One
what
wée
be
:
and
another
,
what
Chryst
is
toward
vs
.
Wée
in
very
déede
are
miserable
,
in
distresse
,
and
damned
,
and
we
cannot
of
our
owne
power
wrest
our selues
out
of
so
greate
mischéeues
.
Chryste
is
God
and
man
,
and
came
too
saue
that
whiche
was
loste
,
who
in
this
case
vttereth
his
affection
towardes
mankinde
.
For
hée
is
none
otherwyse
mynded
towards
vs
,
than
he
was
towards
this
widow
.
Hée
is
gréeued
for
hir
calamities
,
and
he
is
gréeued
for
ours
.
He
helpeth
hir
,
and
he
wil
help
vs
also
.
This
is
the
very
thing
that
the
Apostle
sayth
,
writing
to
the
Hebrues
:
we
haue
a
high
préest
that
can
bée
sory
with
vs
in
our
infirmities
.
Yea
surely
,
hée
hathe
greater
affection
and
loue
towards
vs
,
than
this
widow
hath
toward
hir
only
sonne
,
whom
shée
foloweth
héer
wéeping
too
the
place
of
his
buryall
.
For
thus
sayeth
the
Prophete
:
Can
a
woman
forget
the
Babe
of
hir
owne
wombe
?
though
shée
doo
forget
,
yet
wil
not
I
forget
thée
.
But
what
are
the
causes
of
this
vnspeakable
louingnesse
of
Chrystes
towards
vs
,
that
are
all
too
bée
dawbed
with
the
filthinesse
of
many
wicked
crimes
?
Surely
there
is
no
desert
of
ours
,
ne
woorthinesse
in
vs
.
Howbéeit
there
bée
foure
causes
whereby
the
sonne
of
God
is
moued
too
embrace
vs
with
so
great
louingnesse
.
The
first
is
his
fatherly
kindnesse
.
For
hée
created
vs
,
and
therefore
wée
are
his
by
righte
of
creation
.
And
although
hée
know
vs
too
bée
ful
of
filth
and
wickednesse
:
yet
notwithstanding
he
findeth
somewhat
in
vs
that
is
his
,
namely
,
that
wée
bée
his
creatures
.
Thou
hast
mercy
on
all
things
(
sayeth
the
wise
man
)
and
thou
hatest
none
of
the
things
that
thou
haste
made
.
The
seconde
is
the
woorthinesse
of
our
creation
:
Namely
for
that
wée
are
created
too
the
likenesse
of
God
,
according
too
this
:
Let
vs
make
man
after
our
own
image
and
likenesse
.
And
bicause
this
image
was
for
the
chéefe
part
thereof
defaced
through
sinne
:
the
Lord
himself
came
too
repair
it
ageine
.
Which
thing
cometh
then
too
passe
,
when
wée
beholding
him
stedfastly
by
true
faith
are
transformed
intoo
the
likenesse
or
image
of
God
.
The
third
is
,
the
ende
too
whiche
wée
are
created
.
For
wée
are
created
too
be
the
temple
of
God
glorifying
God
.
And
albéeit
that
this
Temple
was
then
vnhalowed
through
sinne
:
yet
the
stuffe
of
it
was
stil
remayning
,
wherof
Chryst
might
buyld
vp
a
new
Temple
.
The
fourth
is
the
destruction
of
Sathans
kingdome
,
too
ouerthrow
the
which
,
Chryst
came
intoo
this
world
.
A
certein
hansel
of
this
destruction
was
giuen
in
this
miracle
.
Chryste
encountered
oftentimes
with
Sathan
,
and
oftentimes
didde
put
him
too
flight
,
and
at
length
ouercame
him
when
hée
rose
ageine
from
death
.
This
victorie
of
Chrystes
shall
bée
séene
perfect
in
the
last
day
,
when
the
last
of
al
enimies
(
death
)
shall
bée
abolished
.
These
foure
causes
moued
oure
Lorde
too
take
flesh
vpon
him
and
to
become
man
:
and
in
the
flesh
,
that
is
in
the
nature
of
man
,
too
suffer
both
in
soule
&
body
for
mankind
.
And
although
this
affection
of
Chrystes
bée
oftentimes
commended
vntoo
vs
in
the
woorde
of
God
,
and
warranted
with
many
miracles
,
yea
and
with
the
obedience
of
the
Sonne
of
God
himself
,
who
was
obediente
too
the
father
euen
vnto
the
death
of
the
crosse
:
yet
notwithstanding
there
be
thrée
things
that
laboure
too
persuade
vs
otherwise
.
That
is
,
the
law
,
conscience
and
the
heap
of
miseries
wherwith
▪
we
be
ouerwhelmed
in
this
life
.
For
these
things
crye
vntoo
vs
that
wée
are
abiects
from
Chryst.
The
law
sayeth
:
Cursed
is
euery
one
that
continueth
not
in
all
the
things
that
are
written
in
the
book
of
the
law
.
And
there
is
no
man
but
hée
séeth
hée
hathe
innumerable
wayes
transgressed
the
law
.
Wée
look
vpon
Eue
who
became
subiect
to
the
sentence
of
cursing
for
breaking
of
one
commaundement
:
and
what
shall
become
of
vs
that
haue
offended
God
so
often
.
The
sentence
of
this
law
is
confirmed
by
the
fearfulnesse
of
the
conscience
,
whiche
is
as
good
as
a
thousand
witnesses
,
as
it
is
sayed
in
the
Prouerbe
.
The
conscience
is
a
thousand
witnesses
.
Héeruntoo
perteyneth
this
saying
of
the
Poet
:
As
eche
mannes
conscience
findeth
him
,
so
feeles
he
in
his
hart
,
a
ioyfull
hope
or
dreadful
feare
,
according
too
desert
.
And
S.
Bernarde
sayth
:
The
euil
conscience
of
our
sinnes
,
is
our
witnesse
,
our
iudge
,
our
tormentor
,
and
our
prison
:
for
it
accuseth
vs
,
it
iudgeth
vs
,
and
it
condemneth
vs
.
What
can
bée
more
gréeuous
(
I
pray
you
)
than
day
&
night
too
cary
suche
a
witnesse
about
vs
in
our
brest
?
Many
béeing
conuicted
by
the
recorde
of
this
conscience
,
haue
abridged
their
owne
liues
,
while
they
could
not
endure
too
heare
hir
accusing
them
and
bearing
witnesse
ageinst
them
.
Too
the
furtherance
héerof
cometh
the
huge
heape
of
calamities
,
which
confirme
the
sentence
of
the
law
&
the
conscience
.
Ageinst
these
.iij.
moste
gréeuous
temptations
,
let
vs
in
true
repentance
set
Christ
alone
.
He
came
intoo
the
world
to
take
away
the
curse
of
the
law
:
too
wipe
out
sin
:
too
turn
intoo
glory
al
the
miseries
of
those
that
beléeue
in
him
:
howbéeit
in
such
wise
as
al
things
ar
doon
orderly
.
This
world
is
a
wast
wildernesse
,
from
whence
wée
must
passe
intoo
our
countrey
.
The
people
of
Israel
came
not
by
&
by
intoo
the
resting
place
that
was
promised
them
.
Ioseph
came
not
too
so
great
dignitie
in
Egipt
,
without
imprisonment
before
.
Christ
entred
not
into
his
glory
till
he
had
bin
first
crucified
,
dead
&
buried
.
Wherfore
it
behoueth
vs
also
to
enter
into
glory
by
the
crosse
.
For
thus
sayth
Paule
:
If
we
suffer
with
him
,
we
shall
reigne
with
him
also
.
He
that
shunneth
the
encounter
,
looketh
for
the
garland
in
vain
.
No
man
shal
be
crouned
(
saith
the
Apostle
)
but
he
that
contendeth
lawfully
.
The
same
sayth
:
we
are
made
safe
by
hope
.
Therfore
ageinst
the
cursse
of
the
law
,
let
vs
set
Christ
who
became
accursed
for
vs
.
Ageinst
our
conscience
accusing
vs
,
let
vs
set
Chryst
acquiting
vs
from
sinne
.
If
the
sonne
set
you
frée
(
sayth
he
,
)
you
are
frée
in
déede
.
Ageinst
the
miseries
of
this
present
life
,
let
vs
set
Chryst
and
the
purpose
of
God
:
whose
wil
it
is
that
we
should
become
like
vntoo
the
image
of
his
sonne
.
To
be
bréef
,
let
vs
in
true
repentance
&
faith
flée
to
the
throne
of
grace
our
Lord
Iesus
Christ
.
In
him
only
shal
we
find
help
at
time
conuenient
.
For
he
sayth
too
all
that
beléeue
in
him
:
Bée
not
afraid
my
little
flocke
,
for
it
hath
pleased
my
father
too
giue
you
a
kingdome
.
And
so
let
vs
not
suffer
any
thing
in
heauen
,
in
earth
or
hel
,
too
persuade
vs
that
Christ
is
otherwise
affectioned
towards
vs
,
than
he
was
towards
this
widow
.
Therfore
let
vs
lern
héerby
that
god
iudgeth
far
otherwise
than
dooth
the
world
.
Our
God
&
mediator
Iesus
Chryst
dooth
not
after
the
maner
of
the
world
reiect
them
that
be
in
misery
and
distresse
,
but
he
receiueth
al
that
come
vnto
him
,
according
too
his
promise
:
Come
vntoo
me
all
yée
that
labor
&
are
loden
,
&
I
wil
refresh
you
,
&
ye
shal
find
rest
vnto
your
soules
.
Furthermore
godly
widowes
may
lern
héerby
,
what
a
patrone
,
aduocate
,
&
comforter
they
haue
:
Let
gouerners
of
churches
lerne
heereby
,
not
to
shun
such
as
be
in
misery
&
distresse
:
And
let
the
magistrate
lerne
by
the
example
of
Chryst
not
too
despise
,
not
too
shake
of
,
not
too
condemne
men
bicause
they
bée
in
miserie
and
distresse
,
but
rather
too
cherish
&
comfort
them
.
Ageine
let
vs
all
lerne
too
embrace
one
another
with
mutuall
affection
of
charitie
,
&
too
comfort
one
another
after
a
godly
maner
.
And
thus
much
concerning
the
first
part
of
this
Gospell
.
Now
foloweth
the
second
.
¶
Of
the
second
.
IN
the
declaration
of
this
present
miracle
there
bée
many
circumstances
.
Of
which
eche
one
hath
his
seuerall
lesson
,
and
therfore
I
wil
reherse
them
in
order
with
their
lessons
,
and
admonishmentes
.
The
first
:
When
the
corse
was
caryed
foorth
,
the
widow
his
mother
folowed
after
,
and
a
great
company
of
the
citie
with
hir
.
Héer
wée
sée
two
things
:
of
which
the
first
is
the
solemne
bearing
out
of
the
Corse
,
which
the
sorowfull
moother
foloweth
:
and
the
other
is
the
honour
&
solemnitie
of
the
buriall
.
They
cary
the
dead
Corse
after
an
honest
sort
too
the
place
of
buriall
,
so
also
did
the
holy
Fathers
.
Abraham
buryed
his
wife
honourably
.
Ioseph
conueyed
the
Corse
of
the
Patriarke
Iacob
too
buriall
,
with
a
great
trayne
of
people
.
Iacob
and
Esau
buried
their
father
Isaac
honourably
.
Too
bée
short
,
among
all
the
Godly
there
was
great
solemnitie
vsed
in
burials
.
And
that
was
doone
in
hope
of
the
resurrection
of
their
bodies
,
and
of
the
immortalitie
that
is
too
come
.
The
Church
at
this
day
foloweth
the
example
of
the
holy
fathers
,
though
many
bée
too
bée
found
which
cast
out
their
dead
Corses
as
if
they
were
the
carkasses
of
swine
.
In
our
burials
is
vsed
suche
a
solemnitie
as
this
is
.
The
godly
béeing
present
folowe
the
Béere
:
and
there
is
singing
,
ringing
,
and
sometime
preaching
.
They
that
folowe
the
Béere
,
doo
first
vtter
their
good
will
towards
him
that
is
departed
.
2.
By
this
déede
they
shewe
an
example
of
their
fayth
,
concerning
the
rising
agein
of
the
dead
.
3.
They
are
warned
that
they
themselues
in
their
time
(
when
the
Lord
shall
thinks
good
)
must
folow
,
and
by
death
take
their
leaue
of
these
miseries
of
the
world
.
Then
is
there
singing
,
and
that
is
,
too
the
intent
the
liuing
may
comforte
themselues
wyth
godlye
Psalmes
,
and
gyue
GOD
thankes
for
him
that
is
dead
,
if
hée
departe
in
the
true
profession
.
The
ringing
is
,
not
onely
too
call
the
people
toogither
too
bring
the
Corse
too
church
,
but
also
that
the
liuing
may
therby
bée
put
in
minde
of
Gods
trumpet
,
by
whiche
all
the
dead
shall
bée
waked
vp
in
the
last
day
.
Lastly
there
is
preaching
,
too
the
intent
that
those
whiche
wayt
vppon
the
Corse
too
Churche
,
may
cary
home
some
instruction
&
comfort
with
them
ageinst
death
.
And
thus
much
bréefly
concerning
the
firste
circumstance
,
and
the
solemnitie
of
buriall
whiche
is
obserued
among
vs
.
The
second
:
Our
Lord
sayth
too
the
widowe
,
weepe
not
.
Héer
some
demaund
whither
it
bée
lawful
too
moorne
for
the
dead
.
The
examples
of
holye
men
and
the
scriptures
admitte
mourning
for
the
deade
.
In
Deuter.
the
last
Chapter
,
all
the
people
mourned
in
the
desert
for
Moyses
when
he
was
dead
.
Abraham
bewayled
his
wife
Sara
.
Ioseph
a
holy
man
mourned
many
dayes
for
his
Father
Iacob
.
Dauid
mourned
for
Ammon
his
sonne
:
Israell
for
Samuell
:
Martha
for
Lazarus
:
and
den
Lord
himselfe
also
wept
for
Lazarus
.
Iesus
the
sonne
of
Syrach
in
his
▪
38
.
chapter
sayth
:
My
sonne
shed
thy
teares
ouer
the
dead
,
and
begin
too
sorowe
as
if
thou
haddest
suffered
harme
.
But
Ieremie
in
his
▪
22.
Chapter
sayeth
:
Bewaile
not
the
dead
.
And
Chryst
sayeth
héere
too
the
woman
:
wéep
not
.
These
countersayings
Paule
reconcileth
.
Th.
4.
where
hée
sayth
▪
Brethren
I
would
not
haue
you
ignorant
concerning
them
that
are
falne
a
sléep
,
that
yée
sorow
not
as
others
doo
which
haue
no
hope
.
Then
is
it
heathenish
sorowing
that
is
forbidden
,
whiche
hathe
no
hope
of
comfort
by
the
resurrection
of
the
dead
.
But
measurable
mourning
is
graunted
,
such
as
they
vse
which
haue
confort
set
present
before
them
.
But
in
as
muche
as
wée
fall
intoo
mention
of
comfort
,
let
vs
bréefly
say
from
whence
Christians
may
fetch
comfort
in
the
death
of
their
fréends
.
First
let
them
thinke
vppon
Gods
wil
,
which
they
are
bound
too
obey
.
2.
Let
them
thinke
vppon
the
vniuersal
case
of
al
men
.
For
we
must
all
die
once
.
3.
Let
them
thinke
vppon
Gods
ryghtuousnesse
.
For
what
is
more
rightful
than
that
hée
whiche
hath
giuen
life
,
shoulde
take
it
too
himself
ageine
,
and
kéepe
it
,
when
he
sées
it
good
so
too
doo
.
4.
Let
him
thinke
vpon
Gods
wisdome
,
who
only
knoweth
whither
it
is
more
for
our
behoof
too
liue
or
die
.
For
he
taketh
many
away
,
eyther
bicause
they
should
not
bée
made
woorse
,
or
else
that
they
should
not
endure
any
moe
troubles
in
this
mortall
life
.
5.
Let
them
thynke
wyth
themselues
that
the
deade
are
set
frée
from
all
miseries
of
thys
lyfe
.
6.
Let
them
thinke
it
is
vaine
too
take
long
sorowe
for
them
,
sith
sorowe
cannot
call
them
ageine
.
For
so
did
Dauid
comfort
himselfe
in
the.
12.
Chapter
of
the
seconde
booke
of
Kings
.
Hée
moorned
as
long
as
his
Child
lay
sick
:
but
when
he
was
dead
,
he
arose
&
washed
,
and
ate
meat
.
7.
Let
them
think
that
hée
whiche
soroweth
ouermuche
;
dooth
hurte
his
owne
body
,
&
in
so
dooing
sinneth
ageinst
God
.
8.
Let
them
thinke
that
the
blisse
of
immortalitie
is
not
too
bée
enuyed
too
the
partie
deceased
.
For
blissed
are
they
(
sayth
the
Scripture
)
that
die
in
the
Lorde
.
9.
Let
them
think
vpon
the
resurrection
of
Chryst
,
and
of
oure selues
also
,
which
shal
bée
at
the
latter
day
.
For
this
thought
must
bée
a
common
remedie
,
not
only
ageinst
the
sorow
that
wée
conceiue
for
the
deade
:
but
also
ageinst
all
afflictions
as
well
of
minde
as
bodie
.
But
some
man
obiecteth
.
I
haue
forgon
the
comfort
of
my
life
.
Then
thou
bewaylest
not
him
that
is
dead
,
but
thou
bewaylest
thine
owne
self
and
thy
losse
that
thou
hast
by
forgoing
him
.
It
is
a
naturall
thing
too
wéepe
.
Thou
sayest
truthe
:
but
let
grace
ouercome
nature
.
Thus
muche
is
added
bréeflye
in
the
seconde
circumstance
concerning
comfort
at
the
death
of
our
déere
fréends
.
The
third
:
Our
Lord
toucheth
the
coffin
wherin
the
deade
men
lay
.
By
which
touching
he
declareth
that
his
body
was
the
instrument
too
get
vs
life
and
saluation
.
The
fourth
:
He
speaketh
too
the
yoong
man
and
sayeth
:
I
say
to
thee
,
yong
man
arise
.
So
also
raysed
he
the
yong
ma●d
,
as
is
in
Marke
.
So
raysed
he
Lazarus
,
that
had
bin
buried
foure
dayes
,
as
is
in
Iohn
.
Héere
wée
are
taught
,
bothe
that
Chryst
is
stronger
than
death
,
and
that
his
word
is
the
word
of
life
and
saluation
.
The
fifth
:
The
dead
man
ryseth
at
Chrysts
call
,
and
this
is
the
miracle
,
he
riseth
that
was
dead
:
he
began
streight
wayes
too
speake
:
and
our
Lord
deliuered
him
too
his
moother
.
The
sixth
:
Feare
fel
vpon
them
al
▪
and
they
glorified
God
,
saying
:
A
great
prophet
is
risen
vp
among
vs
,
and
God
hath
visited
his
people
:
and
this
saying
was
spred
abrode
of
him
through
all
Iewrie
.
Héere
is
described
a
double
frute
of
this
miracle
.
The
one
befalleth
too
the
present
héerers
:
and
the
other
extendeth
vntoo
others
,
too
whom
the
report
of
this
miracle
came
.
The
present
beholders
conceyued
faith
héereby
,
and
so
feared
God
,
glorifying
him
with
true
woorship
,
and
acknowledged
the
Messias
too
bée
come
whom
also
they
confessed
.
Besides
that
,
the
report
héereof
came
vntoo
others
that
were
in
Iewrie
and
the
countrey
bordering
thervpon
,
who
in
likewyse
conceyued
Fayth
in
the
Messias
.
And
in
these
dayes
the
report
héereof
commeth
vntoo
vs
,
wherby
we
may
acknowledge
Christ
too
bée
the
very
Messias
and
too
bée
stronger
than
death
▪
and
may
conceiue
faith
in
him
:
magnifying
God
with
hart
,
voyce
,
confession
,
and
manners
:
and
so
it
will
come
too
passe
,
that
one
day
wée
shall
haue
by
him
a
ioyfull
resurrection
too
euerlasting
life
.
¶
Of
the
second
.
SAinct
Ambrose
sayeth
that
the
image
of
the
Churche
is
set
foorthe
héere
:
and
bicause
it
representeth
our
estates
,
it
is
woorth
the
opening
.
The
widow
(
saith
he
)
signifieth
the
church
:
the
dead
yong
man
,
euery
sinner
that
liueth
without
repentance
:
and
the
Coffin
betokeneth
the
body
of
sinne
.
The
widow
bewaileth
hir
dead
sonne
▪
That
is
to
say
,
the
church
lamenteth
for
the
vnrepentantnesse
of
the
wicked
,
&
entreateth
Chryst
too
moue
them
and
draw
them
too
him
with
his
woord
&
his
spirit
.
Chryst
therefore
biddeth
them
that
caried
the
corse
too
stand
still
.
For
the
sinner
is
borne
to
hell
by
foure
porters
,
which
are
these
:
First
hope
of
longer
life
.
Secondly
looking
vppon
other
mennes
faultes
.
Thirdly
presumption
vppon
Gods
mercy
.
And
fourthly
,
flatterie
of
lend
company
.
Now
if
thou
wilt
ryse
from
the
death
of
sinne
,
thou
must
néedes
héere
Chryst
who
biddeth
the
porters
stay
.
First
therefore
then
must
exclude
hope
of
long
lyfe
,
bicause
life
is
vncerteyn
(
according
as
the
experience
of
many
teacheth
)
and
perill
is
at
hand
as
it
is
too
bée
séene
in
the
riche
glutton
.
Ageine
,
thou
muste
not
set
another
mannes
euill
life
before
thée
as
a
paterne
too
follow
▪
but
thou
must
submit
thy selfe
too
God
as
Abraham
did
:
thou
must
trust
in
him
:
and
thou
must
amend
thy
conditions
:
knowing
that
the
〈…〉
in
iudgement
▪
It
〈…〉
.
The
woman
that
thou
gauest
mee
hath
giuen
mée
of
the
Apple
.
Thirdly
lay
away
presumption
of
Gods
mercy
:
for
this
presumption
is
a
great
contempt
of
God
.
Rom.
2.
Fourthly
put
away
flatterers
that
entice
thee
too
euill
.
And
when
thou
hast
done
so
,
leane
vppon
Chryst
with
liuely
faith
,
the
will
quicken
thée
too
eternall
lyfe
,
the
which
,
Chryst
graunt
vntoo
vs
,
too
whom
bée
honor
for
euermore
.
Amen
.
Vpon
the
.xvij.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Luke
.
xiiij
.
IT
chaunced
that
Iesus
went
intoo
the
house
of
one
of
the
cheefe
Pharisies
to
eate
bread
on
the
Saboth
day
:
and
they
watched
him
.
And
behold
,
there
was
a
certeine
man
before
him
which
had
the
dropsie
.
And
Iesus
answered
,
and
spake
vntoo
the
Lawyers
and
Pharisies
,
saying
:
Is
it
lawfull
too
heale
on
the
Sabboth
day
?
And
they
hild
their
peace
.
And
he
tooke
him
and
healed
him
,
and
let
him
go
:
and
answered
them
,
saying
:
which
of
you
shall
haue
an
Asse
or
an
Oxe
fallen
intoo
a
pitte
,
and
wyll
not
straight
way
pull
him
out
on
the
Sabboth
day
?
And
they
coulde
not
answere
him
ageine
too
these
things
.
He
put
foorth
also
a
similitude
too
the
guestes
,
when
he
marked
howe
they
preaced
too
bee
in
the
highest
roumes
,
and
sayde
vntoo
them
:
When
thou
art
bidden
too
a
wedding
of
any
man
,
sit
not
downe
in
the
hyest
roume
,
lest
a
more
honourable
man
than
thou
bee
bidden
of
him
,
and
he
(
that
bad
him
and
thee
)
come
and
saye
too
thee
:
giue
this
man
roume
:
and
thou
beginne
with
shame
too
take
the
lowest
roume
.
But
rather
when
thou
art
bidden
,
goe
and
sit
in
the
lowest
roume
,
that
when
he
that
bad
thee
commeth
,
he
may
say
vntoo
thee
:
frende
,
sit
vp
hyer
.
Then
shalt
thou
haue
woorship
in
the
presence
of
them
that
fit
at
meate
with
thee
.
For
whosoeuer
exalteth
him selfe
,
shall
bee
brought
lowe
,
and
he
that
humbleth
himselfe
,
shall
bee
exalted
.
The
exposition
of
the
Text.
THe
occasion
of
this
Gospell
was
this
.
Chryst
beyng
bidden
too
dinner
of
a
certeyne
Pharisie
,
was
watched
by
those
that
sate
at
meate
with
him
,
that
either
in
his
woordes
or
in
his
déedes
they
might
haue
found
somwhat
too
charge
him
withall
.
For
the
world
is
so
wicked
,
that
like
as
men
cloke
vices
vnder
the
visors
of
vertue
:
So
they
are
not
ashamed
too
rayse
slaunder
vppon
honest
déedes
and
true
vertue
.
So
great
is
the
malice
of
men
.
Notwithstanding
,
Chryst
is
not
feared
away
with
their
leudnesse
,
but
kéepeth
his
old
woont
,
and
executeth
his
office
euen
in
the
thickest
of
his
enimies
,
leauing
vs
an
example
,
that
wée
should
not
cease
too
procéede
in
well
dooing
,
though
wée
should
sée
all
the
whole
world
hent
ageinst
vs
.
Chryst
therefore
healeth
this
wretche
,
declaring
therein
the
might
of
his
Godhead
,
his
most
forward
will
too
helpe
them
that
bée
in
miserie
,
and
his
Office
for
which
he
came
intoo
the
worlde
.
Moreouer
he
sheweth
the
right
maner
of
halowing
the
Saboth
day
,
and
by
his
déede
dooth
as
it
were
,
define
the
true
kéeping
of
the
Saboth
.
By
which
thing
,
like
as
he
reproueth
the
pryde
of
the
Pharisies
and
their
ignorance
in
the
scriptures
:
So
he
exhorteth
them
vntoo
true
humilitie
.
And
thus
much
concerning
the
summe
of
this
present
Gospell
.
The
places
are
thrée
.
-
1
Of
the
Saboth
,
and
the
true
woorks
therof
.
-
2
Of
the
miracle
by
which
the
true
vse
of
the
Saboth
is
confirmed
.
-
3
Of
true
Humilitie
.
¶
Of
the
firste
.
WHen
the
Lord
was
bidden
too
dinner
by
a
certein
Pharisie
vppon
the
Sabboth
day
,
and
that
a
certeine
man
diseased
of
the
Dropsie
was
brought
before
him
,
he
demaunded
of
those
that
séemed
too
themselues
too
bée
wyser
than
other
men
,
whither
it
were
lawfull
too
heale
vppon
the
Sabboth
day
.
And
the
cause
why
he
put
foorth
this
question
,
was
,
for
that
as
the
Pharisies
had
with
their
gloses
corrupted
the
other
scriptures
:
So
also
had
they
defaced
the
kéeping
of
the
Sabboth
.
Howbéeit
forasmuche
as
the
question
is
concerning
the
Saboth
,
wée
wil
set
foorth
the
whole
doctrine
concerning
the
Saboth
,
and
speake
of
foure
things
in
order
.
First
wherfore
God
ordeined
the
Sabboth
day
.
Secondly
what
is
the
right
vse
of
the
Iewes
Sabboth
.
Thirdly
what
maner
of
holy
dayes
ours
ought
too
bée
.
And
fourthly
of
the
true
Ceremonies
of
the
Church
,
and
of
the
ends
of
them
.
Why
then
did
God
ordeine
the
Sabboth
day
?
There
bée
rek●ened
chéefly
fiue
causes
.
Of
which
the
first
is
,
that
it
should
bée
a
perpetuall
Sacrament
or
remembraunce
of
Gods
rest
after
the
creation
of
the
world
which
he
made
in
sixe
dayes
with
all
the
furniture
and
contentes
therof
.
This
cause
is
alledged
in
the
seconde
of
Genesis
,
where
Moyses
sayth
,
that
the
Lord
commaunded
the
Saboth
day
too
bée
kept
holy
,
bicause
he
rested
that
day
from
creation
.
The
same
thing
also
is
declared
in
the
.xx.
of
Exodus
in
these
woords
.
The
seuenth
day
is
the
Sabboth
of
the
Lord
.
For
in
sixe
dayes
the
Lord
God
made
heauen
and
earth
.
The
second
cause
of
the
ordeyning
of
the
Sabboth
is
,
that
it
should
bée
a
type
and
counterfigure
of
Chrystes
Sabboth
kéeping
.
For
it
represented
the
Sabboth
,
whiche
Chryst
the
true
Passeouer
and
creator
of
the
new
Heauen
&
new
earth
should
rest
in
his
graue
vpon
the
Sabboth
day
,
and
kéep
the
very
Sabboth
arighte
.
And
therefore
hée
commaundes
the
Iewes
streightly
too
kéepe
the
Sabboth
day
.
And
by
the
vnserchable
deuise
of
his
wisdome
hée
ordeyned
,
that
Chryste
the
true
Paschall
Lamb
,
should
bée
slaine
and
put
too
deathe
vppon
the
very
day
of
the
Passeouer
,
and
that
hée
rested
the
Saboth
day
folowing
in
his
graue
.
The
third
cause
also
why
the
Saboth
was
ordeyned
,
was
that
it
should
be
a
pledge
of
the
promisse
.
For
God
promised
his
people
a
Saboth
,
that
is
too
say
,
a
rest
.
Esay
▪
the
.xiiij.
And
in
that
daye
,
when
GOD
shall
giue
thée
reste
from
thy
laboure
,
and
from
thy
confusion
,
and
from
thy
harde
bondage
wherein
thou
didst
serue
.
&c.
The
people
of
GOD
looke
for
thrée
kindes
of
rest
.
The
first
is
from
the
laboure
of
the
presente
troubles
in
this
life
.
The
second
is
from
the
temptations
wherewith
oure
owne
Conscience
and
the
Deuill
assaulteth
vs
.
The
thirde
is
from
the
thraldome
of
the
Deuil
,
so
as
hée
may
neuer
more
bring
vs
vnder
his
bondage
and
hard
yoke
.
The
fourth
cause
of
the
institution
of
the
Sabboth
is
,
too
the
intente
there
shoulde
bée
a
time
certeine
for
teaching
and
hearing
the
woord
of
GOD
,
or
that
there
shoulde
bée
a
time
wherein
there
might
bée
an
open
and
common
professing
of
the
religion
,
in
which
the
godly
might
take
comfort
,
&
the
ignoraunt
bée
instructed
in
godlinesse
.
Esay
.
58.
If
thou
call
a
delicate
Saboth
:
Then
shalt
thou
delight
in
the
Lord
,
Iob.
22.
Then
shalt
thou
delight
in
the
almightie
,
and
lift
vp
thy
face
vntoo
GOD
.
For
the
Saboth
was
not
ordeyned
too
play
and
drinke
in
,
but
too
pray
and
praise
God
in
.
Wherevppon
Austin
sayeth
,
it
is
lesse
euill
too
go
too
plough
than
too
play
vpon
one
of
those
dayes
.
The
fifth
cause
is
for
ciuil
policie
,
which
is
commended
too
Gods
people
.
Deut.
5.
in
these
woords
.
Kéep
the
Saboth
day
,
that
thy
man
seruant
,
thy
mayd
seruant
and
thy selfe
maye
rest
.
And
afterwarde
.
Thou
shalt
doo
no
manner
of
woorke
therein
,
thou
and
thy
sonne
and
thy
daughter
,
thy
man
seruant
,
and
thy
mayde
seruant
,
thine
Oxe
and
thine
Asse
,
and
the
Straunger
that
is
within
thy
gate
.
And
thus
haue
wée
the
true
causes
,
and
the
right
vse
of
the
Iewishe
Sabboth
.
Now
although
the
Iewish
Saboth
toogither
with
other
ceremonies
of
Moyses
,
bée
abolished
and
disanulled
,
so
farre
foorth
as
perteyneth
too
the
kéeping
of
the
seuenth
day
of
the
wéeke
:
Yet
notwithstanding
,
as
touching
the
vse
of
it
,
it
is
continuall
,
as
a
thing
ratifyed
by
the
lawe
of
God
and
nature
.
For
like
as
God
wil
be
serued
,
and
that
his
woord
shal
bée
preached
:
So
nature
telleth
vs
it
is
vtterlye
necessary
,
that
there
should
bée
some
certeine
time
appoynted
for
holy
matters
.
Therfore
there
must
néedes
bée
certaine
dayes
appoynted
,
for
folke
too
assemble
and
méet
in
openly
at
certein
houres
,
that
the
woord
of
God
may
bée
taught
and
learned
,
too
the
intente
all
things
may
bée
doone
orderlye
,
and
after
a
comely
fashion
in
the
Churche
,
according
as
Paule
teacheth
the
Corinthians
.
Moreouer
,
in
oure
holydayes
twoo
things
are
too
bée
obserued
.
One
is
,
what
is
to
be
eschued
:
Another
is
,
what
is
to
bée
doone
.
Thrée
things
are
too
bée
eschued
.
The
firste
is
outward
labour
:
And
that
too
the
intent
the
minde
maye
wholly
intend
too
Gods
seruice
:
that
is
too
say
,
that
it
may
wholly
intend
too
heare
Gods
woord
,
too
learne
it
,
and
too
consider
vppon
it
.
And
therefore
it
is
the
Magistrates
duetie
too
prouide
that
the
seruice
of
God
be
not
hindered
at
such
times
by
bodily
laboures
.
Howbeit
,
héere
it
is
too
bée
knowne
,
that
there
bée
foure
exceptions
which
excuse
those
that
laboure
at
suche
a
time
.
The
first
is
necessarie
.
For
our
Lord
himselfe
excuseth
his
Disciples
for
plucking
the
eares
of
corne
vppon
the
seuenth
day
,
as
sayth
Mathew
in
the
twelfth
Chapter
.
The
seconde
is
the
profite
of
the
Church
,
like
as
the
préests
did
all
things
vpon
the
Saboth
day
which
séemed
néedfull
in
the
Churche
,
without
trouble
of
conscience
for
the
Saboth
.
The
third
is
the
profit
and
sauegard
of
our
neighbor
:
wherfore
our
Lord
also
healed
the
man
that
had
the
dropsie
,
vpon
the
Saboth
day
.
The
fourth
is
the
aucthoritie
of
the
superiors
,
too
whom
wée
must
bée
obedient
.
But
let
the
superiors
take
héede
that
they
offend
not
him
which
is
their
superior
,
while
they
hold
their
inferiors
too
streight
.
The
second
thing
that
is
too
bée
eschued
,
is
voluptuous
lyfe
,
toogither
with
all
the
woorkes
of
darknesse
which
fight
full
ageinst
kéeping
holy
the
Saboth
day
.
Thirdly
thou
must
eschue
the
contempt
of
godly
ceremonies
:
soothly
least
eyther
by
absenting
thy selfe
,
or
by
despising
the
holy
Ceremonies
,
thou
giue
others
example
too
become
woorse
.
Thus
haue
we
what
things
are
too
bée
eschued
in
our
holydayes
:
Now
let
vs
sée
what
is
too
bée
doone
in
them
.
First
therefore
in
as
much
as
the
Iewes
were
occupied
in
killing
sacrifices
,
and
in
offering
:
Let
vs
also
slea
the
sacrifices
of
our
owne
bodies
,
and
offer
the
Calues
of
our
lippes
:
Let
vs
earnestly
repent
:
let
vs
glorifie
God
with
hart
,
mouth
,
confession
,
and
behauiour
:
let
vs
offer
the
incence
of
our
hart
:
that
is
too
wit
,
faith
,
and
hope
:
let
vs
offer
the
sacrifice
of
well
doing
,
with
which
kind
of
sacrifice
God
is
delighted
(
as
the
Apostle
sayth
too
the
Hebrues
:
)
Let
vs
be
quicke
too
giue
almesse
:
Let
vs
cherish
the
weake
members
of
the
Churche
:
and
let
vs
heale
them
also
(
as
much
as
may
bée
)
after
the
example
of
Chryst
and
other
holy
men
,
which
exercised
themselues
in
the
true
holyday
woorkes
.
Now
remayneth
somewhat
too
bée
saide
of
Ceremonies
.
Ceremonies
are
customes
and
ordinances
made
too
gouerne
the
body
of
the
Churche
withall
.
These
,
if
they
bée
lawfull
,
(
for
I
haue
nothing
to
do
with
vngodly
Ceremonies
)
either
haue
their
warrant
of
the
manifest
woorde
of
God
,
as
Baptim
and
the
Lordes
Supper
:
or
else
they
make
in
déede
too
the
mayntenaunce
of
the
doctrine
,
and
orderlynesse
of
the
Churche
,
and
are
ordeyned
by
some
counsell
of
the
spiritualtie
,
or
by
the
godly
Magistrate
.
These
Ceremonies
serue
too
two
endes
.
For
they
are
ordeyned
for
comlynesse
and
orders
sake
.
Of
comelynesse
are
two
partes
:
The
first
is
,
that
wée
should
bée
stirred
vp
vntoo
godlynesse
by
those
helpes
:
The
latter
is
,
that
modestie
and
grauitie
might
appéere
in
the
ministration
of
godlynesse
▪
Order
consisteth
of
thrée
partes
.
The
first
is
,
that
the
chéefe
dooers
or
heads
of
the
congregations
,
might
haue
a
certeine
rule
too
deale
by
.
The
second
is
,
that
the
héerers
accustome
themselues
too
obedience
and
discipline
.
The
third
is
,
that
peace
and
quietnesse
be
prouided
for
,
by
mainteyning
the
Churche
in
good
estate
.
Thus
much
bréefly
concerning
godly
Ceremonies
and
the
ends
of
them
,
and
the
partes
of
those
endes
.
Of
the
second
.
THe
second
lesson
which
this
Gospell
teacheth
,
is
concerning
the
miracle
whereby
the
man
was
healed
that
was
diseased
of
the
Dropsie
.
In
this
miracle
are
foure
things
too
bée
obserued
.
The
question
,
the
healing
,
the
defence
of
the
déede
,
and
the
vse
of
the
same
.
The
question
is
put
foorth
by
Chryst
himselfe
,
whither
it
bée
lawfull
too
heale
vppon
the
Sabboth
day
.
Héerevntoo
the
Pharisies
make
none
answer
,
for
if
they
had
denyed
it
too
bée
lawfull
,
they
should
haue
séemed
cruell
ageinst
the
myserable
soule
that
was
diseased
of
the
Dropsie
.
If
they
had
graunted
it
too
bée
lawfull
,
they
would
haue
bin
afraide
too
séeme
transgressoures
of
the
Lawe
.
If
hée
had
not
healed
him
,
they
would
haue
said
,
that
eyther
he
could
not
or
would
not
helpe
this
diseased
persone
.
And
if
hée
had
healed
him
,
they
would
haue
thought
themselues
too
haue
had
iust
cause
too
accuse
him
as
a
breaker
of
the
Sabboth
,
&
so
consequently
as
a
despiser
of
the
Lawe
of
GOD
.
Héere
was
daunger
euery
way
.
But
our
Lorde
passing
not
for
their
Sophistrie
,
tooke
this
wretched
man
that
was
diseased
with
the
Dropsie
,
and
healed
him
before
the
Pharisies
faces
,
and
sent
him
away
whole
and
sound
.
In
which
déede
(
as
I
sayd
at
the
beginning
)
hée
shewed
both
his
power
,
his
wil
▪
and
his
office
,
Nowe
foloweth
in
the
third
place
,
the
defence
of
this
déede
.
Whiche
of
you
(
sayeth
hée
)
hauing
an
Oxe
or
an
Asse
fallen
intoo
a
Pytte
,
draweth
hym
not
out
by
and
by
vppon
the
Sabboth
day
?
As
if
hée
had
sayde
,
eyther
it
is
lawfull
too
heale
a
man
vppon
the
Sabboth
daye
,
or
else
vnlawfull
.
If
it
bée
lawfull
,
why
lay
you
wayt
for
mée
as
a
transgressour
of
the
Lawe
if
I
doo
it
?
But
if
it
bée
vnlawfull
,
why
doo
you
saue
your
Asses
and
your
Oxen
vppon
the
Sabboth
day
?
What
sayd
they
too
this
?
They
could
not
answer
theruntoo
(
sayeth
the
Euangelist
.
)
But
too
what
vse
serueth
the
healing
of
this
Dropsie
by
Chryste
?
Too
twoo
vses
.
The
one
is
generall
,
whereof
I
haue
spoken
alreadie
,
namely
,
that
by
this
miracle
Chryste
might
shewe
his
power
,
his
will
,
his
office
,
and
the
truthe
of
his
Doctrine
,
and
thereby
confirme
faith
in
the
beholders
.
And
the
other
is
speciall
▪
For
doubtlesse
this
man
that
was
diseased
of
the
Dropsie
,
was
falne
intoo
it
by
disordered
surfetting
.
Wherfore
we
also
may
learne
,
that
Chryst
despiseth
not
those
that
haue
cast
themselues
intoo
diseases
throughe
their
owne
fault
,
so
that
they
folow
the
example
of
this
man
that
had
the
Dropsie
,
that
is
too
saye
,
if
they
come
vntoo
Chryste
with
all
their
hart
:
and
if
they
suffer
themselues
too
bée
touched
and
healed
by
him
:
that
is
,
if
they
beléeue
his
word
,
fall
too
repentaunce
,
acknowledge
Gods
iust
wrathe
,
and
desire
pardon
and
healing
of
their
sore
,
or
at
least
wise
assuagement
of
it
for
Chrystes
sake
.
¶
Of
the
third
.
ANd
hee
sayde
too
the
guests
that
preased
for
too
sit
highest
at
the
table
:
when
thou
art
bidden
too
a
feast
.
&c.
As
by
this
parable
he
condemneth
pride
:
so
he
teacheth
true
humilitie
which
is
a
very
rare
vertue
.
Of
whiche
I
will
say
these
things
in
order
.
Firste
what
humilitie
is
,
next
howe
manye
kindes
of
it
there
bée
.
Thirdly
what
causes
it
hath
,
as
wel
of
furtheraunce
as
of
hinderaunce
.
And
fourthly
what
bée
the
frutes
and
rewards
of
true
humilitie
.
As
touching
the
first
:
too
the
intent
wée
may
knowe
what
humilitie
is
,
we
must
see
who
the
Scripture
calleth
humble
or
lowly
.
Paule
calleth
those
humble
whom
Chryst
calleth
poore
in
spirit
,
such
as
those
are
which
béeing
vtterly
voyd
of
all
opinion
of
their
owne
strength
,
wisdome
,
and
rightuousnesse
,
impute
vntoo
God
alone
,
whatsoeuer
good
thing
they
haue
.
Humilitie
then
is
a
vertue
,
wherthrough
we
acknowledging
our selues
as
we
be
in
déed
,
do
wax
vile
in
our
own
sight
:
and
vtterly
voyding
from
vs
all
truste
in
oure
owne
strength
,
wisdom
&
rightuousnesse
,
doo
cast
down
our selues
before
God
,
and
in
him
onely
séeke
all
good
things
throughe
Chryst.
Notable
examples
héerof
are
in
Mary
Magdalene
,
in
the
théefe
,
in
the
Publicane
,
in
Dauid
,
&
in
other
holy
men
.
This
is
the
true
humilitie
,
of
which
Chrysts
promisse
is
too
bée
vnderstood
:
blissed
bée
the
poore
in
spirit
.
Thus
haue
wée
what
humilitie
is
.
Now
let
vs
sée
how
many
sorts
there
bée
of
it
.
One
is
wherby
we
cast
down
our selues
before
God
:
&
another
wherby
wée
humble
our selues
before
men
.
But
wée
must
beware
that
pride
put
not
on
the
visor
of
humilitie
:
whiche
if
man
pluck
not
of
,
surely
God
will
bring
it
too
shame
.
But
let
vs
leaue
that
visor
,
&
speake
of
the
true
humilitie
that
hath
respect
too
God
&
man
.
Humilitie
too
godward
,
is
the
true
fear
of
God
,
springing
of
the
true
acknowledging
of
our
own
infirmitie
,
and
of
Gods
goodnesse
towards
vs
:
suche
as
was
the
humilitie
of
Manasses
in
Prison
,
who
when
hée
coulde
not
bow
the
knées
of
his
body
bicause
of
the
streightnesse
of
the
prison
,
did
bow
the
knées
of
his
hart
.
So
did
Abraham
humble
himself
,
when
he
confessed
himself
too
be
but
dust
and
asshes
.
True
humilitie
too
menward
,
is
a
true
mildnesse
,
wher
through
wée
prefer
not
our selues
proudly
before
any
man
,
but
with
a
single
meaning
apply
oure selues
vntoo
all
men
.
Of
this
humilitie
wée
haue
the
greatest
example
in
the
sonne
of
God
,
whose
example
Paule
admonisheth
vs
too
followe
.
Phil.
2.
So
was
the
blissed
virgin
humble
,
so
was
Anne
the
Prophetisse
,
and
so
were
many
others
.
Now
must
I
speak
of
the
causes
(
according
as
I
promised
in
the
thirde
place
)
whiche
surely
are
many
.
The
first
is
Gods
commaundement
.
For
the
first
table
requireth
humilitie
too
Godward
:
and
all
the
seconde
table
requireth
humblenesse
to
manward
.
The
second
is
,
the
example
of
Chryst.
Wherupon
Paule
in
the
second
chapter
too
the
Philippians
:
Let
the
same
minde
bée
in
you
which
was
in
Iesus
Chryst
,
who
béeing
God
tooke
the
shape
of
a
seruant
vpon
him
.
The
thirde
is
the
consideration
of
thy selfe
,
what
thou
warte
before
thy
birth
,
what
thou
arte
from
thy
birth
too
thy
deathe
,
and
what
thou
shalt
bée
after
this
life
.
Thou
warte
séed
and
bloud
in
thy
mothers
wombe
,
now
thou
art
in
a
wildernesse
of
miseries
during
this
life
,
and
in
the
ende
thou
shalte
bée
woormes
meate
.
The
fourth
is
,
that
thy
goodes
and
good
giftes
(
if
thou
haue
any
)
are
not
thine
own
,
but
Gods
,
bestowed
vpon
thée
too
doo
good
with
vntoo
others
.
Therfore
if
thou
bée
eyther
proude
of
them
,
or
abuse
them
,
thou
muste
stande
in
feare
of
horrible
punishement
.
The
fifth
is
,
too
think
that
God
is
able
too
take
away
what
giftes
soeuer
thou
haste
,
if
thou
abuse
them
,
and
yéeld
not
the
praise
too
him
alone
.
The
sixt
is
,
that
many
which
séeme
too
haue
lesse
gifts
than
thou
,
doo
oftentimes
imploye
their
laboure
more
too
the
profite
of
the
common
weale
and
the
Churche
than
thou
doost
.
For
as
God
is
the
strength
of
bread
,
so
is
he
the
power
wherby
any
thing
is
made
acceptable
too
himselfe
.
And
these
are
the
sixe
causes
,
which
béeing
knit
toogither
,
make
true
humilitie
:
the
which
is
hindered
by
twoo
mischéeues
,
strife
,
and
vainglory
.
Wherfore
Paule
in
the
second
too
the
Philippians
sayeth
:
Doo
nothing
of
strife
or
vaineglorie
,
but
through
humilitie
,
let
euery
man
estéeme
other
better
than
himself
.
For
as
for
those
whiche
haue
a
delighte
in
striuing
,
like
as
they
bée
destitute
of
charitie
:
so
are
they
also
voyde
of
true
humilitie
:
and
vaineglorie
fighteth
ful
butte
ageinste
humilitie
.
Thus
haue
wée
what
humilitie
is
,
of
howe
manye
sortes
it
is
,
and
what
causes
it
hath
.
Now
foloweth
that
whiche
I
promised
too
speake
of
in
the
fourth
place
,
of
the
rewarde
and
naturall
fruites
of
the
same
.
Hée
that
is
humble
shall
receiue
thrée
fruites
:
the
first
before
God
:
the
seconde
before
men
:
&
the
third
in
himselfe
.
Firste
before
God
the
frute
is
,
that
hée
whiche
is
rightly
humble
,
hath
God
dwelling
in
him
.
Whereuppon
Esay
.
57.
I
dwell
highe
aboue
,
and
in
the
Sanctuarie
,
&
with
him
also
that
is
of
a
contrite
&
humble
spirite
.
And
in
the
.66
.
Whome
shall
I
regarde
?
Euen
him
that
is
poore
,
and
of
a
lowly
troubled
spirite
,
and
standeth
in
awe
of
my
woords
.
Luke
the
second
,
GOD
exalteth
the
lowly
.
1.
Peter
.
5.
God
resisteth
the
proude
,
and
giueth
grace
too
the
lowly
.
Before
men
the
lowlye
person
receyueth
this
frute
.
Euen
as
the
proude
body
is
disdeyned
of
al
men
:
euen
so
he
that
is
lowly
in
déede
,
is
honored
of
all
men
:
and
an
honeste
name
and
report
foloweth
him
.
In
himselfe
,
the
lowly
person
findeth
these
moste
swéete
frutes
.
First
humilitie
or
lowlinesse
is
the
mother
of
chastitie
&
pacience
.
Secondly
,
it
is
the
way
vntoo
wisdome
.
Prouerbs
.
11.
Where
as
is
lowlinesse
,
there
is
wisdome
.
Thirdly
,
it
is
the
kéeper
of
fayth
,
and
of
the
feare
of
God
.
Fourthly
,
it
is
the
furtherance
of
inuocation
,
and
after
a
sorte
,
procureth
too
bée
hearde
of
the
Lorde
.
Psalme
.
101.
The
Lord
looked
down
vpon
the
prayer
of
the
lowly
.
Fifthly
,
glorie
accompanieth
lowlynesse
.
Math.
v.
Blissed
are
the
poore
in
spirit
,
for
theirs
is
the
kingdome
of
heauen
.
Mat.
24.
He
that
humbleth
himselfe
,
shal
be
exalted
.
Prouerbes
.
29.
The
lowly
person
shall
come
too
woorship
:
not
for
that
lowlynesse
deserueth
these
things
,
but
bycause
these
things
fall
vntoo
the
lowly
through
the
lowlynesse
of
Christ
.
To
whom
bée
glory
for
euer
and
euer
.
Amen
.
Vpon
the
.xviij.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Math.
xxij
.
WHEN
the
Pharisies
had
heard
that
Iesus
did
put
the
Saducees
too
sylence
,
they
came
toogither
:
and
one
of
them
(
which
was
a
doctor
of
law
)
asked
him
a
question
,
tempting
him
and
saying
:
Maister
,
whiche
is
the
greatest
commaundement
in
the
law
?
Iesus
said
vntoo
him
:
Thou
shalt
loue
the
Lord
thy
God
with
all
thy
hart
,
and
with
all
thy
soule
,
and
with
all
thy
minde
,
This
is
the
first
and
greatest
commaundement
:
And
the
seconde
is
like
vntoo
it
.
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
In
these
two
commaundementes
hang
all
the
law
and
the
Prophets
.
Whyle
the
Pharisies
were
gathered
toogyther
,
Iesus
asked
them
,
saying
:
What
thinke
yee
of
Chryst
?
whose
sonne
is
he
?
They
saide
vntoo
him
:
The
sonne
of
Dauid
.
He
said
vnto
them
:
How
then
dooth
Dauid
in
spirite
call
him
Lord
,
saying
:
The
Lord
sayde
vntoo
my
Lord
,
sit
thou
on
my
right
hande
tyll
I
make
thine
enimies
thy
footstoole
.
If
Dauid
then
call
him
Lord
,
how
is
he
then
his
sonne
?
And
no
man
was
able
too
answere
him
any
thing
,
neither
durst
any
man
(
from
that
day
foorth
)
aske
him
any
mo
questions
.
The
exposition
of
the
text
.
THis
Gospel
conteineth
a
summe
of
the
christen
doctrine
,
that
is
too
wit
,
the
doctrine
of
the
lawe
and
of
the
Gospel
.
A
Pharisie
propoundeth
a
question
concerning
the
lawe
:
and
Chryst
ageine
an
other
concerning
the
Gospell
,
but
for
a
sundrie
purpose
.
For
the
Pharisie
asketh
a
question
concerning
the
lawe
,
too
the
intent
too
tempt
Chryst
,
and
too
picke
a
quarell
too
him
.
But
Chryst
demaunded
of
him
concerning
the
Gospell
,
too
the
intent
too
bring
the
miswéening
Iewes
and
Pharisies
,
vntoo
the
true
knowledge
of
the
law
&
the
gospel
.
For
they
,
bicause
they
thought
that
men
wer
iustified
by
the
déedes
of
the
law
,
despised
the
Gospell
,
supposing
there
was
no
néede
of
any
other
doctrine
too
the
attaynment
too
saluation
,
than
the
doctrine
of
the
law
,
whose
error
Chryst
confuteth
.
Sée
héer
the
goodnesse
of
Chryst.
Although
the
Pharisies
aske
the
question
vppon
malice
,
yet
notwithstanding
Christ
answereth
them
according
too
his
owne
office
,
and
teacheth
an
absolute
doctrine
concerning
the
lawe
and
the
Gospell
.
Therfore
the
summe
of
this
Gospell
is
,
that
Christe
contriueth
all
the
lawe
and
the
Prophets
intoo
these
two
poyntes
:
which
are
the
loue
of
God
,
and
the
loue
of
our
neybour
.
Afterward
he
enquireth
of
the
Messias
,
that
is
too
wit
,
of
himselfe
,
too
the
intent
he
might
shew
what
one
he
was
,
namely
,
God
and
man
,
who
was
too
this
end
promised
too
the
fathers
,
that
he
should
destroy
the
woorkes
of
the
diuell
,
and
that
all
kinreds
of
the
earth
myght
bée
blissed
in
him
,
who
becomming
our
préest
should
pacifie
Gods
wrath
by
paying
our
raunsome
for
vs
.
The
places
are
thrée
.
-
1
Of
the
Saducées
whose
mouthes
our
Lord
stopped
.
-
2
The
question
concerning
the
summe
of
the
Law
,
and
a
rule
how
too
serue
God
.
-
3
The
question
concerning
the
Messias
.
¶
Of
the
firste
.
THe
Pharisies
hearing
that
hee
had
put
the
Saducees
too
silence
,
assembled
toogither
.
&c.
Albéeit
that
the
Pharisies
and
Saducées
were
of
a
sundry
religion
one
from
another
,
and
defended
contrary
opinions
:
yet
they
agrée
in
this
,
that
bothe
of
them
doo
set
themselues
ageinst
Chryst.
Herode
and
Pilate
were
enimies
:
yet
they
agrée
in
this
point
,
that
bothe
of
them
desire
too
dispatch
Chryst
out
of
the
way
.
Thus
doth
vngodlinesse
conspire
ageinst
Chryst
and
his
holy
Gospell
.
As
concerning
that
hée
sayth
:
Chryst
had
put
the
Saducées
too
silence
:
it
is
too
bée
knowne
,
that
the
Saducées
(
who
denyed
,
that
the
soules
of
men
liued
after
death
,
and
took
away
the
resurrection
of
the
deade
)
did
striue
ageinst
him
,
eyther
too
the
intente
too
win
him
too
subscribe
too
their
opinion
,
or
else
too
make
him
a
laughingstocke
too
the
rude
people
,
that
was
seduced
and
noozled
by
these
teachers
.
Therefore
they
stepte
vntoo
Chryst
after
this
manner
:
If
the
dead
shall
rise
ageine
,
many
incommodities
,
many
debates
,
and
many
absurdities
will
ensue
.
This
they
goe
aboute
too
proue
in
this
wise
.
There
was
a
certeine
woman
among
vs
,
that
had
bin
wife
too
seauen
men
one
after
an
other
.
Nowe
if
there
shall
hée
a
rising
ageine
of
the
deade
,
this
woman
shall
arise
,
and
the
seauen
husbands
that
shée
had
shal
arise
also
.
Now
if
shée
stick
too
any
one
of
them
,
the
rest
wil
fal
at
oddes
with
him
:
and
if
they
all
dwel
with
hir
toogither
,
nothing
can
bée
more
troublesome
too
the
woman
,
nor
nothing
more
hard
for
the
men
too
abide
.
Therfore
séeing
that
these
absurdities
should
folow
the
resurrection
of
the
deade
,
it
is
yll
done
too
auouche
that
there
shall
bée
a
resurrection
.
This
was
their
maner
of
reasoning
,
whose
duetie
it
had
bin
too
instructe
the
people
a
righte
concerning
the
hope
of
euerlasting
life
,
from
whiche
like
a
sort
of
false
caytiues
they
withdraw
men
,
&
yet
wil
néedes
be
called
rightuous
.
But
Chryst
stoppeth
these
felowes
mouthes
,
and
so
putteth
them
too
silence
,
that
béeing
dashed
out
of
countenance
with
his
woordes
,
they
had
not
what
too
say
.
Therefore
hée
reproueth
them
,
confuteth
them
,
and
teacheth
them
.
Hée
reproueth
them
,
for
that
they
were
ignorant
in
the
Scriptures
,
and
yet
would
take
vpon
them
too
be
teachers
of
the
Scripture
.
Hée
confuteth
them
openly
by
putting
foorth
an
example
.
God
is
the
God
of
the
liuing
:
God
is
the
God
of
Abraham
,
Isaac
,
and
Iacob
:
Ergo
,
Abraham
,
Isaac
,
and
Iacob
doo
liue
.
If
they
liue
,
they
liue
eyther
in
their
bodies
,
or
in
their
soules
.
In
their
bodies
they
liue
not
for
you
know
their
tumbes
:
therfore
they
liue
in
their
soules
,
whiche
you
falsly
surmise
too
die
togither
with
their
bodies
.
But
now
mennes
soules
liue
,
that
in
their
time
they
may
return
intoo
their
bodies
,
too
the
intent
that
suche
as
haue
done
wel
in
this
life
may
receiue
rewarde
,
and
those
that
haue
done
euill
may
suffer
iuste
punishement
.
This
is
the
summe
of
the
confutation
.
What
dooth
that
teache
?
twoo
things
.
The
one
is
,
that
the
deade
shall
rise
ageine
by
the
myghte
and
power
of
GOD
,
vntoo
whom
nothing
is
impossible
.
Hée
was
able
too
create
all
things
of
noughte
,
and
why
shall
hée
not
bée
able
too
call
soules
ageine
intoo
their
bodies
,
specially
sith
hée
hath
determined
it
,
and
that
it
is
too
the
aduauncement
of
his
rightuousnesse
and
glory
?
Paule
in
the
seconde
too
the
Philippians
sayth
:
Wée
look
for
a
Sauiour
from
Heauen
,
euen
Iesus
Chryste
,
whiche
shall
transforme
our
corruptible
bodies
,
that
they
maye
become
like
vntoo
the
glorious
bodie
of
him
,
through
that
same
power
,
whereby
hée
is
able
too
make
all
things
subiect
too
him selfe
.
Therefore
when
oure
reason
beginneth
to
dispute
of
the
resurrection
,
let
vs
set
foure
things
ageinst
it
.
Gods
determination
:
Gods
almightinesse
:
Gods
iustice
:
and
Gods
glorie
.
His
determination
,
for
that
he
hath
ordeyned
&
appointed
too
raise
the
dead
.
Bicause
God
is
vnchangeable
,
he
wil
neuer
call
back
ageine
or
disanull
this
determination
.
And
there
are
certeine
examples
of
this
determination
remayning
.
Chryst
our
Lord
rose
agein
from
the
dead
.
Enoch
was
conueyed
aliue
intoo
Heauen
.
Helias
was
taken
vp
aliue
intoo
heauen
in
a
fyrie
Charyot
.
Let
his
almightynesse
bée
set
ageinst
our
reason
,
whiche
thinketh
it
vnpossible
for
the
dead
too
ryse
ageine
.
For
if
he
could
not
do
the
thing
that
he
hath
determined
too
do
,
he
wer
not
almightie
.
And
if
he
were
not
almightie
,
neither
were
he
too
bée
called
God
▪
His
iustice
requireth
,
that
wée
should
render
reward
too
them
that
haue
deserued
wel
,
and
punishment
too
the
vngodly
.
Wée
sée
that
in
this
life
the
godly
for
the
most
part
are
in
ill
case
,
and
the
vngodly
in
good
case
.
But
now
in
asmuch
as
Gods
iustice
requireth
that
the
good
should
fare
well
and
the
euill
should
fare
amisse
,
and
that
it
falleth
not
out
so
in
this
life
:
there
must
néedes
bée
another
life
to
come
,
wherin
God
according
too
the
rule
of
his
rightuousnesse
should
render
too
the
godly
,
life
euerlasting
,
&
to
the
vngodly
the
payns
of
hel
.
Also
gods
glory
is
too
bée
set
ageinst
the
Saducées
opinion
and
our
own
reason
.
God
made
man
for
his
own
glorie
,
that
he
shoulde
continually
prayse
and
glorifie
him
.
Whiche
thing
verely
could
not
come
too
passe
except
there
were
a
resurrection
of
the
dead
.
Moreouer
,
Chryst
instructeth
the
Saducées
,
concerning
the
state
of
men
after
the
resurrection
.
There
shal
bée
no
vse
of
mariage
,
there
shal
bée
no
begetting
of
children
:
but
they
shal
liue
for
euermore
in
continuall
chastitie
,
as
the
Angels
of
God
do
.
Therfore
ther
is
no
debate
to
bee
feared
betweene
the
many
husbandes
that
haue
had
one selfe
same
woman
too
wyfe
one
after
an
other
,
when
they
lyued
héere
.
Thus
much
concerning
the
Saducées
,
&
the
confutation
of
their
errour
,
and
the
confirmation
of
vs
for
the
Resurrection
of
the
dead
:
the
beléefe
wherof
is
warranted
vntoo
vs
by
the
determination
of
god
which
is
vnchangeable
:
by
his
mightinesse
,
wherby
he
is
able
too
make
all
things
subiect
too
him
:
by
his
iustice
,
wherthrough
he
recompenceth
euery
man
according
too
his
déedes
:
and
by
his
glorie
,
which
must
bée
rendred
vnto
him
of
the
Saincts
world
without
all
end
.
¶
Of
the
second
.
NOw
steps
foorth
the
Pharisie
,
and
demaundes
of
Chryst
which
is
the
chéefest
commaundement
of
the
law
.
Our
Lord
answereth
:
Thou
shalt
loue
the
Lorde
thy
God
,
with
all
thy
hart
,
with
all
thy
soule
,
and
with
all
thy
powers
.
This
is
the
first
and
greatest
commaundement
:
and
the
second
is
like
vntoo
it
.
Thou
shalt
loue
thy
neighbour
as
thy selfe
.
In
these
two
commaundements
hang
all
the
law
and
the
Prophets
.
That
is
too
say
,
whatsoeuer
Moyses
and
the
Prophetes
doo
teache
of
the
true
seruice
of
God
,
it
is
conteyned
in
these
two
poynts
.
Forasmuch
as
I
haue
lately
on
the
.xiij.
Sunday
after
Trinitie
,
and
ofte
elsewhere
spoken
concerning
the
lawe
of
God
,
and
tolde
what
it
is
:
what
is
the
vse
of
it
:
that
no
man
is
able
too
fulfil
it
:
and
how
it
is
abrogate
from
the
godly
:
I
wil
not
héere
repete
the
same
things
any
more
,
but
will
speake
of
two
other
things
.
First
wherfore
Chryst
sayth
that
the
second
commaundement
of
louing
a
mans
neybour
,
is
like
vntoo
the
first
of
louing
God
.
Ageine
,
bycause
Chryst
sayth
,
that
the
whole
Lawe
and
Prophetes
do
rest
in
these
two
commaundementes
:
which
is
for
that
in
them
is
conteyned
whatsoeuer
Moyses
&
the
Prophets
haue
taught
concerning
the
true
seruice
and
woorshipping
of
God
:
I
wil
speake
a
litle
of
the
true
woorshipping
of
God
,
that
wée
may
stand
vpon
a
sure
ground
in
that
behalfe
.
As
touching
the
first
point
,
it
is
too
bée
knowne
,
that
the
second
commaundement
of
louing
a
mans
neybour
,
is
not
said
too
bée
like
the
first
,
either
in
order
,
or
in
obiect
,
or
in
degrée
of
louing
.
For
in
order
the
first
commaundement
is
the
former
.
The
obiect
(
or
thing
wheron
the
first
commaundement
resteth
)
is
God
,
according
as
the
obiect
of
the
seconde
commaundement
of
man
,
our
neybour
.
The
degrées
of
loue
require
,
that
the
chéefest
good
thing
should
bée
loued
most
:
and
then
all
other
things
eche
in
their
order
,
according
too
the
degrees
of
their
woorthinesse
.
Therfore
is
not
the
second
commaundement
like
the
first
,
in
order
,
in
obiect
,
or
in
degrée
of
loue
.
How
then
is
it
like
it
?
First
in
the
affection
of
louing
,
bicause
either
of
them
bothe
demaundeth
vnfayned
loue
.
Secondly
in
bande
:
for
both
of
them
binde
vs
either
to
obedience
,
or
too
punishment
.
And
lastly
in
attaynement
of
obedience
:
for
he
that
sayth
he
loueth
God
,
and
hateth
his
neighbour
,
is
a
lyer
,
saith
Iohn
the
Apostle
.
And
thus
much
bréefly
concerning
that
the
second
commaundement
is
like
the
first
of
louing
God
.
Nowe
will
I
speake
of
the
true
woorshipping
and
seruice
of
God
,
bycause
the
commaundements
of
louing
God
and
our
neighbour
,
conteine
the
grounde
and
substance
of
woorshipping
God
.
Therefore
too
the
intent
wée
may
the
better
vnderstande
the
doctrin
of
worshipping
God
aright
,
I
wil
speake
of
foure
things
in
order
whiche
make
too
the
opening
of
the
matter
.
First
I
will
giue
a
rule
wherby
the
woorshipping
of
God
is
too
bée
exacted
and
tryed
.
Secondly
I
will
shew
a
substancial
foundation
,
wherevpon
too
ground
the
worshipping
and
seruice
of
God
.
Thirdly
I
wil
declare
what
woorke
may
rightly
he
called
Gods
seruice
.
Fourthly
I
will
shewe
what
maner
of
men
are
able
too
yeelde
rightfull
seruice
vntoo
God
.
These
foure
poyntes
béeing
throughly
knowne
,
it
will
appéere
vntoo
vs
manifestly
which
is
the
right
fashion
of
woorshipping
God
.
Then
as
concerning
the
first
rule
of
seruing
God
,
let
this
bée
set
for
a
general
and
vnmouable
rule
:
That
no
worshipping
pleaseth
God
,
but
such
as
is
of
his
owne
appoyntment
.
This
rule
is
not
admitted
of
all
men
:
and
therefore
wée
must
fortifie
it
with
strong
foundations
.
First
therfore
God
in
the
prophet
Esay
,
&
Chryst
in
his
Gospel
confirmeth
this
rule
with
these
woordes
.
They
woorship
me
in
vayne
,
teaching
doctrines
that
are
the
deuises
of
men
.
And
the
holy
Ghost
by
the
mouth
of
Paule
Coloss.
2.
condemneth
al
woorshipping
that
men
deuise
of
their
owne
braynes
.
And
the
Lord
in
Ieremie
sayth
:
walke
in
my
preceptes
.
Ageine
it
is
vnpossible
too
please
God
without
faith
.
But
seruice
is
done
too
the
intent
it
may
please
:
Wherefore
it
must
néedes
bée
doone
by
fayth
:
but
of
fayth
it
can
not
bée
doone
,
vnlesse
it
bée
warranted
by
the
commaundement
and
manyfest
woorde
of
God
.
For
fayth
dependeth
of
the
woorde
of
God
.
By
these
moste
certeins
reasons
the
seruice
of
God
is
in
suche
wyse
confirmed
,
that
he
that
will
stande
too
the
deniall
of
it
,
may
bée
thought
more
foole
,
than
he
that
denieth
the
Sunne
too
bée
vp
,
when
it
is
hygh
noone
,
and
that
the
day
is
at
his
full
lyght
.
Therfore
let
vs
holde
this
rule
fast
,
and
not
suffer
it
too
bée
wrested
from
vs
by
any
sophistrie
.
The
vse
of
this
rule
is
manyfold
.
First
by
this
rule
is
stablished
the
aucthoritie
of
the
lawe
maker
.
For
in
a
common
wealth
where
euery
man
may
make
lawes
at
his
pleasure
,
the
aucthoritie
of
the
soueraine
Lord
falleth
intoo
contempt
.
This
aucthoritie
chalengeth
the
Lorde
too
him selfe
in
the
first
commaundement
,
when
he
sayth
:
I
am
the
Lorde
thy
God
.
&c.
The
seconde
vse
of
this
rule
is
,
that
this
rule
delyuereth
from
errour
,
that
wée
should
not
erre
in
woorshippyng
God
.
The
thirde
is
,
that
it
hindereth
the
superstitions
and
malapertnesse
of
men
in
deuysing
new
woorshippings
.
Thus
farre
concerning
the
rule
of
woorshipping
GOD
,
namely
that
no
worship
pleaseth
God
,
but
such
as
is
of
his
owne
appoyntment
:
and
concerning
the
confirmation
and
vse
of
this
rule
.
Nowe
will
I
bréefly
speake
of
the
foundation
of
Gods
seruice
,
which
is
the
thing
that
I
purposed
in
the
second
place
.
Now
this
foundation
consisteth
partly
in
the
true
knowledge
of
God
,
&
partly
in
the
knowledge
of
our selues
.
Wée
attayn
too
the
knowledge
of
God
by
the
woord
,
and
by
the
recorde
added
too
the
word
.
For
both
of
them
teache
vs
,
firste
that
God
is
the
fountayne
of
all
power
,
wisdome
,
rightuousnesse
and
truth
.
Secondly
that
all
glory
is
too
bée
giuen
vntoo
him
.
Thirdly
that
he
is
moste
ready
too
helpe
.
And
fourthly
that
he
will
haue
all
men
too
flée
vntoo
him
in
any
daunger
.
Wée
attayne
too
the
knowledge
of
our selues
by
two
things
:
that
is
by
considering
the
Image
of
God
,
too
whiche
man
was
created
,
and
by
weying
our
own
strength
and
power
as
they
are
now
.
The
thinking
vpon
Gods
image
,
directeth
vs
too
the
consideration
of
the
end
for
which
wée
men
were
made
reasonable
creatures
:
and
it
poynteth
vs
too
the
dutie
wherin
it
becommeth
vs
too
be
continually
occupied
,
namely
that
we
should
expresse
the
Image
of
God
in
all
holinesse
and
puritie
.
The
weying
of
our
strength
and
power
as
they
bée
nowe
,
enforceth
vs
too
confesse
our selues
vtterly
vnable
too
perform
our
dutie
as
we
ought
too
doo
.
These
twoo
knowledges
therfore
tend
too
this
purpose
,
that
we
should
giue
all
the
glorye
vntoo
God
,
and
take
from
our selues
all
matter
of
boasting
:
and
this
knoweledge
sheweth
vntoo
vs
our
owne
filthinesse
and
infirmities
.
These
things
béeing
thus
opened
concerning
the
rules
of
Gods
seruice
,
and
the
foundation
thereof
,
I
wil
now
come
vntoo
that
whiche
I
purposed
in
the
third
place
,
and
I
wil
cléerely
define
what
the
true
seruice
or
woorshipping
of
God
is
.
The
seruice
of
God
therefore
is
,
a
woork
commaunded
by
God
,
done
of
faith
,
chéefly
too
the
setting
foorth
of
Gods
glory
.
Héere
first
is
shewed
,
what
woorks
are
Gods
seruice
,
that
is
too
wit
,
those
only
,
which
God
hath
commaunded
in
his
law
,
as
it
euidently
appéereth
by
the
rule
before
giuen
.
Secondly
is
added
faith
,
out
of
which
the
woork
must
procéed
.
For
faith
is
the
compasser
of
all
good
woorks
:
&
that
is
,
bicause
no
woork
can
please
God
,
vnlesse
the
person
that
dooth
it
,
please
him
before
:
&
that
person
pleaseth
by
faith
.
Cain
maketh
sacrifice
:
&
Abel
maketh
sacrifice
.
Both
of
them
had
Gods
commaundement
,
yet
was
not
Caines
sacrifice
a
woorshipping
of
GOD
as
Abels
was
.
Why
so
?
bicause
Caine
had
no
faith
,
but
Abel
had
.
Cornelius
in
the
.ix.
of
the
Acts
,
&
the
Pharisie
giue
almesse
.
Both
of
them
had
commaundement
so
too
doo
.
And
the
woorke
of
Cornelius
was
Gods
seruice
,
bicause
it
procéeded
of
faith
:
but
the
Pharisies
déede
was
abhomination
bycause
the
persone
pleased
not
GOD
.
Twoo
husbande
men
tyll
their
grounde
:
the
one
dooth
God
high
seruice
,
ploughing
in
the
feare
of
GOD
,
and
looking
for
blessing
from
God
:
And
the
other
pleaseth
not
God
,
bicause
hée
is
voyde
of
fayth
and
the
feare
of
God
.
And
yet
haue
bothe
of
them
commaundement
of
the
woorke
.
In
the
sweate
of
thy
browes
shalt
thou
eate
thy
breade
.
The
handmaydes
that
doo
seruice
obedientlye
too
their
mistresse
,
(
peraduenture
in
swéeping
the
flore
)
haue
bothe
of
them
the
commaundement
also
.
But
shée
that
bringeth
fayth
with
hir
too
hir
businesse
,
dooth
seruice
vntoo
GOD
:
where
as
shée
that
wanteth
Fayth
,
thoughe
shée
doo
in
déede
that
whiche
shée
is
bound
too
doo
of
duetie
,
yet
cannot
hir
woorke
bée
called
a
seruice
of
God
.
Furthermore
,
the
woork
that
is
commaunded
&
wrought
in
Fayth
,
must
tende
too
Gods
glorie
chéefly
.
This
is
confirmed
by
the
testimonie
of
Esay
:
Euery
one
that
calleth
vpon
my
name
,
haue
I
created
too
mine
owne
glorie
,
I
haue
shapen
him
,
I
haue
made
him
.
But
what
is
it
too
glorifie
GOD
?
In
fewe
woordes
,
it
is
too
attribute
all
glorye
vntoo
him
,
and
too
praise
him
with
hart
,
with
mouth
,
with
confession
,
and
with
behauiour
.
Now
foloweth
that
whiche
I
promised
too
speake
of
in
the
fourth
place
.
That
is
too
witte
,
who
they
bée
that
are
able
too
yéeld
true
woorship
vntoo
God
.
Although
this
may
bée
gathered
of
the
things
that
wente
before
:
Yet
notwithstanding
I
wil
shew
it
bréefly
héer
.
They
only
can
doo
seruice
and
woorship
vntoo
God
,
that
haue
accesse
vntoo
him
:
but
the
children
of
God
onely
haue
accesse
vntoo
him
:
wherfore
they
only
can
doo
him
seruice
aright
.
His
children
are
all
those
that
beléeue
in
his
name
.
Iohn
.
1.
And
these
haue
accesse
vntoo
the
Father
through
fayth
.
Rom.
●
.
And
for
the
same
cause
Chryst
teching
his
Disciples
too
pray
,
biddeth
them
say
:
Our
father
whiche
art
in
Heauen
,
meaning
that
none
but
his
Children
can
call
vpon
him
.
Let
this
suffise
concerning
the
true
seruice
of
God
,
the
summe
wherof
is
conteyned
in
louing
God
&
our
neighbour
.
Now
remayneth
that
I
speake
of
the
third
doctrine
.
¶
Of
the
thirde
.
WHhat
thinke
you
of
Chryst
(
sayth
he
)
whose
sonne
is
he
?
They
say
vntoo
him
,
Dauids
.
The
Pharisies
thought
themselues
rightuous
by
the
law
:
but
if
that
had
bin
true
,
Chryst
had
bin
promised
in
vayne
.
For
thus
sayth
Paule
in
the
seconde
too
the
Galath
.
If
rightuousnesse
come
by
the
lawe
,
then
Chryste
dyed
in
vayne
.
Our
Lorde
therefore
asked
them
of
the
Messias
,
that
is
,
of
Chryst
,
that
by
making
mention
of
him
,
he
might
stirre
them
vp
to
know
and
consider
to
what
end
the
law
was
giuen
,
and
too
thinke
wherefore
the
Messias
was
promised
.
Whiche
thing
if
they
hadde
doone
aright
,
they
should
haue
reasoned
thus
.
The
Messias
was
promised
too
take
away
sinne
,
like
as
Esay
witnesseth
:
He
bare
our
diseases
.
Gen.
15.
In
thy
séede
shall
all
nations
bée
blissed
.
Therefore
it
is
néedefull
,
that
the
sonne
of
Dauid
,
should
bée
not
only
man
,
but
also
God
,
the
Lord
of
Dauid
,
according
as
the
Psalme
testifieth
:
The
Lord
said
vntoo
my
Lorde
.
&c.
By
this
kinde
of
reasoning
,
they
might
haue
iudged
aright
bothe
of
the
lawe
and
of
Chryst
,
and
so
they
had
embraced
Chryste
the
Sauiour
,
too
whom
bée
honour
world
without
ende
.
Amen
.
Vpon
the
.xix.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Math.
ix
.
IESVS
entred
intoo
a
shippe
,
and
passed
ouer
,
and
came
intoo
his
owne
citie
:
And
beholde
they
brought
too
him
a
man
sicke
of
the
Palsey
lying
in
a
bedde
.
And
when
Iesus
saw
the
fayth
of
them
,
he
sayde
too
the
sicke
of
the
Palsey
:
Sonne
bee
of
good
cheere
,
thy
sinnes
bee
forgiuen
thee
.
And
behold
,
certeine
of
the
Scribes
said
within
them selues
:
This
man
blasphemeth
.
And
when
Iesus
saw
their
thoughtes
hee
sayd
:
wherfore
think
ye
euill
in
your
harts
?
whether
is
it
easier
to
say
,
Thy
sinnes
bee
forgiuen
thee
,
or
to
say
,
arise
and
walke
?
But
that
yee
may
know
that
the
sonne
of
man
hath
power
too
forgiue
sinnes
in
earth
.
Then
sayth
he
too
the
sicke
of
the
Palsey
:
Aryse
,
take
vp
thy
bed
,
and
goe
vntoo
thine
house
.
And
he
arose
and
departed
too
his
house
:
But
the
people
that
saw
it
marueled
,
and
glorified
God
,
which
had
giuen
suche
power
vnto
men
.
The
exposition
of
the
Text.
THis
Gospell
conteyneth
one
of
those
miracles
wherewith
,
as
our
Lorde
testifieth
his
power
,
will
,
and
office
:
so
hée
confirmeth
the
certeyntie
of
his
doctrine
.
It
is
shewed
in
this
present
story
how
Chryst
,
healed
a
man
that
was
diseased
of
the
Palsie
:
Whiche
déede
his
héerers
accept
not
all
with
one
mind
.
For
the
Pharisies
blaspheme
:
the
common
sort
by
beholding
the
miracle
,
are
put
in
minde
of
the
presence
of
God
,
and
are
confirmed
in
Chrystes
doctrine
:
wherby
they
not
onely
conceyue
feare
▪
and
faythe
,
but
also
vtter
the
true
frutes
of
fayth
by
setting
foorth
the
goodnesse
of
God
.
This
gospell
therfore
is
as
a
certeine
picture
.
wherin
Chrystes
kingdome
in
this
worlde
is
paynted
out
,
in
which
there
bée
some
that
bring
the
diseased
vntoo
Chryste
:
and
some
that
murmure
,
as
the
Pharisies
in
all
times
:
and
other
some
that
feare
god
aright
,
and
glorifie
him
for
his
déedes
.
Among
these
sundrie
sortes
of
héerers
,
standes
Chryste
in
the
middes
,
receyuing
all
that
come
vntoo
him
,
despising
no
man
for
his
miserie
,
healing
their
woundes
,
releasing
our
sinnes
,
and
with
his
holy
spirite
,
as
with
a
most
precious
balme
,
he
assuaged
our
brooses
,
and
healed
them
.
This
is
the
summe
and
the
drift
of
this
dayes
Gospell
,
which
for
instructions
sake
I
will
diuide
intoo
thrée
places
.
-
1
Of
those
that
broughte
this
man
that
was
sicke
of
the
palsie
in
a
bedde
vntoo
Chryste
that
he
might
heale
him
.
-
2
The
murmuring
of
the
Pharisies
accusing
Chryst
,
and
his
defence
.
-
3
The
end
and
vse
of
Chrystes
miracles
.
¶
Of
the
firste
.
ANd
Iesus
taking
Ship
.
&c.
Héere
firste
and
formoste
is
too
be
considered
the
occasion
of
the
miracle
wrought
in
this
place
by
our
Lord
.
Chryst
taking
ship
(
sayth
hée
)
passed
ouer
and
came
intoo
his
owne
Citie
,
that
is
too
witte
,
Capernaum
.
For
hée
kept
there
very
muche
.
What
was
the
cause
of
this
his
going
thither
?
Hée
had
bin
in
the
lande
of
the
Gergesenes
,
where
bée
healed
a
man
that
was
possessed
of
the
Deuil
:
and
when
the
Deuilles
desired
that
they
mighte
enter
intoo
the
swine
,
the
Lord
agréed
,
and
so
the
herd
of
swine
ranne
headlong
intoo
the
Sea
,
and
were
drowned
.
When
the
inhabiters
saw
this
,
they
came
vntoo
Iesus
,
desiring
him
for
too
depart
from
them
,
for
they
did
set
more
by
their
swine
than
by
Chryst
and
his
Gospell
.
And
surely
they
haue
many
felowes
in
these
dayes
,
whom
wée
may
rightly
call
Gergesenes
.
Twoo
things
therfore
are
too
bée
obserued
héere
:
one
,
whiche
is
set
foorth
for
vs
too
eschue
,
and
another
whiche
is
commended
too
all
godly
folke
too
folowe
.
The
vnthankfulnesse
of
the
Gergesenes
is
too
be
eschued
,
that
set
more
by
a
péece
of
Bakon
than
by
their
soule
health
.
Like
vntoo
whome
,
are
the
moste
parte
of
those
,
that
are
called
by
the
name
of
Chrystians
.
Chrystes
forwardnesse
is
set
foorth
for
vs
too
folowe
,
who
vpon
euerie
occasion
that
hée
coulde
catche
holde
on
;
was
earneste
too
enlarge
the
bounds
of
his
kingdome
.
For
as
by
this
iorney
hée
sheweth
howe
greatly
hée
thirsted
mannes
saluation
:
so
by
his
example
,
hée
commendeth
vntoo
vs
diligence
in
his
vocation
.
Now
foloweth
the
first
part
of
this
Gospel
.
And
beholde
they
brought
vntoo
him
a
man
that
was
sicke
of
the
Palsie
lying
in
a
bedde
.
And
Iesus
seeyng
their
fayth
,
sayde
vntoo
him
that
was
sicke
of
the
Palsie
▪
Bee
of
good
cheere
my
sonne
:
thy
sinnes
are
forgiuen
thee
:
In
this
firste
parte
of
the
storie
wée
haue
foure
things
whiche
are
néedefull
too
bée
obserued
.
The
firste
is
the
example
of
the
bearers
.
Secondlye
,
the
man
him self
that
had
the
Palsie
.
Thirdly
,
the
respect
that
Chryst
had
too
the
fayth
of
them
.
Fourthly
,
how
the
man
that
had
the
Palsie
was
receyued
of
Chryst.
As
concerning
those
that
bare
him
,
their
fayth
bewrayeth
it self
by
tokens
certeine
,
which
burneth
in
suche
wise
whersoeuer
it
is
,
that
no
ashes
can
choke
the
flame
of
it
.
This
faith
had
they
conceyued
,
eyther
by
séeing
him
teache
and
heale
others
before
,
or
vpon
the
report
that
they
had
herd
of
Chrysts
dooings
.
The
effect
is
that
they
had
persuaded
them selues
,
that
hée
woulde
receiue
them
that
were
afflicted
,
and
heale
them
.
This
liuely
faith
of
these
bearers
,
yéeldeth
fiue
folde
frute
,
of
whiche
the
first
is
,
the
confession
of
Chryst
,
whome
it
was
a
harde
&
rare
matter
too
confesse
among
so
many
outragious
enimies
.
The
seconde
is
inuocation
,
whiche
can
no
more
bée
from
true
faith
,
than
heate
can
bée
from
fire
.
For
all
the
wisshes
of
the
beléeuers
(
whiche
neuer
cease
)
are
inuocations
.
The
thirde
is
,
valiantnesse
of
minde
,
in
that
they
hazarded
their
life
for
acknowledging
of
Chryste
.
For
the
Pharisies
,
Scribes
,
and
chéefe
men
of
this
people
did
persecute
all
those
that
gaue
any
honour
vntoo
Chryste
.
The
fourth
is
,
the
loue
of
their
neighbour
,
whereby
they
fauoured
their
neighbours
vnfeynedlye
.
And
the
fifth
is
the
paine
and
trouble
that
they
took
for
the
help
of
their
neighbour
.
For
they
not
only
beare
him
,
which
was
a
point
of
charitie
:
but
also
when
they
could
not
come
the
next
way
vntoo
Chryst
,
by
reason
of
the
throng
they
gate
vp
intoo
the
house
top
,
and
let
downe
the
diseased
soule
by
the
windbeams
:
which
déed
was
not
voyd
of
danger
.
What
learn
wée
by
this
?
Let
vs
euen
in
spite
of
the
worlde
confesse
Chryst
as
these
bearers
did
.
Let
vs
cal
vpon
him
both
for
our selues
&
for
others
.
Let
vs
put
our selues
in
peril
for
the
truth
of
the
Gospel
if
néed
so
require
.
Let
vs
loue
our
neighboure
entirely
,
not
onely
in
affection
,
but
also
in
déede
.
And
let
vs
spare
no
paines
if
wée
may
doo
them
any
good
.
An other
thing
whiche
I
sayd
was
too
bée
obserued
in
this
first
part
,
is
the
man
himself
that
was
diseased
of
the
Palsie
,
in
whom
are
thrée
things
too
bée
marked
.
His
disease
,
the
cause
of
his
disease
,
and
that
hée
wold
bée
caryed
vntoo
Chryst.
His
disease
was
the
Palsie
,
whiche
is
when
one
of
a
mans
sides
,
eyther
the
right
side
or
the
left
loseth
his
féeling
and
natural
mouing
.
Surely
a
right
gréeuous
disease
:
whereby
the
whole
vse
of
a
mans
bodie
is
hindered
.
The
cause
of
the
disease
was
double
.
Uniuersall
,
which
is
originall
sinne
in
all
men
.
And
speciall
,
whiche
had
his
beginning
eyther
of
disordered
lyuing
,
or
else
of
some
very
sore
disquietnesse
of
minde
.
Nowe
in
that
hée
would
bée
borne
vntoo
Chryst
,
it
betokeneth
that
hée
had
fayth
,
like
as
those
had
that
did
beare
him
.
Let
vs
also
folowe
this
example
of
him
that
had
the
Palsie
.
Let
vs
acknowledge
as
wel
our
inward
as
our
outward
disease
,
let
vs
confesse
our
sinfulnesse
,
and
let
vs
suffer
our selues
too
bée
caryed
vntoo
Chryste
,
as
this
man
that
had
the
Palsie
did
.
The
thirde
thing
that
I
admonished
you
too
consider
in
this
first
parte
,
is
that
Chryste
sawe
the
fayth
of
those
men
:
that
is
too
witte
,
of
him
that
had
the
Palsie
,
and
of
them
that
caryed
him
.
Whereby
wée
may
learne
these
things
.
First
in
what
sorte
Chryste
is
minded
towardes
vs
.
For
hée
is
of
the
same
minde
towards
vs
,
that
hée
was
towards
the
man
that
was
sicke
of
the
Palsie
.
For
the
Lorde
is
no
accepter
of
persons
.
And
secondlie
,
that
Chryst
hath
not
an
eye
so
muche
too
the
greatnesse
of
our
sinnes
,
as
too
our
fayth
.
This
fayth
obteyneth
of
Chryst
all
things
for
the
welfare
both
of
the
body
and
the
soule
.
And
although
I
think
this
man
that
was
sicke
of
the
Palsie
,
had
some
little
sparke
of
fayth
:
yet
I
will
not
striue
ageinst
it
,
if
any
man
say
that
the
bearers
had
the
fayth
and
not
the
Palsie
man
.
For
it
is
no
straunge
matter
,
for
corporall
,
yea
and
for
spirituall
benefits
too
bée
obteyned
for
the
faith
of
other
men
.
For
like
as
one
man
by
his
wisdome
,
may
make
another
man
proue
wise
:
so
he
that
beléeueth
,
may
by
his
faith
obteine
faith
for
other
men
.
Howbéeit
,
like
as
no
man
is
wise
by
another
mannes
wisdome
,
but
by
his
owne
:
so
no
man
is
saued
by
another
mans
fayth
,
but
by
his
owne
.
Héer
then
wée
may
learne
,
both
too
pray
for
other
folks
,
that
the
grace
of
God
may
increase
towards
them
:
and
also
too
request
others
that
they
will
commende
vs
too
God
with
their
prayers
.
For
the
prayers
of
the
godly
is
greatly
auailable
.
The
fourth
thing
that
I
set
foorth
too
bée
lookt
vntoo
in
this
first
parte
,
is
the
manner
how
hée
receyued
this
Palsie
man
,
whiche
is
expressed
in
these
woordes
.
Bee
of
good
cheere
my
Sonne
,
thy
sinnes
are
forgiuen
thee
.
Héere
let
twoo
things
bée
thorowly
weyed
.
The
one
is
,
why
hée
receyued
this
Palsie
man
in
suche
wise
:
and
the
other
is
,
the
saying
of
Chryste
in
receyuing
him
.
This
Palsie
man
séekes
deliuerance
from
his
bodilye
disease
:
and
wherfore
then
sayth
Chryst
,
thy
sinnes
are
forgiuen
thée
?
Undoubtedly
there
bée
great
and
weightie
causes
.
The
first
is
,
too
teache
vs
that
diseases
are
the
rewarde
of
sinne
,
as
Paule
sayth
:
the
reward
of
sin
is
death
.
And
Christ
in
the
.5
.
of
Iohn
,
sayth
vntoo
one
whom
hée
had
healed
,
behold
thou
art
made
whole
,
beware
thou
sinne
not
héereafter
,
least
some
worser
thing
befal
thée
.
1.
Cor.
11.
for
misusing
the
Lordes
supper
vnreuerently
,
many
were
dead
,
&
many
were
weak
.
The
second
is
too
teache
vs
where
the
healing
of
the
body
is
too
bée
begon
,
namely
,
at
the
minde
,
whose
spottes
muste
first
bée
cleane
wiped
out
,
before
a
man
minister
Phisick
too
the
bodie
.
Let
vs
therfore
kéepe
this
order
in
curing
oure
diseases
.
First
let
vs
acknoweledge
the
disease
:
Next
let
vs
repent
,
and
desire
forgiuenesse
of
our
sinnes
for
Chrystes
sake
:
Then
let
vs
in
the
feare
of
God
,
and
with
thankesgiuing
vse
the
ordinarie
meanes
of
helpe
:
and
let
vs
acknoweledge
the
Phisitian
too
bée
Gods
minister
,
who
in
Gods
sted
,
shall
put
too
his
hand
too
the
healing
of
vs
.
The
third
is
too
reproue
the
Pharisies
by
this
saying
,
who
iudged
not
aright
either
of
his
person
,
or
of
his
office
.
For
alwayes
there
be
some
,
that
séeke
too
picke
quarels
too
the
woorks
of
God
.
Which
thing
warneth
vs
that
wée
should
not
bée
the
lesse
diligent
in
dooing
our
duetie
.
The
fourth
is
,
that
taking
hold
of
this
occasion
,
he
might
instruct
vs
more
fully
,
concerning
his
owne
person
,
his
loue
towardes
men
,
and
his
office
for
which
he
was
sent
intoo
the
world
by
his
father
.
Now
let
vs
wey
our
Lords
woords
:
for
he
sayth
too
the
Palsieman
:
Sonne
,
be
of
good
cheere
,
thy
sinnes
are
forgiuen
thee
.
These
bée
the
woords
of
the
sonne
of
God
,
wherfore
they
are
to
be
weyed
aduisedly
.
This
woord
sonne
is
to
be
set
ageinst
despair
,
which
this
present
disease
wold
haue
persuaded
him
vntoo
.
This
saying
,
bee
of
good
cheere
is
to
be
set
ageinst
the
cursse
,
which
euil
conscience
went
about
to
persuade
the
wretch
in
.
Thy
sinnes
sayth
he
.
Héer
grace
surmounteth
farre
aboue
sinne
.
This
saying
are
forgiuen
,
is
to
be
set
ageinst
the
dreame
of
satisfaction
,
of
merites
,
&
of
rightuousnesse
that
commeth
by
the
lawe
.
Thy
sinnes
(
sayth
he
)
are
forgiuen
thée
.
In
so
saying
he
applieth
the
benefite
of
his
grace
too
the
poore
wretch
.
Thus
haue
wée
héere
the
Doctrine
of
saluation
,
remission
of
sinnes
,
iustification
and
adoption
.
For
these
benefites
sticke
linked
togither
so
fast
continually
,
that
they
cannot
bée
plucked
asunder
.
He
requireth
faith
:
to
him
that
beleueth
,
he
forgiueth
his
sinnes
:
whom
he
hath
absolued
from
his
sinne
,
him
he
adopteth
too
his
sonne
,
&
accepteth
him
as
rightuous
:
and
whom
he
hath
iustified
,
him
also
will
he
glorifie
by
bestowing
euerlasting
blisse
vpon
him
:
neither
is
ther
any
other
way
of
obteyning
saluation
,
than
that
which
is
set
out
vntoo
vs
in
this
example
.
The
palsieman
dooth
.iij.
things
.
He
acknowledgeth
his
sin
:
he
acknowlegeth
himself
to
be
iustly
punished
for
his
sin
&
he
putteth
his
trust
in
the
sonne
of
God
.
Agein
,
Chryst
doth
iij.
things
.
He
releaseth
sin
:
he
adopteth
him
to
be
his
sonne
:
&
accepteth
him
too
eternal
life
.
Folow
thou
this
example
.
Acknowledge
thy
sin
in
good
ernest
:
acknowlege
gods
iust
iudgement
:
and
beléeue
in
the
sonne
:
and
thou
shalt
féele
sensibly
,
that
Chryst
will
bestow
his
benefites
vppon
thée
.
Let
this
suffise
to
bée
spoken
concerning
the
first
doctrine
of
this
Gospel
:
and
now
foloweth
the
second
.
¶
Of
the
second
.
ANd
beholde
,
some
of
the
Scribes
saide
within
them selues
:
This
man
blasphemeth
.
And
when
he
saw
the
thoughtes
of
them
,
he
saide
:
why
thinke
you
euill
in
your
hartes
?
Héere
the
grudging
of
the
Scribes
,
and
Chrysts
answere
doo
shew
in
what
sort
the
kingdome
of
Chryst
,
and
the
kingdome
of
Sathan
méete
one
ageinst
another
.
Wée
haue
héere
two
things
:
of
which
the
one
is
the
accusation
of
the
Scribes
accusing
Chryst
,
and
the
other
is
Chrystes
most
rightfull
defence
.
The
accusation
of
the
Scribes
was
this
.
This
man
is
a
blasphemer
.
Wherfore
?
bicause
he
taketh
vppon
him
too
forgiue
sinnes
,
which
perteyneth
onely
vntoo
God
.
For
(
according
too
the
phrase
of
the
scripture
.
)
Blasphemie
is
too
attribute
that
thing
vnto
a
creature
,
which
is
proper
or
peculiare
vntoo
God
.
Now
too
forgiue
sinne
is
propre
vntoo
God
▪
which
thing
is
assured
by
the
testimonie
of
Esay
,
where
the
Lord
by
the
mouth
of
the
Prophet
sayth
:
I
am
,
I
am
he
that
wipeth
away
thine
iniquities
for
mine
owne
sake
,
and
I
will
no
more
remember
thy
sinnes
.
Héervppon
they
thinke
they
may
conclude
as
by
an
infallible
consequent
,
that
Chryst
is
a
blasphemer
,
after
this
manner
.
Whosoeuer
taketh
vppon
him
that
which
is
peculiare
vntoo
God
,
is
a
blasphemer
.
This
Iesus
taketh
vppon
him
that
which
is
peculiare
vnto
God
:
Ergo
,
this
Iesus
is
a
blasphemer
.
And
vndoubtedly
it
had
bin
a
true
argument
,
if
Christ
had
bin
like
the
Scribes
,
that
is
too
wit
,
if
he
had
bin
mere
man
,
and
not
God
also
.
Sée
I
pray
you
how
much
our
Papistes
and
Monkes
are
worse
than
the
Scribes
.
The
Scribes
were
taught
by
the
worde
of
God
to
defend
this
proposition
:
No
man
can
forgiue
sinnes
but
onely
God
.
But
the
Papistes
attribute
forgiuenesse
of
sinnes
too
the
merites
of
saincts
,
too
Masses
,
and
too
pardons
:
which
things
they
deale
not
fréely
,
but
fel
them
very
déerely
.
Surely
a
wonderful
kinde
of
chapmen
.
They
sel
that
which
they
haue
not
:
they
sell
men
the
smoke
of
woords
,
&
take
ready
Golde
for
it
.
They
promisse
their
chapmen
Heauen
,
and
deliuer
them
Hell
.
But
what
shall
wée
saye
of
the
ministers
of
Gods
woord
?
Doo
they
forgiue
sinne
?
They
forgiue
not
of
themselues
:
but
they
pronounce
forgiuenesse
of
sinnes
,
too
all
that
they
finde
like
this
man
that
was
sicke
of
the
Palsie
.
They
giue
not
ought
of
their
owne
:
But
they
offer
another
mannes
,
by
the
commaundemente
of
Chryste
.
For
they
offer
forgiuenesse
of
sinnes
by
the
voyce
of
the
Gospell
.
As
many
as
receyue
this
voyce
by
fayth
,
doo
out
of
all
doubte
receiue
forgiuenesse
of
sinnes
.
For
Chryst
sayeth
:
hée
that
héereth
you
,
héereth
mée
.
But
what
sayth
Chryst
too
this
accusation
?
When
he
saw
their
thoughtes
,
hee
sayde
:
why
thinke
yee
euyl
in
your
harts
?
whyther
is
it
easier
too
say
,
thy
sinnes
are
forgiuen
thee
,
or
too
say
,
arise
and
walke
?
Héere
Chryst
dooth
thrée
things
.
First
hée
sawe
the
thoughtes
of
them
,
whiche
is
the
propertie
of
God
onely
.
Whereupon
the
Scribes
ought
too
haue
thought
that
Chryste
was
more
than
mere
man
.
For
no
man
is
able
too
sée
the
thoughts
of
another
man
.
For
onely
the
spirit
of
God
searcheth
the
depth
of
mennes
hartes
.
Secondly
hée
blameth
them
:
why
doo
yee
thinke
euill
in
your
hartes
?
As
if
hée
had
sayde
:
yée
sinne
in
thinking
amisse
of
mée
.
By
this
wée
may
note
▪
that
euil
thoughtes
are
sinnes
▪
Thirdly
by
visible
signe
he
confirmeth
his
hidden
Godhead
.
As
if
he
had
sayd
:
you
say
,
that
hée
that
taketh
vppon
him
that
whiche
is
peculiar
vntoo
GOD
alone
,
is
a
blasphemer
:
for
hée
hurteth
Gods
name
and
fame
.
Uerely
I
confesse
this
too
bée
true
.
But
in
that
yée
beléeue
not
mée
too
bée
GOD
you
doo
amisse
.
Wherfore
you
are
blasphemers
,
and
not
I.
And
nowe
that
I
may
shew
and
proue
my self
too
be
very
God
,
I
heale
this
Palsie
man
with
a
becke
onely
,
whiche
surely
is
peculiar
too
the
power
of
the
Godhead
.
If
I
can
doo
this
by
my
diuine
power
,
why
shoulde
I
not
also
forgiue
sinne
?
Who
can
vtterly
take
awaye
a
disease
,
but
hée
that
taketh
away
the
cause
of
the
disease
?
Nowe
you
sée
with
your
owne
eyes
,
that
I
take
awaye
the
disease
:
and
why
beléeue
you
not
that
I
am
able
too
take
awaye
the
cause
of
the
disease
also
,
which
is
sinne
?
Thus
Chryst
appealeth
too
his
owne
dooings
,
whiche
beare
recorde
of
him
.
For
thus
sayeth
hee
in
Iohn
:
If
yée
beléeue
not
mée
,
beléeue
my
woorks
which
bear
witnesse
of
mée
.
Of
this
seconde
doctrine
therefore
wée
maye
learne
thrée
things
.
Firste
that
there
is
continuall
battaile
betwéene
the
kingdome
of
Chryste
,
&
the
kingdome
of
Sathan
.
For
Sathan
is
euer
grudging
and
deuising
of
sundry
wiles
,
how
hée
maye
enter
vppon
Chrystes
kingdome
,
according
too
this
:
and
thou
shalt
lie
in
wayte
for
his
héele
.
Secondly
,
that
Chryst
by
his
wisdome
and
power
,
ouercommeth
the
power
and
deuises
of
Sathan
,
according
too
this
:
there
is
no
wisdome
,
there
is
no
counsel
ageinst
the
Lord
.
And
thirdly
,
that
wée
should
submit
oure selues
vnder
him
,
acknowledging
him
too
bée
very
GOD
,
and
confessing
him
with
all
suche
as
flée
vntoo
him
in
true
repentance
.
¶
Of
the
third
.
ANd
the
people
seeing
it
,
were
afrayde
,
and
glorifyed
God
.
Héere
wée
haue
the
effect
and
frute
of
this
miracle
in
the
beholders
,
which
frute
the
Euangelist
setteth
ouer
in
this
storie
vnto
vs
.
I
haue
oftentimes
spoken
of
Chrystes
miracles
héeretoofore
:
and
therefore
I
will
say
little
héere
Chryste
by
this
miracle
confirmed
the
power
of
his
Godhead
:
his
owne
fatherly
will
towards
men
:
his
office
(
which
is
too
saue
)
for
whiche
purpose
he
was
sent
:
and
sealed
vp
the
truthe
of
his
Doctrine
,
as
it
were
with
some
authenticall
and
Princely
seale
.
Ageine
in
the
héerers
was
conceyued
faith
:
out
of
faith
flowed
the
fear
of
God
:
and
by
fayth
they
glorified
God
with
hart
,
voyce
,
confession
,
and
maners
.
Héereby
then
let
vs
also
gather
these
foure
things
concerning
Chryste
:
and
toogither
with
these
lookers
on
,
let
vs
conceiue
faith
,
feare
God
,
&
glorifie
him
,
who
is
too
bée
praysed
,
world
without
end
.
Amen
.
Vpon
the
.xx.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Math.
xxij
.
IEsus
sayd
too
his
Disciples
:
the
kingdome
of
heauen
is
like
vntoo
a
man
that
was
a
kinge
,
which
made
a
mariage
for
his
sonne
,
and
sent
forth
his
seruaunts
too
call
them
that
were
bidden
too
the
wedding
,
and
they
wold
not
come
▪
Ageine
he
sent
foorth
other
seruaunts
,
saying
:
Tell
them
which
are
bidden
:
behold
,
I
haue
prepared
my
dinner
,
mine
Oxen
and
my
fatlings
are
killed
,
and
all
things
are
ready
,
come
vntoo
the
Mariage
.
But
they
made
light
of
it
,
and
went
their
wayes
:
One
too
his
Farme
place
,
another
too
his
marchaundise
:
and
the
remnaunt
tooke
his
seruaunts
,
and
intreated
them
shamefully
,
and
slue
them
.
But
when
the
king
heard
thereof
,
he
was
wroth
,
and
sent
forth
his
men
of
warre
,
and
destroyed
those
murtherers
,
and
brent
vp
their
citie
.
Then
sayd
he
too
his
seruaunts
:
the
Mariage
in
dede
is
prepared
,
but
they
which
wer
bidden
,
wer
not
worthy
:
Go
yee
therfore
out
intoo
the
hye
wayes
:
and
as
many
as
yee
find
,
bid
them
to
the
Mariage
.
And
the
seruaunts
went
foorth
intoo
the
hye
wayes
,
and
gathered
toogither
all
,
as
many
as
they
could
finde
,
bothe
good
and
badde
,
and
the
wedding
was
furnished
with
guestes
.
Then
the
king
came
in
too
see
the
guestes
:
and
when
he
spied
there
a
man
,
which
had
not
on
a
wedding
garment
,
he
said
vnto
him
:
Frend
how
camest
thou
in
hither
,
not
hauing
a
wedding
garment
?
And
he
was
euen
speachles
.
Then
saide
the
king
too
the
ministers
:
take
and
bind
him
hand
and
foote
,
and
cast
him
intoo
vtter
darknesse
,
there
shall
bee
weping
and
gnashing
of
teeth
.
For
many
bee
called
,
but
few
are
chosen
.
The
exposition
of
the
Text.
LOoke
what
Chryst
dooth
continually
,
that
dooth
he
also
in
this
dayes
Gospell
.
For
as
the
good
father
exhorteth
his
children
too
honest
lyfe
,
and
that
sundry
wayes
:
So
Chryst
the
Lord
and
father
of
the
world
too
come
,
is
not
contented
with
one
way
,
but
assayeth
many
wayes
too
kéepe
his
children
in
their
duetie
.
For
sometime
he
dooth
it
with
fayre
woordes
,
as
when
he
sayth
in
Mathew
.
11.
Come
vntoo
me
all
yée
that
labour
and
are
loden
,
and
I
will
refresh
you
,
and
sometime
with
fatherly
promisses
,
as
when
he
sayth
:
he
that
commeth
vntoo
me
,
I
will
giue
him
of
the
water
of
life
.
Sometime
with
rewardes
,
when
he
bestoweth
the
present
benefites
vpon
them
.
And
sometime
with
threatnings
,
as
when
he
sayth
in
the
.18
.
of
Marke
.
He
shall
come
and
destroy
those
husbandmen
,
&
let
out
his
vineyard
vntoo
others
.
After
the
same
manner
,
in
this
Gospel
he
dealeth
partly
by
threatnings
,
putting
foorth
a
Parable
:
for
he
threatneth
destruction
too
those
that
shall
refuse
too
come
too
his
mariage
clad
in
wedding
rayment
:
and
partly
by
promisses
,
that
he
wil
honorably
welcome
and
wel
enterteine
those
that
come
&
are
apparelled
in
wedding
rayment
.
Therefore
the
summe
of
this
Gospell
is
,
that
Chryst
requireth
of
his
,
a
life
woorthy
so
holy
a
calling
,
and
threatneth
horrible
punishment
vntoo
those
that
liue
in
the
Church
without
repentance
and
sanctification
,
which
is
that
wedding
garment
that
this
bridegroome
requireth
.
The
Places
are
thrée
.
-
1
The
opening
of
the
Parable
.
-
2
The
blaming
of
him
that
sate
at
the
wedding
without
a
wedding
garment
.
-
3
Chrysts
complaynt
:
many
are
called
and
fewe
chosen
.
¶
Of
the
firste
.
THe
kingdome
of
heauen
is
likened
too
a
man
that
was
a
king
.
&c.
Now
too
the
intent
this
present
gospell
may
become
the
swéeter
too
vs
:
Let
vs
looke
vpon
the
partes
of
this
similitude
,
which
are
many
.
The
first
:
In
this
place
the
kingdome
of
heauen
signifieth
the
Churche
gathered
toogither
by
the
voyce
of
the
Gospell
,
which
of
Peter
is
called
a
holy
nation
,
a
kingly
préesthoode
,
and
a
chosen
generation
.
The
second
:
The
man
that
was
a
king
,
signifieth
God
the
father
of
heauen
,
whom
Paule
calleth
the
king
of
kings
,
and
Lord
of
Lordes
.
The
third
:
The
kings
sonne
is
our
Lord
Iesus
Christ
:
of
whom
he
sayth
:
This
is
my
beloued
sonne
in
whom
I
am
well
pleased
.
This
sonne
of
God
is
called
of
Dauid
the
Brydegroome
decked
with
holy
decking
.
The
fourth
:
Untoo
this
sonne
did
the
father
then
make
a
mariage
,
when
he
willed
him
too
bée
borne
of
the
blissed
virgin
Marie
,
and
he
(
as
Dauid
saith
)
commeth
as
a
bridegroome
out
of
his
chamber
.
This
sonne
tooke
the
Church
vnto
him
as
his
spouse
,
and
betrouthed
her
vntoo
himself
,
according
too
this
saying
of
the
Prophet
Oseas
:
I
will
marry
thée
too
my selfe
for
euer
,
and
I
wil
marrie
thée
too
me
in
rightuousnesse
and
iudgement
,
in
mercy
and
compassion
,
and
I
will
marrie
thée
too
me
in
fayth
,
and
thou
shalt
knowe
the
Lorde
.
This
Bridale
(
as
in
respect
of
all
mankind
)
was
begon
by
handfasting
,
assoone
as
the
first
man
and
woman
were
created
.
For
when
God
made
man
,
too
the
intent
he
should
knowe
him
and
loue
him
,
when
he
garnished
our
first
parents
with
Originall
rightuousnesse
,
when
he
imprinted
the
Image
of
his
Godhead
in
them
:
then
did
he
make
this
ensurance
.
Notwithstanding
,
this
ensurance
was
broken
by
and
by
through
the
craftinesse
of
Sathan
,
who
entised
man
too
wicked
breach
of
wedlocke
,
so
as
he
forsooke
his
true
spouse
,
and
tooke
him
too
that
moste
filthie
whoremaister
the
Diuell
:
Which
iniurie
the
despised
Bridegroome
reuenged
when
he
made
the
harlot
naked
by
taking
away
the
kings
image
,
and
spoyling
hir
of
his
wedding
Iewels
.
Howbéeit
,
O
woonderfull
goodnesse
of
the
Bridegroome
.
He
determined
too
redeme
his
spouse
that
had
bin
caryed
away
and
most
filthily
defiled
.
And
so
the
father
of
this
Bridegroome
putteth
hir
foorthwith
in
hope
of
this
redemption
,
by
making
hir
a
promisse
of
the
blissed
séede
.
At
length
when
the
fulnesse
of
time
was
come
,
the
father
sent
out
his
sonne
,
borne
of
the
virgin
Mary
,
bound
vnder
the
law
,
too
redéeme
his
spouse
that
was
vnder
the
cursse
of
the
law
,
which
thing
came
then
too
passe
,
when
he
made
himself
the
raunsome
,
wherwith
she
was
redéemed
and
recouered
out
of
the
hands
of
the
adulterer
Sathan
.
And
as
in
respect
of
eche
man
seuerally
,
the
Churche
is
handfasted
and
betrouthed
too
Chryst
hir
Bridegroome
,
by
faith
and
Baptim
,
according
as
the
Bridegroome
himselfe
sayth
:
I
wil
betrouth
thée
too
my selfe
for
euer
,
&
I
will
marry
thée
too
me
in
rightuousnesse
and
iudgement
,
in
mercy
and
compassion
,
and
I
will
marry
thée
too
me
in
fayth
,
and
thou
shalt
know
the
Lord
.
In
this
betrouthing
there
are
two
things
in
generall
too
bée
considered
.
The
one
is
the
contract
and
promisse
of
the
Bridegroome
:
and
the
other
is
the
couenanting
of
the
Bride
wherby
she
is
bound
vntoo
hir
husbande
.
In
the
couenaunt
of
the
Bridegroome
there
are
thrée
things
.
First
the
good
will
and
free
loue
of
the
Bridegroome
,
whereby
he
fauoureth
the
Bride
without
any
desert
of
hirs
.
Secondly
,
the
méening
of
the
continuance
of
the
wedlocke
betwéene
the
bridegroome
Chryst
,
and
the
Churche
his
spouse
.
I
will
betrouthe
thée
too
me
(
sayth
he
)
for
euer
.
Therfore
he
continueth
the
Churches
husband
for
euer
.
Thirdly
the
reckening
vp
of
the
Iewels
which
Chryst
the
Bridegroome
bestoweth
vppon
his
wyfe
,
and
they
are
numbered
héere
too
bée
foure
.
Rightuousnesse
,
iudgement
,
pitie
,
and
mercy
.
With
his
owne
rightuousnesse
decketh
he
his
wyfe
,
when
forgiuing
hir
sinnes
he
ascribeth
his
owne
obedience
vntoo
hir
,
where
through
she
appéereth
a
comelie
and
beautifull
Bride
in
the
sight
of
the
Bridegroomes
father
.
With
his
iudgement
he
reuengeth
hir
of
them
that
did
hir
wrong
:
mainteyning
hir
,
and
pulling
hir
back
intoo
the
way
when
shée
steppeth
awry
.
Hée
embraceth
hir
with
pitie
:
that
is
too
saye
with
husbandly
affection
.
For
this
pitie
is
a
kindly
louingnesse
,
issuing
from
the
innermost
closets
of
the
minde
.
And
hée
embraceth
hir
with
mercie
,
in
that
he
pardoneth
hir
dayly
misdéeds
,
and
rueth
hir
miseries
.
These
foure
things
are
in
the
couenant
of
the
Bridegroome
.
And
in
the
couenaunte
on
the
behalfe
of
the
Bride
,
there
bée
twoo
things
.
The
acknoweledging
of
the
benefite
with
the
praysing
of
GOD
:
and
fayth
wherby
the
spouse
leaneth
vpon
hir
husbands
breaste
,
and
without
any
distrust
looketh
for
all
the
good
things
that
hée
hathe
promised
.
By
this
mutuall
contract
let
vs
conceiue
Doctrine
,
comfort
,
and
fayth
,
that
no
discouragement
of
any
aduersitie
cause
vs
too
fléete
from
this
Bridegroome
,
who
neuer
forsaketh
his
spouse
,
vnlesse
shée
like
a
forsworne
woman
doo
first
break
the
fayth
and
trouth
that
shée
hathe
plighted
.
Ageine
wée
learne
héereby
also
,
that
whosoeuer
hath
not
the
faith
of
Chryst
,
is
none
of
Chrystes
,
but
is
defiled
with
shameful
aduoutrie
.
Héereby
it
appéereth
how
truely
Iohn
hathe
sayed
in
his
Apocalips
:
Blissed
are
they
that
are
called
too
the
Lambes
supper
.
The
fifth
:
It
is
too
bée
obserued
,
what
they
be
that
bid
the
guests
too
this
royall
mariage
.
First
the
eternall
GOD
,
the
Bridegroomes
Father
by
his
voyce
biddeth
guestes
too
this
wedding
:
Nexte
,
many
holy
Fathers
before
the
flud
.
Then
after
the
flud
,
Noe
and
Melchisedech
:
Ioseph
and
Moyses
in
Egipt
.
The
holie
Prophets
and
Kings
in
the
land
of
Canaan
,
Daniel
in
Iury.
.
After
these
commeth
the
Bridegrooms
own
maister
of
houshold
Iohn
Baptist
,
&
poynted
out
the
Bridegroome
with
his
finger
,
whoo
also
himself
with
his
Apostles
,
made
Proclamation
and
bad
guests
too
the
wedding
,
saying
:
Come
,
all
things
are
ready
.
The
sixth
:
The
prouision
for
the
Maryage
feaste
is
too
bée
considered
.
For
euen
lyke
as
at
the
Mariages
of
men
,
are
killed
Bulles
,
Shéepe
,
Oxen
and
wilde
beasts
:
so
also
ageinst
this
mariage
there
is
made
moste
excellent
prouision
,
and
large
alowance
of
al
things
.
First
there
is
set
before
vs
,
not
corruptible
bread
,
but
liuely
bread
from
heauen
:
wherof
whoosoeuer
eateth
,
shall
neuer
after
hunger
.
Nexte
is
set
before
vs
water
of
life
.
For
thus
sayeth
the
Bridegroome
himselfe
:
If
a
man
drinke
of
the
water
that
I
shall
giue
him
,
hée
shall
not
die
.
Thirdly
the
Bridegroome
refresheth
our
werye
soules
with
his
owne
body
and
blud
.
Fourthly
,
he
furnisheth
vs
with
his
owne
apparell
,
whilest
wée
put
him
on
by
Baptim
.
For
thus
saith
the
holy
Ghost
by
the
mouth
of
Paul
:
As
many
as
are
Baptised
,
haue
put
on
Chryst.
And
fifthly
,
oure
iunkets
are
the
frutes
of
the
trée
of
life
,
whereby
the
Bryde
shall
haue
hir
strength
,
that
shée
may
neuer
die
.
The
seuenth
:
But
they
(
sayth
the
texte
)
refused
too
come
.
Did
they
so
?
What
a
churlishnesse
is
that
?
Were
they
bidden
and
woulde
not
come
?
What
letted
them
?
Firste
their
housholde
guest
sinne
that
dwelleth
in
them
.
This
guest
holds
them
backe
with
his
pretie
conceites
,
that
they
cannot
come
too
the
wedding
when
they
are
bidden
.
Secondlye
the
Bridegroomes
enimie
,
that
is
too
wit
,
the
Deuill
besetteth
and
forlayeth
all
the
wayes
,
and
by
diuers
meanes
stoppeth
vp
the
passage
too
the
wedding
.
Thirdly
,
sundry
affaires
kéepe
them
away
.
For
one
hathe
a
Farme
,
another
hath
Oxen
,
another
hathe
a
wife
,
and
another
some
other
thing
to
busie
himselfe
aboute
.
And
the
reste
caughte
his
seruauntes
,
and
slue
them
.
The
Storie
of
the
worlde
sheweth
this
too
bée
moste
true
.
Untoo
this
wedding
did
hée
bid
Abell
:
But
the
Deuill
sente
out
his
champion
Caine
,
and
killed
him
.
Untoo
this
wedding
did
Noe
bidde
guestes
by
the
space
of
a
hundred
and
twentie
yéeres
,
but
those
that
were
hidden
,
mockte
him
and
laughed
him
too
skorne
for
his
laboure
.
Untoo
this
did
Ioseph
also
bid
guests
in
Egipt
,
but
a
filthy
strumpet
accused
him
,
and
made
him
too
bée
cast
intoo
prison
.
Too
this
did
Moyses
bid
guestes
,
but
hée
suffered
many
things
at
their
handes
,
whom
hée
bad
.
Too
this
wedding
did
the
most
holy
Kings
and
Patriarkes
bid
guests
,
but
their
talk
was
hild
skorne
of
.
At
length
came
the
Bridegroomes
owne
maister
of
housholde
,
Iohn
,
but
he
was
murthered
by
Herod
.
To
this
wedding
doth
the
Bridegroome
himselfe
the
very
sonne
of
God
bid
guestes
,
but
he
is
hanged
vppon
the
galowes
of
the
crosse
.
Too
this
wedding
do
the
Apostles
bid
guestes
,
and
after
them
all
godly
ministers
of
God
worde
:
Whom
the
Diuill
assayling
,
partly
with
his
Sophistrie
,
partly
with
his
Tirannie
,
and
partly
with
his
Hipocrisie
,
striueth
too
kill
.
So
the
greatest
part
of
the
world
being
vnkinde
,
refuseth
too
come
too
this
wedding
of
the
sonne
of
God
.
The
eyght
.
What
sayth
the
king
too
this
?
First
he
is
angry
which
surely
is
no
maruell
.
For
he
sawe
both
himselfe
and
his
mariage
despised
of
those
,
which
will
they
nill
they
are
compelled
too
confesse
,
that
what
so
euer
good
thing
they
haue
,
they
may
thanke
him
for
it
.
Secondly
he
punisheth
them
bodily
:
whereof
the
thanklesse
world
which
the
Lord
destroyed
in
the
flud
,
had
experience
.
This
dooth
the
burning
of
Sodom
beare
witnesse
of
:
This
dooth
the
destruction
of
Hierusalem
testifie
.
Thirdly
he
punisheth
spiritually
in
this
life
,
with
darknesse
and
ignorance
:
and
after
death
with
euerlasting
paynes
.
Greece
,
Turkie
and
Italie
,
and
the
greatest
most
flourishing
parte
of
the
whole
world
,
are
examples
of
this
punishment
.
This
dooth
the
riche
glutton
testifie
,
who
repenting
too
late
and
in
vayne
,
in
Hell
,
is
tormented
there
with
endlesse
paynes
.
The
ninthe
:
Dooth
the
king
for
mens
vnthankfulnesse
,
breake
of
the
mariage
,
which
he
had
determined
vpon
?
No
,
But
he
sayth
too
the
seruants
:
The
wedding
is
redy
,
but
those
that
were
bidden
,
are
not
worthy
.
Although
this
may
bée
vnderstood
of
the
vnthankfulnesse
of
the
whole
world
:
yet
doth
Chryst
in
this
place
entreat
chéefly
of
the
vnthankfulnesse
of
the
Iewes
,
whom
in
these
woords
he
threatneth
too
shut
out
from
the
mariage
of
the
kings
sonne
.
Go
yee
therefore
out
intoo
the
high
wayes
,
and
as
many
as
yee
finde
,
bid
them
to
the
mariage
.
Behold
the
bountifulnesse
of
this
king
.
He
willeth
all
men
too
bée
bidden
too
his
sonnes
mariage
without
respect
of
nation
or
persons
.
For
he
speaketh
of
the
calling
of
the
Gentiles
too
the
gospel
.
And
it
is
too
bée
marked
aduisedly
,
that
he
sayth
:
whom
so
euer
you
find
,
bid
them
too
the
mariage
.
But
when
was
this
spoken
too
the
Bridegroomes
seruaunts
?
Euen
then
,
when
Chryst
said
:
Go
yée
intoo
the
whole
world
,
and
preach
the
gospell
too
all
creatures
.
He
that
beléeueth
and
is
baptised
shal
be
saued
:
and
he
that
beléeueth
not
,
is
condemned
already
.
The
tenth
:
And
the
seruaunts
went
foorth
intoo
the
high
wayes
,
and
gathered
togither
all
,
as
many
as
they
could
finde
,
both
good
and
hadde
,
and
the
wedding
was
furnished
with
guests
.
This
came
too
passe
after
Whitsonday
,
after
that
the
Apostles
were
armed
with
the
holy
Ghost
,
and
from
thencefoorth
vntoo
this
day
by
the
ministers
of
the
gospell
.
¶
Of
the
second
.
ANd
the
king
came
too
see
his
guests
:
and
when
he
spyed
a
man
there
,
which
had
not
on
a
wedding
garment
,
he
said
vntoo
him
:
Freend
howe
camest
thou
hyther
,
hauing
not
a
wedding
garment
?
This
place
teacheth
,
first
that
in
the
visible
congregation
of
the
Churche
,
the
euill
are
mingled
with
the
good
vntill
the
last
day
:
which
thing
the
Parable
of
the
Darnell
declareth
also
.
Neither
is
any
such
Church
to
bée
hoped
for
in
this
lyfe
,
as
the
Anabaptistes
dreame
of
.
For
the
Church
is
in
all
poynts
like
a
féeld
wherin
wheat
and
Darnell
grewe
both
toogither
.
For
like
as
wheat
abideth
wheat
still
,
although
neuer
so
much
Darnel
spring
vp
from
time
to
time
:
So
the
Church
continueth
holy
,
though
it
haue
diuers
rotten
members
.
As
many
as
professe
christen
religion
,
are
members
of
the
Church
:
howbéeit
some
be
quicke
and
some
dead
.
Those
bée
quicke
that
haue
a
liuely
fayth
:
and
those
bée
dead
which
professe
the
religion
without
liuely
confidence
in
Chryst.
As
for
those
that
are
out
of
the
visible
congregation
of
the
Churche
,
they
are
enimies
of
the
doctrine
,
and
neyther
quicke
nor
dead
members
of
the
Churche
.
It
foloweth
,
that
the
King
comming
in
,
saw
a
man
without
his
wedding
garment
.
What
is
this
wedding
garment
?
This
is
néedful
too
be
known
,
that
we
may
enioy
the
swéetnesse
of
Chrystes
mariage
perpetually
.
At
the
last
day
,
there
shall
stand
in
this
kings
sight
,
twoo
kindes
of
men
:
of
whom
the
one
refused
too
come
too
this
wedding
,
as
the
Turks
and
the
vngodly
Iewes
,
&
many
heathen
nations
at
this
daye
.
It
is
manifest
that
none
of
these
hath
a
wedding
garment
:
Of
whom
notwithstanding
,
many
doo
loue
ciuil
honestie
.
Wherfore
this
outwarde
ciuilnesse
of
Aristides
,
Fabritius
,
Fabius
Maximus
,
and
Cato
,
is
not
that
wedding
garment
whiche
hée
requireth
.
And
the
other
sort
came
too
the
mariage
,
that
is
too
say
,
they
conueyed
themselues
intoo
the
outward
congregetion
of
the
Churche
at
the
preaching
of
the
Gospell
.
Howbéeit
these
are
not
all
of
one
hewe
.
For
some
trust
too
their
owne
woorks
,
and
thinke
their
shamefulnesse
too
bée
couered
with
the
garment
of
their
woorkes
.
Is
this
the
wedding
garment
?
No
in
good
sooth
:
For
they
are
thrust
out
from
the
mariage
:
but
none
are
thrust
out
from
the
mariage
,
that
bring
a
wedding
garment
with
them
.
Others
some
haue
no
woorkes
but
euil
woorks
:
howbéeit
they
bragge
of
fayth
,
and
boast
themselues
too
bée
faithfull
,
and
they
suppose
that
this
their
fonde
craking
is
the
wedding
garment
,
but
they
are
deceyued
.
For
of
such
hipocrits
the
Lord
saith
:
Not
euery
one
that
saith
vntoo
me
,
Lord
,
Lord
,
shal
enter
intoo
the
kingdome
of
Heauen
,
but
he
that
dooth
the
wil
of
my
father
which
is
in
heauen
.
And
other
some
beléeue
a
right
,
and
these
mortifie
the
fleshe
and
liue
in
the
spirit
,
&
repent
&
set
their
mind
too
liue
blamelesse
.
These
only
haue
the
wedding
garment
.
Therfore
whither
yée
call
liuely
faith
or
holinesse
of
life
the
wedding
garment
,
yée
shall
not
take
your
marke
amisse
.
For
as
the
calling
too
this
mariage
requireth
faith
:
so
requireth
it
also
true
holynesse
.
And
that
this
is
the
true
wedding
garmente
,
it
appéereth
in
Abel
,
Abraham
,
Maudelin
,
and
many
other
Sainctes
.
And
it
is
no
maruaile
that
suche
a
liuely
fayth
shoulde
bée
the
wedding
garmente
.
For
whosoeuer
beléeueth
his
sinnes
are
released
,
Gods
wrath
is
taken
from
him
,
and
hée
becommeth
the
sonne
of
God
.
For
it
is
written
,
hée
gaue
them
power
too
become
the
sonnes
of
God
,
as
many
as
beleued
in
his
name
.
Hée
that
beléeueth
on
him
hathe
euerlasting
life
.
Moreouer
,
Chrystes
rightuousnesse
is
imputed
too
the
beléeuer
,
wherewith
the
man
béeing
apparayled
,
appéereth
rightuous
in
the
sight
of
God
.
But
héere
thou
must
beware
that
thou
put
not
on
a
visor
in
stede
of
the
true
garment
:
that
is
too
say
,
that
thou
boste
not
of
vaine
presumption
in
stede
of
true
&
liuely
faith
.
If
thou
couet
too
know
the
marks
of
it
,
these
they
bée
.
Whersoeuer
is
true
fayth
,
there
is
also
repentance
with
it
,
there
is
hate
of
sinne
,
there
is
true
feare
,
and
ageine
there
is
comfortablenesse
of
hart
kindled
by
the
holy
Ghoste
,
a
desire
too
further
Gods
glory
among
men
,
the
duties
of
charitie
,
or
(
too
comprehend
all
in
one
woord
)
true
holinesse
,
which
is
none
other
thing
than
a
sequestring
of
our selues
from
the
wickednesse
of
the
world
by
mortifying
the
fleshe
,
&
a
clinging
vntoo
God
by
quickening
of
the
spirit
.
Wheresoeuer
this
holynesse
is
,
it
is
at
continuall
strife
.
For
the
fleshe
fighteth
ageinst
the
spirite
.
This
holynesse
is
not
made
perfect
at
an
instante
,
but
groweth
all
the
time
of
a
mannes
life
,
which
thing
the
liues
of
the
sainctes
may
easly
teache
vs
.
And
thus
muche
concerning
the
wedding
garment
.
But
I
pray
you
,
what
shal
be
doone
too
them
that
haue
not
this
wedding
garmente
?
That
dooth
the
Texte
tell
in
these
woords
.
Binde
him
hand
&
fote
,
and
cast
him
intoo
vtter
darknesse
,
there
shall
bee
weeping
and
gnashing
of
teeth
.
The
outer
darknesse
betokeneth
punishment
and
sorow
,
which
are
out
of
the
kingdome
of
God
,
namely
in
Hel.
Intoo
this
darknesse
was
the
rich
glutton
cast
,
and
so
shall
all
those
bée
caste
that
are
not
found
clothed
in
the
wedding
garment
.
¶
Of
the
third
.
MAny
are
called
,
and
few
chosen
.
This
saying
of
Chryste
conteyneth
twoo
things
:
that
is
too
witte
,
a
setting
foorth
of
the
mercy
and
goodnesse
of
GOD
,
who
calleth
all
men
too
his
sonnes
mariage
.
Neither
is
it
too
bée
thought
that
hée
calleth
any
,
whom
hée
would
not
haue
too
bée
at
his
sonnes
wedding
:
and
a
complaint
ageinste
the
vnthankfulnesse
of
the
greatest
part
of
the
world
.
Many
(
sayth
hée
)
are
called
.
For
the
Bridegroom
commaunded
his
Apostles
too
go
foorth
intoo
all
the
whole
world
,
and
too
call
men
too
this
mariage
,
as
hée
sayd
afore
:
Cal
too
the
mariage
whosoeuer
yée
finde
.
But
few
are
chosen
.
That
is
,
few
haue
the
wedding
garment
.
For
such
are
chosen
,
as
are
sorted
out
from
others
,
and
are
excellente
aboue
others
.
Therfore
Peter
saith
,
that
Christians
are
chosen
too
sanctification
of
spirit
,
that
is
too
wit
,
that
they
should
bée
holy
in
spirit
.
Uerely
GOD
will
haue
all
men
saued
,
as
Paule
teacheth
,
and
this
parable
sheweth
,
yea
and
Chrystes
owne
woords
witnesse
.
Math.
xj
.
Come
vntoo
mée
all
yée
that
labour
and
are
loden
,
and
I
wil
refreshe
you
.
Let
vs
set
this
saying
ageinst
all
the
enimies
of
Gods
grace
.
Therefore
if
thou
looke
too
Godwarde
,
Gods
will
is
that
all
men
shoulde
bée
saued
,
and
come
too
the
knoweledge
of
the
truthe
,
and
hée
calleth
all
men
(
without
exception
)
too
the
mariage
of
hys
Sonne
.
But
if
thou
looke
vntoo
menwarde
,
fewe
are
chosen
,
that
is
too
saye
,
fewe
when
they
heare
the
Gospell
doo
receiue
it
by
fayth
,
and
become
holy
in
spirite
.
Wherefore
the
cause
of
damnation
is
not
in
GOD
,
but
it
is
too
bée
sought
for
in
our selues
.
How
often
(
sayth
Chryste
)
would
I
haue
gathered
thy
Children
toogither
,
and
thou
wouldest
not
?
Beholde
thou
hast
héere
twoo
things
.
Chryste
would
:
and
Ierusalem
would
not
.
Therfore
by
this
saying
wée
are
warned
,
that
it
is
not
inough
too
hear
the
Gospel
,
but
wée
must
also
obey
the
Gospell
.
For
(
as
Peter
sayeth
)
it
is
therefore
preached
,
that
wée
should
bée
mortified
as
towarde
the
fleshe
,
and
too
liue
after
the
spirite
.
Thus
muche
concerning
this
dayes
Gospel
:
wherby
wée
may
lerne
that
God
hathe
not
created
vs
too
damnation
,
but
too
blisfulnesse
,
and
that
hée
hathe
fréely
prepared
all
things
that
perteine
vntoo
true
blissednesse
.
And
ageine
,
that
those
which
are
damned
,
are
damned
through
their
owne
fault
,
as
which
would
not
obey
the
Gospel
.
Wherfore
if
we
haue
regarde
of
our
soulehelth
,
let
vs
put
on
the
wedding
garment
,
and
let
vs
minde
true
holinesse
,
through
Iesus
Chryste
oure
Lord
:
Too
whom
with
the
Father
and
the
holie
Ghoste
bée
honour
for
euermore
.
Amen
.
Vpon
the
.xxj.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Iohn
.
iiij
.
THere
was
a
certein
ruler
,
whose
sonne
was
sicke
at
Capernaum
.
Assoone
as
the
same
hearde
,
that
Iesus
was
come
out
of
Iewrie
intoo
Galilee
,
hee
went
vntoo
him
,
and
besought
him
that
hee
woulde
come
downe
and
heale
his
Sonne
.
For
hee
was
euen
at
the
point
of
death
.
Then
sayde
Iesus
vntoo
him
:
except
yee
see
signes
and
wonders
,
yee
will
not
beleeue
,
The
ruler
sayde
vntoo
him
:
Sir
,
come
downe
or
euer
that
my
Sonne
die
.
Iesus
sayeth
vntoo
him
:
Go
thy
way
,
thy
Sonne
lyueth
.
The
man
beleeued
the
woorde
that
Iesus
hadde
spoken
vntoo
him
.
And
hee
wente
his
waye
.
And
as
hee
was
goyng
downe
,
the
seruauntes
mette
him
,
and
tolde
him
,
saying
:
Thy
Sonne
liueth
.
Then
enquyred
hee
of
them
the
houre
when
hee
beganne
too
amende
.
And
they
sayde
vntoo
him
:
Yesterdaye
at
the
seuenth
houre
the
Feuer
lefte
him
.
So
the
Father
knewe
that
it
was
the
same
houre
,
in
the
which
Iesus
sayd
vntoo
him
:
Thy
Sonne
liueth
:
and
hee
beleeued
,
&
all
his
housholde
.
This
is
ageine
the
second
miracle
that
Iesus
did
,
when
he
was
come
out
of
Iewry
intoo
Galilee
.
The
exposition
of
the
Text.
THis
Gospell
teacheth
vs
,
whither
wée
ought
too
flée
for
succour
in
all
the
troubles
of
this
lyfe
:
that
is
too
wit
,
too
the
fountayne
of
all
welfare
and
felicitie
,
Iesus
Chryst.
Which
thing
Esay
also
putteth
vs
in
minde
of
,
when
he
sayth
:
Yée
shall
drawe
water
out
of
the
welles
of
the
Sauioure
.
Too
this
well
,
wée
must
come
,
not
with
féete
,
but
with
minde
:
not
with
reason
,
but
with
Fayth
.
Furthermore
,
this
Gospell
sheweth
,
howe
forwarde
Chryste
is
too
helpe
,
who
sendeth
away
none
that
commeth
too
him
,
without
comforte
.
For
he
is
not
otherwise
affectioned
towards
any
man
,
than
towarde
this
noble
man
,
this
Courtyer
of
Herodes
court
,
whom
hée
not
only
comforted
by
worde
,
but
also
helped
by
miracle
.
The
summe
of
this
Gospell
therefore
is
included
in
this
saying
of
Ioel
:
Euery
one
that
calleth
vpon
the
name
of
the
Lord
shal
bée
saued
.
The
places
are
thrée
.
-
2
Of
mens
miseries
,
and
of
the
cause
and
remedie
of
the
same
.
-
2
Of
the
rebuke
wherewith
Chryst
rebuketh
this
seruant
of
the
kings
.
-
3
The
true
nature
and
inclination
of
Faith
.
¶
Of
the
firste
.
THere
was
a
certeine
Ruler
whose
sonne
was
sicke
.
This
sad
father
,
and
his
sicke
sonne
,
doo
set
before
our
eyes
the
miseries
of
this
worlde
,
which
as
they
are
the
punishments
of
sinne
:
so
are
they
also
as
it
were
certein
sermons
of
Gods
iudgement
,
whereby
wée
are
allured
too
repentance
,
like
as
this
Courtier
béeing
sad
for
the
sicknesse
of
his
sonne
,
féeleth
his
owne
sinne
,
&
bewayleth
it
.
Héervntoo
maketh
also
that
saying
of
Esay
.
Their
distresse
shall
bée
a
lerning
vntoo
thée
.
Howbéeit
too
the
intent
wée
may
the
better
consider
Gods
goodnesse
towards
vs
,
I
will
declare
by
what
meanes
God
is
woont
too
call
vs
chéefly
too
repentance
:
These
wayes
are
chéefly
sixe
.
The
first
:
He
setteth
foorth
the
doctrine
of
the
law
,
wherin
he
paynteth
out
our
sins
as
in
a
table
:
sheweth
the
blindnesse
of
our
minde
:
bewrayeth
our
douting
of
Gods
prouidence
,
promises
and
threats
:
vttereth
the
vnclennesse
of
our
affections
:
and
sheweth
the
stinche
of
the
stomacke
,
the
turning
away
our
will
from
God
,
and
the
horrible
atteinting
of
all
our
powers
.
Agein
in
the
second
table
of
the
law
,
he
paynteth
our
vnfaythfulnesse
towards
men
,
and
the
vncleanenesse
of
our
thoughtes
,
so
that
yf
there
appéere
any
vprightnesse
in
our
whole
life
before
wée
bée
conuerted
vntoo
Chryste
,
the
same
is
no
better
than
a
cloth
stayned
with
matter
,
and
most
vnpure
blud
:
which
thing
Esay
complayneth
of
in
these
woordes
.
All
our
rightuous
dooing
are
as
a
moste
filthie
cloute
.
The
cause
why
the
lawe
setteth
this
our
filthinesse
before
vs
,
is
,
that
wée
béeing
warned
of
their
stinche
,
should
repent
,
and
departe
from
our
moste
wicked
wayes
.
The
second
:
The
excesse
of
inward
miseries
,
which
no
man
is
able
too
describe
and
bewayle
sufficiently
,
was
neuer
yet
so
great
,
neither
was
any
mannes
calamitie
yet
so
extreme
,
but
that
any
of
vs
might
fall
intoo
the
same
,
as
Ambrose
godlyly
admonisheth
vs
,
saying
:
Wee
eyther
are
now
presently
,
or
heeretofore
haue
bin
:
or
may
be
,
in
the
selfe
same
ease
that
this
same
man
was
in
.
In
how
great
miserie
was
Adam
,
who
not
only
sawe
the
one
of
his
sonnes
murther
his
brother
:
but
also
behilde
the
moste
sorowfull
fallings
of
his
posteritie
from
GOD
by
the
space
of
nyne
hundred
yeres
?
Howe
great
was
the
gréefe
of
Dauids
mynde
,
when
he
sawe
the
rauishmente
of
his
daughters
,
and
the
slaughter
of
his
sonnes
?
What
should
I
speake
of
a
few
?
All
men
féele
the
byting
of
the
Serpent
:
which
byting
serueth
too
none
other
purpose
,
than
that
wée
should
thereby
acknowledge
Gods
moste
iust
iudgement
,
and
flée
vntoo
him
for
pardone
,
by
true
repentance
.
Manasses
like
a
mad
man
rose
vp
ageinst
the
Churche
of
GOD
by
the
space
of
.xxv.
yéeres
toogither
,
and
defiled
himselfe
in
horrible
wyse
,
neyther
hadde
it
come
intoo
his
thought
too
repent
him
,
if
hée
had
not
bin
led
awaye
prisoner
intoo
Babilon
,
where
the
streightnesse
of
imprisonment
gaue
him
vnderstanding
.
For
béeing
nurtured
there
in
the
schoolehouse
of
miserie
,
he
bowed
the
knées
of
his
hart
,
and
in
humble
wise
desired
pardon
of
his
sinnes
,
whiche
thing
hée
also
obteyned
.
The
thirde
:
God
setteth
before
vs
the
examples
of
other
men
,
tragicall
factes
,
and
horrible
punishementes
of
others
,
that
taking
warning
by
them
,
wée
may
fall
too
amendment
.
For
all
the
falles
of
men
that
are
set
out
in
stories
,
eyther
of
the
Scripture
,
or
of
worldly
wryters
,
tende
too
this
ende
too
make
vs
héedefull
.
Caine
by
falling
intoo
sinne
,
was
ouerwhelmed
with
euerlasting
paines
.
Saule
fel
from
God
,
and
returned
not
by
repentaunce
,
but
was
ouerwhelmed
with
Gods
wrath
.
Many
in
these
dayes
falling
from
the
Gospell
,
light
intoo
the
Deuilles
snares
,
out
of
whiche
they
are
neuer
able
too
wynde
themselues
ageine
.
Wherefore
taking
warning
at
these
mens
horrible
falles
and
most
dreadful
punishment
,
let
vs
fall
too
amendment
betimes
least
God
cast
vs
of
in
his
anger
,
and
then
wée
too
late
remember
the
saying
of
the
Poet
:
For
happy
folke
we
may
them
take
:
whom
others
harmes
the
warer
make
.
The
fourth
:
Somtime
God
preacheth
by
tempests
,
earthquakes
,
and
dreadfull
sights
in
Heauen
,
suche
as
were
séene
before
the
destruction
of
Ierusalem
,
as
blasing
starres
in
the
likenesse
of
swoords
:
of
which
sorte
our
age
hath
séene
many
,
wherat
,
if
wée
take
not
warning
too
repent
and
amende
,
wée
shall
fall
intoo
moste
sore
punishmentes
.
The
yéere
.1561
.
since
Chrysts
birth
,
there
was
séene
in
the
Skie
a
man
nayled
vpon
a
Crosse
,
hauing
a
Crowne
of
Thorne
vpon
his
head
.
Of
this
sight
I
haue
many
witnesses
,
whereof
diuers
are
noble
men
and
godly
persons
,
right
woorthye
of
credite
.
The
same
day
it
rayned
bloud
,
and
many
other
things
are
séene
dayly
.
As
often
then
as
suche
maner
of
sightes
are
shewed
vs
from
Heauen
,
let
vs
knowe
that
God
allureth
vs
too
repentaunce
by
these
tokens
of
his
wrath
.
And
wheras
the
Lorde
sayeth
:
Bée
not
afrayd
of
the
signes
of
Heauen
,
hée
meaneth
that
we
should
fall
too
repentaunce
,
least
the
euilles
which
the
signes
threaten
,
should
light
vppon
vs
.
For
all
things
woorke
toogither
too
the
welfare
of
them
that
repent
.
The
fifth
:
The
death
of
the
Sonne
of
God
is
set
foorth
too
vs
,
wherin
God
sheweth
that
hée
is
excéeding
sore
displeased
with
sin
,
and
therwithal
prouoketh
vs
too
repentance
.
For
hée
vpon
the
crosse
stretcheth
out
his
armes
bathed
in
his
owne
blud
,
and
allureth
all
the
whole
worlde
too
repentance
,
and
offreth
grace
too
all
that
repent
.
Therfore
whosoeuer
maketh
delayes
too
repent
,
hée
despiseth
Gods
sonne
and
shall
suffer
dreadful
punishement
when
his
time
commeth
.
The
sixth
:
The
end
of
this
life
is
vncerteine
.
For
our
life
is
like
a
bubble
or
a
floure
in
the
field
,
whiche
flourisheth
too
day
and
too
morow
is
cast
intoo
the
fire
.
Saint
Iames
also
openeth
vntoo
vs
the
frayltie
of
this
life
.
Wée
haue
séene
many
that
liued
without
repentance
,
taken
away
with
sodeine
death
,
so
as
they
coulde
haue
no
leasure
too
repente
.
The
Axe
(
sayth
Iohn
)
is
set
too
the
root
of
the
trée
.
And
Salomon
saith
:
Whither
the
trée
fall
too
the
South
or
too
the
North
,
looke
in
what
place
the
trée
falleth
,
there
shall
it
lie
.
That
is
too
saye
,
looke
in
what
case
the
rightuous
Iudge
shall
finde
thée
at
the
houre
of
thy
death
,
suche
shalt
thou
bée
iudged
too
bée
.
Sée
howe
many
wayes
the
Lorde
prouoketh
vs
too
repentance
.
Himself
sayth
:
I
wil
not
the
death
of
a
sinner
,
but
that
hée
should
turne
and
liue
.
This
good-will
of
his
hée
declareth
vntoo
vs
:
in
that
he
prouoketh
vs
so
fatherly
by
so
many
means
too
repentance
:
which
prouocation
too
repentance
,
doubtlesse
perteyneth
too
all
men
.
But
Paule
sayeth
:
that
God
hath
not
chosen
many
wise
men
after
the
flesh
,
nor
many
men
of
power
,
nor
many
noble
men
borne
:
and
yet
the
same
man
sayth
:
God
will
haue
all
men
saued
.
How
then
dooth
he
not
choose
?
God
is
sayde
not
too
haue
chosen
them
,
not
bycause
he
would
not
haue
them
saued
,
but
for
the
sequele
of
it
.
That
is
too
say
:
bicause
the
wisdome
of
this
world
,
and
power
,
and
nobilitie
of
birth
doo
like
baytes
entice
and
withdrawe
many
from
obedience
of
the
Gospell
.
Dauid
was
rich
and
puisant
,
and
Nero
also
was
rich
and
puissant
.
Of
which
two
,
the
first
was
not
enticed
by
his
riches
and
power
,
too
fall
from
the
Gospell
:
but
the
other
by
making
more
account
of
his
present
prosperitie
,
than
of
the
glorie
of
the
lyfe
too
come
,
made
his
riches
an
occasion
of
his
owne
damnation
.
Isaac
was
borne
of
a
noble
stocke
,
and
Ismaell
was
a
noble
man
borne
too
.
But
yet
both
of
them
were
not
of
like
inclination
:
For
Ismaell
holding
himselfe
content
with
the
noblenesse
of
his
birth
,
despised
the
promises
:
wheras
contrarywise
Isaac
by
beléeuing
the
promise
,
was
iustified
&
saued
.
By
these
examples
it
appéereth
euidently
,
that
the
Lord
reiecteth
no
man
for
the
gifts
that
himself
hath
heaped
vpon
them
.
For
power
,
riches
&
noble
birth
are
Gods
good
gifts
.
And
happy
is
he
that
vseth
them
wel
.
But
he
that
vseth
them
amisse
,
he
by
his
owne
default
turneth
Gods
gifts
into
instruments
of
his
owne
damnation
.
Let
vs
therfore
imbrace
Paules
counsel
,
if
we
haue
any
care
of
our
saluation
.
For
thus
saith
he
.
1.
Cor.
7.
Let
them
that
vse
this
world
bée
as
though
they
vsed
it
not
.
He
would
not
haue
a
christen
mans
mind
abused
about
erthly
things
,
so
as
they
shold
lead
vs
away
from
the
right
way
of
this
life
.
He
will
haue
vs
so
to
liue
,
as
if
we
should
passe
out
of
this
life
at
euery
minute
of
an
hour
.
Therfore
in
al
the
affaires
of
this
present
lyfe
,
let
vs
haue
our
hartes
lifted
vp
too
the
consideration
and
mynding
of
the
heauenly
lyfe
.
Héerevnto
perteyneth
this
saying
of
Paule
:
Séeke
the
things
that
are
aboue
,
where
Chryste
sitteth
at
the
right
hand
of
the
father
.
¶
Of
the
second
.
IEsus
sayd
vntoo
him
:
Vnlesse
yee
see
signes
and
wonders
yee
will
not
beleue
.
Héer
Christ
findeth
fault
with
the
courtier
who
was
in
great
fauour
,
and
one
of
the
chéef
about
Herod
:
which
thing
Chryst
seldome
didde
,
specially
for
as
muche
as
men
came
too
him
in
heauinesse
too
séeke
his
help
.
Héerby
wée
must
lerne
,
not
too
bée
clawbacks
of
the
Court
,
&
too
speake
things
that
may
please
:
but
too
touch
the
bile
as
Chryst
did
,
&
too
put
him
to
paine
,
that
afterward
he
may
the
more
luckily
bée
healed
.
Now
as
touching
this
faultfinding
of
Chrysts
,
it
is
to
be
vnderstood
that
God
rebuketh
sometime
as
a
Iudge
,
and
sometime
as
a
Father
:
so
that
there
is
one
fault
finding
which
is
iudgelike
,
&
another
which
is
fatherlike
.
The
iudgelike
is
,
that
wherby
he
reproueth
the
vnrepentant
persons
as
a
Iudge
,
such
as
were
the
Scribes
,
Pharisies
,
&
Hypocrites
,
after
such
maner
as
is
in
Mathew
:
Wo
bée
too
you
scribes
,
Pharisies
and
Hypocrites
.
This
is
a
dreadfull
manace
of
the
eternall
damnation
:
Too
which
all
the
worlde
is
subiect
for
despising
the
Gospel
,
according
too
this
:
Hée
that
beleueth
not
,
is
iudged
or
condemned
alredy
.
The
fatherly
rebuke
is
that
,
wherby
God
chastizeth
euery
sonne
whom
he
receiueth
vntoo
him
.
This
tendeth
too
this
purpose
,
that
wée
shoulde
not
be
disappoynted
of
the
promised
inheritaunce
.
Al
the
holy
men
from
the
beginning
of
the
world
vntoo
this
day
,
are
an
example
of
this
rebuking
.
For
there
was
neuer
yet
any
of
them
,
but
he
felt
this
fatherly
rod
one
time
or
other
.
It
is
good
for
me
(
sayth
Dauid
)
that
thou
hast
brought
me
lowe
,
that
I
might
lerne
thy
iustifications
.
Both
these
kindes
of
rebuking
shoulde
of
duetie
put
vs
in
minde
too
flée
sinne
,
that
wée
fal
not
intoo
the
hands
of
the
liuing
God
,
and
perishe
for
euer
,
as
cast
away
through
our
owne
fault
.
Héer
let
vs
lifte
vp
oure
eyes
,
and
looke
vppon
the
conditions
of
the
worlde
.
Many
will
séeme
as
though
they
were
no
straungers
too
godlynesse
,
but
yet
in
hope
of
long
lyfe
,
they
delay
their
repentance
from
day
too
day
.
Many
are
deceiued
by
their
own
Stoical
imaginations
,
and
say
:
If
I
bée
predestinate
to
eternal
lyfe
,
I
néede
not
greatly
too
take
thought
whither
I
liue
well
or
ill
,
for
God
wil
not
alter
his
own
decrée
for
my
sins
.
This
is
an
horrible
blasphemie
.
First
for
that
this
horrible
saying
dooth
excéeding
great
wrong
vntoo
God
,
whose
will
is
not
that
any
man
should
bée
damned
,
but
that
all
should
bée
saued
,
and
that
by
saluation
(
that
is
too
say
by
Iesus
Chryst
)
whom
they
must
embrace
by
fayth
.
The
Lorde
did
not
commaunde
the
Gospell
too
bée
preached
too
this
man
or
that
man
,
but
too
al
men
indifferently
,
and
he
addeth
a
condition
:
He
that
beléeueth
shall
bée
saued
,
and
he
that
beléeueth
not
shal
be
damned
.
No
destiny
is
able
too
alter
the
decrée
of
God
.
Therfore
wée
must
thinke
in
this
wise
,
that
like
as
Hector
sayth
in
Homer
:
The
best
hansell
of
good
lucke
that
can
be
,
is
too
fight
for
a
mans
countrie
.
So
is
it
an
vndeceiuable
destinie
too
beléeue
the
Gospel
,
at
lest
wise
if
a
man
minde
too
bée
saued
.
Another
sort
bicause
they
héere
that
Gods
mercie
is
great
doo
sin
at
their
pleasure
,
and
repent
at
their
leasure
.
This
imagination
hath
ouerthrowen
many
,
and
ouerthroweth
many
at
this
day
.
Paule
sayeth
:
bée
not
seduced
:
God
is
not
mocked
.
What
soeuer
a
man
soweth
,
that
shall
he
reape
.
And
other
some
set
before
them
the
multitude
of
them
that
sinne
.
That
man
(
sayth
he
)
hath
a
minde
too
bée
saued
,
no
lesse
than
I.
God
will
not
cast
away
so
greate
a
multitude
.
But
looke
what
happened
in
the
flud
.
Chryst
in
spirit
by
the
mouth
of
Noe
preached
too
the
spirits
,
that
is
,
too
them
whose
soules
are
now
in
prison
:
But
the
moste
part
of
the
world
refused
too
héere
Chrysts
spirit
preaching
,
in
so
much
as
only
eyght
persons
were
saued
.
Nought
at
all
booted
héere
the
multitude
of
the
euill
.
Fiue
cities
(
whereof
the
chéefe
were
Sodome
and
Gomorre
)
hilde
scorne
too
héere
God
speake
.
What
auayleth
them
their
multitude
?
Did
they
not
perishe
euerychone
sauing
Loth
and
his
two
daughters
?
Wherfore
let
vs
beware
that
the
multitude
of
them
that
sinne
,
hinder
vs
not
from
repentance
.
Let
vs
shun
the
wordes
of
the
vngodly
that
prouoke
vs
too
sin
.
Let
vs
beare
in
mind
Chrysts
saying
who
can
not
lye
:
vnlesse
yée
repent
,
yée
shall
al
perish
as
they
didde
.
¶
Of
the
third
.
AND
the
man
beleeued
the
saying
that
Iesus
spake
vntoo
him
▪
and
went
his
way
.
Héere
it
is
firste
too
bée
obserued
,
that
Chryst
reiected
not
the
Courtier
bicause
his
faith
was
weake
.
In
déede
he
founde
fault
with
the
weaknesse
of
his
faith
,
but
he
did
not
cast
him
of
:
For
the
Lord
did
not
breake
the
broosed
réede
nor
quenche
the
smoaking
flaxe
:
but
rather
he
reléeued
the
one
,
and
stirred
vp
the
other
.
Hée
chydeth
his
disciples
for
their
wauering
faith
,
yet
he
putteth
them
not
from
him
as
vnwoorthy
persons
.
For
he
knoweth
what
our
infirmities
are
:
he
knoweth
with
howe
great
engins
our
faith
is
assaulted
:
he
knoweth
that
in
all
mankinde
there
is
horrible
douting
.
But
Philip
sayeth
too
the
Eunuche
that
desired
Baptim
:
If
thou
beléeue
perfectly
.
Therfore
if
baptim
can
not
bée
bestowed
,
but
where
as
is
perfect
fayth
:
neither
are
other
benefites
too
bée
looked
for
.
Héer
are
two
questions
one
of
douting
and
the
other
of
the
perfection
of
faith
.
As
too
the
douting
I
aunswere
thus
.
Faithe
is
bothe
strong
and
weake
:
howbéeit
in
respect
of
sundry
beginnings
.
For
if
yée
haue
an
eye
too
the
flesh
,
doutes
rise
continually
one
after
an
other
.
Sara
too
whom
the
séede
was
promysed
,
laughed
,
and
according
too
the
vnderstanding
of
the
fleshe
,
did
cast
great
doute
.
So
Abraham
and
many
holy
men
,
as
ofte
as
they
bée
touched
with
the
féelyng
of
the
fleshe
,
begynne
somewhat
to
doute
.
For
the
fleshe
is
euermore
ageinst
the
spirite
:
neyther
can
any
man
looke
for
so
great
strength
of
Faythe
,
but
that
it
shall
bée
oftentimes
battered
with
the
battelrammes
of
the
fleshe
.
But
yf
yée
looke
too
the
Spirite
,
Fayth
is
strong
,
and
casteth
no
doutes
.
Abraham
(
sayeth
Paule
)
sticked
not
,
through
distrust
,
for
that
he
was
forspente
with
yeares
,
and
his
wyfe
Sara
barreyne
bothe
by
nature
and
age
:
But
hée
gaue
glorie
too
God
,
in
beléeuing
that
hée
was
able
too
make
good
his
promise
.
Howe
is
fayth
perfect
?
dooth
it
not
néede
of
dayly
encreasements
.
It
is
a
perfect
faith
and
yet
hath
néed
of
daily
encreasments
.
Hée
had
a
perfect
fayth
which
sayd
:
Lorde
I
beléeue
,
how
bée
it
,
encrease
thou
my
fayth
.
This
may
bée
shewed
by
this
most
goodly
similitude
.
A
childe
that
is
newly
borne
is
a
perfect
man
:
And
a
man
ful
growne
is
a
perfect
man
.
So
also
standeth
the
case
with
faith
.
The
faith
is
perfect
which
receyueth
and
taketh
holde
vppon
Chryst
perfecte
:
but
it
hath
néede
of
dayly
encreasementes
,
too
the
intent
it
may
become
ful
in
all
his
partes
.
Like
as
a
childe
though
hée
bée
a
perfecte
man
,
yet
hathe
néede
of
dayly
foode
and
nourishement
,
too
the
intent
hée
may
come
too
his
full
growth
and
making
:
Euen
so
hée
that
beléeueth
,
hath
néede
too
minde
Gods
woorde
continually
,
hath
néede
of
the
Heauenly
bread
,
and
hath
néede
of
the
spirituall
drinke
,
too
the
intente
hée
may
from
day
too
day
take
new
encreasement
:
Which
thing
wée
sée
in
the
Apostles
.
Peter
had
fayth
when
hée
sayde
:
Whither
shall
wée
go
?
thou
haste
the
woorde
of
life
.
How
bée
it
this
fayth
of
Peters
got
greater
strength
and
came
as
it
were
vntoo
full
growth
on
Whitsunday
,
when
hauing
receyued
Chrystes
spirite
visibly
,
hée
came
abrode
,
and
at
one
sermon
wan
thrée
thousand
people
vntoo
Chryste
.
So
also
muste
fayth
encrease
in
all
others
:
whiche
,
if
a
man
haue
respect
too
,
the
substance
of
it
is
perfect
by
and
by
as
soone
as
it
is
conceyued
by
the
woord
:
but
if
yée
haue
an
eye
too
the
quantitie
of
it
,
it
groweth
greater
by
dayly
encrease
.
And
as
concerning
the
dooings
of
Fayth
,
they
are
moste
trimly
set
oute
in
this
Courtyer
.
For
firste
fayth
compelleth
this
Courtyer
too
flée
vntoo
Chryste
for
refuge
in
his
aduersities
,
as
vntoo
a
moste
true
and
skilfull
Phisitian
for
all
diseases
and
gréefes
.
Secondlye
,
it
enforceth
him
too
call
vppon
Chryste
,
and
too
craue
his
ayde
.
Besides
this
,
it
maketh
him
not
too
giue
ouer
Chryst
forthwith
,
when
he
could
not
at
the
first
intreataunce
,
winne
his
purpose
,
but
too
hang
vpon
him
with
earnest
sute
,
and
not
suffer
himself
too
bée
shaken
of
for
a
rough
answere
,
from
him
whom
hée
acknowledged
too
bée
the
only
Sauyour
.
And
by
so
dooing
hée
obteyneth
of
Chryst
what
hée
would
.
Wherthrough
his
faith
encreseth
the
more
&
hée
becometh
the
more
chéerful
&
earnest
in
suing
,
and
yéeldeth
the
frutes
of
confession
and
glorifying
,
as
is
sayde
héere
,
And
he
beleeued
&
all
his
whole
housholde
.
Héerby
then
wée
may
gather
the
faith
hath
six
frutes
going
with
it
continually
.
The
first
is
,
that
fayth
wil
driue
vs
too
Chryste
in
our
aduersities
,
too
séeke
help
at
his
hand
.
It
knowes
no
sainctes
too
call
vpon
,
but
onely
Chryst
,
whom
it
acknowledgeth
too
bée
the
onely
mediatour
betwéene
God
and
man
.
The
seconde
is
,
that
when
it
is
come
vntoo
Chryste
,
it
calleth
vpon
him
,
not
for
it
owne
woorthinesse
,
but
vppon
trust
of
his
gentlenesse
and
mercie
.
The
third
is
,
that
though
it
obteine
not
out
of
hande
,
yet
it
ceaseth
not
like
a
sluggarde
,
nor
fainteth
like
a
cowarde
,
but
procéedeth
stil
in
praying
.
The
fourth
is
,
that
it
obteyneth
what
it
will
,
&
it
willeth
that
which
may
turne
too
the
glory
of
God
.
The
fifth
is
,
that
after
it
hathe
obteyned
what
it
wyll
,
it
groweth
more
and
more
,
and
commeth
too
a
fulsome
quantitie
.
The
sixth
is
,
that
after
it
yéeldeth
the
frute
of
confession
&
praise
of
GOD
.
And
this
sentence
is
too
bée
marked
héedfully
.
Hee
beleeued
and
all
his
house
.
The
like
thing
reporteth
Luke
of
Cornelius
.
Héerby
therefore
wée
may
learne
too
inure
our
housholde
vntoo
godlinesse
:
Let
vs
bée
a
patron
and
example
of
doctrine
vntoo
it
:
Let
vs
instruct
the
ignoraunt
,
chastise
the
offenders
,
quicken
vp
the
dullerds
,
and
(
too
bée
short
)
let
vs
too
the
vttermost
of
our
power
endeuer
that
there
may
bée
as
many
churches
as
there
be
housholds
.
But
as
for
them
that
haue
no
care
of
their
housholde
,
too
sée
them
traded
in
godlinesse
,
they
may
brag
of
faith
as
much
as
they
list
,
for
they
haue
but
the
smoke
of
faith
&
not
faith
it selfe
,
whiche
is
alwayes
bearing
frute
through
Iesus
Chryst
our
Lorde
,
too
whom
bée
prayse
and
glorie
world
without
end
.
Amen
.
Vpon
the
.xxij.
Sunday
after
Trinitie
.
¶
The
Gospel
.
Math.
xviij
.
THerefore
is
the
kingdome
of
heauen
likened
vntoo
a
certeine
man
that
was
a
king
,
whiche
would
haue
accompts
of
his
seruauntes
.
And
when
he
had
begonne
too
recken
,
one
was
brought
vntoo
him
,
which
ought
him
ten
thousand
talents
:
but
for
as
muche
as
he
was
not
able
too
paye
,
his
Lorde
commaunded
him
too
bee
solde
,
and
his
wyfe
and
children
,
and
all
that
he
had
,
and
payment
too
bee
made
.
The
seruant
fell
downe
,
and
besought
him
,
saying
:
syr
haue
pacience
with
me
,
and
I
will
pay
thee
all
.
Then
had
the
Lorde
pitie
on
that
seruaunt
,
and
loosed
him
,
and
forgaue
him
the
dot.
So
the
same
seruaunt
went
out
,
and
founde
one
of
his
fellowes
whiche
ought
him
an
hundred
pence
,
and
he
layde
handes
on
him
,
and
tooke
him
by
the
throte
,
saying
:
Pay
that
that
thou
owest
.
And
his
fellowe
fell
downe
and
besoughte
him
,
saying
:
haue
pacience
with
me
,
and
I
will
pay
thee
all
.
And
he
woulde
not
,
but
wente
and
caste
him
intoo
prison
,
till
he
shoulde
pay
the
det
.
So
when
his
felowes
sawe
what
was
doone
,
they
were
very
sory
,
and
came
and
tolde
vntoo
their
Lorde
all
that
hadde
happened
.
Then
his
Lorde
called
him
,
and
sayde
vntoo
him
:
O
thou
vngratious
seruaunt
,
I
forgaue
thee
all
that
dette
when
thou
desiredst
mee
:
shouldest
not
thou
also
haue
had
compassion
on
thy
fellowe
,
euen
as
I
had
pitie
on
thee
?
and
his
Lorde
was
wrothe
,
and
delyuered
him
too
the
gaylers
,
tyll
he
shoulde
pay
all
that
was
due
vntoo
him
.
So
likewyse
shall
my
heauenly
father
doo
also
vntoo
you
,
if
yee
from
your
harts
forgiue
▪
not
(
euery
one
his
brother
)
his
trespasse
.
The
exposition
of
the
Text.
THe
occasion
of
this
Gospel
was
the
question
that
Peter
asked
of
Chryste
,
howe
often
hée
shoulde
forgiue
his
brother
that
offended
him
,
whither
vntoo
seuen
times
.
Too
him
Chryst
aunswereth
:
I
say
not
too
thée
seuen
times
,
but
vntoo
seuentie
times
seuen
times
,
that
is
too
wit
of
sinnings
.
Seuentie
times
seuen
are
foure
hundred
fourescore
and
ten
:
Whereby
is
signified
,
that
wée
must
forgiue
the
fault
of
our
brother
that
repenteth
,
as
often
as
he
offendeth
ageinst
vs
.
For
he
put
a
number
certeine
for
an
infinite
,
Howbéeit
in
as
muche
as
this
séemed
hard
to
Peter
:
our
Lord
put
foorth
a
parable
,
the
sum
wherof
is
this
.
God
our
heauenly
Father
pardoneth
vs
oftentymes
offending
ageinst
him
.
Wherfore
wée
also
must
forgiue
our
brethren
that
haue
delt
amisse
with
vs
,
as
often
as
they
bée
sory
for
it
.
This
Gospell
therfore
perteineth
too
the
third
part
of
Repentance
:
namely
too
the
leading
of
a
new
lyfe
by
fayth
:
of
which
new
lyfe
,
one
part
is
a
forgiuing
one
an
other
of
the
mysdéedes
that
scape
vs
.
Now
too
the
intent
this
parable
may
bée
the
more
cléerly
vnderstood
,
I
wil
make
a
comparison
of
things
in
this
wise
.
Like
as
a
very
rich
creditour
is
in
respect
of
a
very
poore
detter
,
but
yet
such
a
detter
as
humbleth
himselfe
and
casteth
himselfe
downe
flat
at
his
creditours
féete
,
beséeching
him
of
release
:
Euen
so
dooth
God
behaue
himselfe
towards
sinners
,
humbling
them selues
before
him
in
true
repentance
,
and
casting
them
selues
downe
,
and
crauing
forgiuenesse
for
Chrysts
sake
.
But
the
rich
creditour
releaseth
the
dette
too
the
detter
that
humbleth
him selfe
:
Ergo
God
of
his
mercy
forgiueth
the
repentant
person
all
his
sinnes
.
Now
like
as
God
behaueth
him selfe
towards
sinners
oftentimes
offending
ageinst
him
:
so
must
a
Christen
man
behaue
himself
towards
his
brothers
or
fellow
seruaunts
that
trespasse
ageynst
him
.
Therefore
like
as
GOD
forgiueth
vs
our
misdéeds
fréely
:
so
must
wée
also
forgiue
the
displeasures
wherewith
wée
are
impeached
by
our
brethren
.
Ageine
on
the
contrary
part
:
Look
in
what
wise
the
Creditor
dealeth
with
his
detter
too
whom
hée
earst
released
his
dette
,
and
afterwarde
founde
him
cruell
ageinst
his
brother
:
so
dooth
God
deale
with
those
whom
hée
earste
receyued
intoo
fauoure
,
and
afterward
findeth
them
cruel
towardes
their
neighboure
.
But
the
Creditour
calleth
suche
a
thanklesse
person
too
a
backrekning
:
Ergo
God
calleth
back
too
streight
iudgement
,
suche
as
are
hard
too
their
neigbours
,
Therefore
wée
muste
forgiue
our
neighboure
as
often
as
hée
trespasseth
ageinst
vs
.
The
places
are
thrée
.
-
1
The
true
manner
how
too
repent
.
-
2
A
commendation
of
Gods
mercie
towards
sinners
.
-
3
The
mutuall
duetie
of
Chrystians
too
forgiue
and
too
bée
forgiuen
.
¶
Of
the
firste
.
THe
parable
of
the
creditor
and
detter
setteth
foorth
a
very
trim
maner
of
repentance
and
amendment
,
than
whiche
there
is
not
a
more
excellent
in
al
the
new
Testament
.
Wherfore
let
vs
throughly
wey
all
the
circumstances
therof
:
who
is
the
Creditor
:
when
hée
requireth
a
reckning
:
why
wée
are
his
detters
:
how
much
we
owe
him
:
what
is
too
be
doon
when
our
account
is
called
vpon
:
how
Gods
iustice
may
bée
satisfied
,
which
exacteth
payment
of
that
which
is
due
.
Who
is
the
Creditor
?
God
the
heauenly
king
.
Hée
hathe
lent
vs
many
good
things
.
He
hath
created
vs
after
his
owne
image
.
Hée
hath
giuen
light
intoo
our
minde
,
rightnesse
intoo
our
hart
,
and
bothe
inwarde
and
outwarde
powers
,
wherewith
wée
mighte
perfourme
obedience
vntoo
him
.
But
are
not
these
things
blotted
out
through
the
sinne
of
our
first
parents
?
That
is
very
true
.
Howbéeit
the
gifts
that
he
bestowed
vppon
Adam
,
belonged
too
all
his
posteritie
.
Then
at
suche
time
as
our
first
Father
lost
his
gifts
hée
cast
bothe
himselfe
and
vs
with
him
intoo
death
.
Therfore
God
dooth
right
too
require
of
vs
that
which
wée
lost
in
our
first
parent
.
Yea
verely
,
we
haue
diuers
waies
encreased
the
det
,
and
it
is
growen
too
so
great
a
sum
,
that
no
man
is
able
too
pay
it
,
thoughe
hée
should
sel
himselfe
,
and
all
that
hée
hath
.
When
dooth
the
Creditor
demaund
the
det
?
Althoughe
hée
doo
continually
put
vs
in
minde
of
this
dette
,
yet
hee
is
too
bée
thought
then
chéefly
too
call
for
a
reckening
of
it
,
firste
as
often
as
our
owne
conscience
chargeth
vs
with
sinne
,
and
as
it
were
citeth
vs
too
the
iudgement
seat
of
GOD
.
Secondly
,
when
the
holy
Ghost
commeth
in
the
ministerie
of
the
law
,
and
reproueth
sinne
,
and
citeth
vs
vntoo
punishment
,
if
payment
bée
not
made
.
Ageine
,
when
the
signes
of
Gods
wrath
are
séene
,
eyther
in
heauen
or
on
earth
.
And
moreouer
when
wée
are
vexed
with
crosse
or
sicknesse
,
whiche
are
as
it
were
Gods
ministers
that
cal
vpon
vs
for
the
payment
of
the
det
.
But
why
are
sinnes
called
dettes
.
Bicause
that
as
ordinarie
dets
doo
binde
men
too
payment
:
so
doo
sinnes
binde
men
too
satisfaction
of
the
penaltie
,
vnlesse
there
bée
made
a
discharge
.
Wherefore
doo
wée
owe
?
This
is
tolde
already
.
For
wée
owe
so
much
as
he
put
intoo
the
hands
of
our
forefather
Adam
,
all
the
whiche
wée
haue
loste
,
and
moreouer
haue
burthened
our selues
with
newe
dets
,
prouoking
Gods
wrath
ageinste
vs
by
our
dayly
transgressing
of
his
moste
holy
law
.
How
great
is
the
summe
of
the
det
?
The
Creditour
aunswereth
,
that
thou
owest
ten
thousand
talents
,
and
that
thou
hast
not
one
halfpeny
toowards
it
:
so
farre
art
thou
off
from
euer
béeing
able
too
discharge
so
greate
a
dette
.
The
ten
commaundements
conteine
the
parcels
of
the
dette
.
There
is
demaunded
of
thée
the
feare
of
God
,
loue
,
fayth
,
and
pacience
,
in
the
first
commaundement
:
Inasmuche
as
thou
haste
not
performed
this
obedience
and
discharged
thy selfe
of
it
,
thou
art
runne
in
arrerages
.
After
this
manner
is
the
det
too
bée
examined
in
euery
seueral
commaundement
of
the
first
and
second
table
:
and
therupon
the
greatnesse
of
the
det
is
too
bée
gathered
.
But
what
is
too
bée
doone
in
this
case
?
Wée
must
folowe
the
example
of
this
Detter
whiche
falleth
downe
before
his
Creditor
,
humbling
himselfe
and
desiring
releasment
,
which
hée
also
obteyneth
.
That
is
too
witte
,
wée
must
acknowledge
the
greatnesse
of
our
sinne
:
wée
must
bée
sorie
from
our
hart
,
that
wée
haue
not
payed
that
wée
ought
:
and
vppon
trust
of
Chryst
wée
must
flée
vntoo
our
heauenly
father
,
desiring
forgiuenesse
and
releasment
of
the
det
.
Which
thing
if
wée
doo
,
wée
haue
a
promisse
that
hée
wil
forgiue
vs
the
whole
dette
,
and
receiue
vs
intoo
his
fauour
.
This
thing
is
plainly
shewed
in
this
present
miracle
:
wherof
I
wil
now
set
foorth
certeine
examples
too
stirre
vs
vp
withall
.
The
sinful
woman
in
the
.vij.
of
Luke
acknowledging
hir
det
,
sought
vntoo
Chryst
for
fauour
,
and
leaned
vntoo
him
by
liuely
faith
:
and
by
and
by
the
Lord
tolde
hir
shée
had
obteyned
releasement
of
the
det
.
For
thus
hée
sayth
:
Many
sinnes
are
forgiuen
hir
.
But
there
it
is
added
:
bicause
shée
hathe
loued
much
.
Notwithstanding
,
Chryst
sayth
not
,
shée
hathe
satisfied
hir
det
with
hir
louingnesse
:
but
after
shée
had
obteyned
releasment
of
the
det
,
then
she
loued
:
which
thing
Christ
sheweth
plainly
by
this
Parable
propounded
héer
.
For
when
the
Pharisie
was
offended
,
bicause
Chryste
did
not
shake
of
this
woman
as
a
sinner
,
and
mislike
of
hir
seruice
as
vnpure
hée
corrected
his
ouertwhart
iudgemente
in
this
wise
.
A
certeine
Creditor
(
sayth
he
)
had
twoo
detters
,
of
whiche
the
one
ought
him
fiue
hundred
pence
,
and
the
other
ought
him
fiftie
.
Now
when
neyther
of
them
was
able
too
pay
,
he
forgaue
them
bothe
.
Tell
mée
therefore
whither
of
these
loueth
him
most
?
The
Pharisie
answering
,
sayd
:
I
suppose
hée
too
whom
most
was
forgiuen
.
And
Iesus
sayd
vntoo
him
:
thou
hast
iudged
aright
,
&
turning
too
the
woman
hée
sayde
vntoo
Simon
:
Séest
thou
this
woman
▪
I
am
come
intoo
thy
house
,
and
thou
haste
giuen
mée
no
water
for
my
féete
:
but
shée
hathe
washed
my
fée
with
hir
teares
,
&
wiped
them
with
the
haire
of
hir
head
▪
Thou
haste
giuen
mée
no
kisse
:
But
shée
hath
not
ceased
too
kisse
my
féete
.
Thou
hast
not
anoynted
my
head
with
Oyle
:
but
shée
hath
anointed
my
féete
.
Wherefore
I
say
vntoo
thée
,
that
many
sinnes
are
forgiuen
hir
,
for
shée
hath
loued
muche
.
For
too
whom
little
is
forgiuen
,
hée
loueth
little
And
he
sayd
vntoo
hir
.
Thy
sinnes
are
forgiuen
thée
.
Héere
wée
sée
plainelye
,
that
when
shée
had
obteyned
releasement
of
hir
det
,
then
shée
loued
.
For
after
forgiuenesse
of
sinnes
must
folow
new
obedience
,
whiche
is
termed
héere
by
the
name
of
loue
.
Also
let
vs
looke
vppon
the
example
of
Dauid
,
in
whome
are
to
bée
séene
these
twoo
motions
whiche
wée
sawe
in
the
sinfull
woman
:
great
fearfulnesse
,
and
comforte
.
For
when
hée
was
reproued
by
the
Prophete
Nathan
for
rauishing
an
other
mannes
wife
,
and
for
fléeing
hir
husband
,
there
rose
vp
in
Dauid
horrible
fearfulnesse
for
the
greatnesse
of
his
det
,
of
which
sort
of
feares
,
he
himself
describeth
many
.
There
is
no
rest
in
my
bones
for
the
sight
of
my
sinnes
.
Hée
acknowledgeth
Gods
wrath
ageinst
sinne
:
Hée
is
sorte
that
he
hath
displeased
God
:
He
is
afrayd
least
God
should
shake
him
of
,
as
hée
had
séen
Saule
dreadfully
cast
away
before
:
and
finally
he
feared
bothe
eternal
and
present
punishment
.
Héer
had
hée
bin
fordoon
for
sorowe
,
if
hée
had
not
herd
the
comforte
of
the
Prophete
in
Gods
roume
.
Thou
shalt
not
die
,
the
Lorde
hath
taken
away
thy
sinne
.
At
the
hearing
of
this
comforte
,
fayth
kindled
in
him
,
wherby
taking
holde
vpon
the
releasement
,
began
too
beholde
the
mercie
of
God
,
and
rested
vpon
the
mediatour
.
Wée
haue
hearde
a
late
,
a
moste
goodlye
example
in
the
Publicane
,
whoo
in
suche
wise
acknowledged
the
greatnesse
of
his
det
,
that
hée
durst
not
so
muche
as
lift
vp
his
eyes
.
And
yet
hauing
bearde
of
the
greatnesse
of
Gods
mercie
,
hée
rayseth
himselfe
by
faith
,
and
prayeth
:
O
God
bée
mercifull
too
mée
a
sinner
.
And
so
hée
obteyned
a
frée
discharge
of
the
whole
dette
.
Let
vs
set
before
vs
these
examples
,
which
playnly
shew
vs
the
doctrine
of
repentance
and
fogiuenesse
of
sinnes
:
That
forgiuenesse
of
sinnes
is
the
frée
releasement
of
the
dette
,
which
happeneth
too
him
that
repenteth
,
and
fléeth
too
Gods
mercie
for
Chrysts
sake
.
And
although
this
release
bée
vtterly
frée
as
in
respect
of
our selues
:
yet
if
wée
looke
vppon
Chryst
,
(
who
for
our
sinnes
suffered
dreadfull
punishment
)
there
is
made
satisfaction
too
God
for
our
det
.
Let
vs
therfore
marke
wel
this
woord
releasement
,
which
of
itselfe
alone
conteyneth
in
it
right
manyfolde
Doctrine
.
First
it
ouerthroweth
the
Moonkish
doctrine
of
satisfaction
.
For
if
saluation
befall
men
through
releasement
of
the
dette
according
too
the
Gospell
,
what
a
madnesse
is
it
too
say
,
that
saluation
happeneth
for
satisfaction
of
the
det
for
releasement
and
payment
doo
so
fight
one
ageynst
an
other
,
that
they
can
in
no
wise
stand
both
in
one
respecte
.
Secondly
it
ouerthroweth
all
merites
of
men
.
For
howe
can
that
bée
of
merite
,
which
is
of
frée
gift
?
Paul
sayth
openly
.
Unto
him
that
woorketh
,
rewards
is
giuen
,
not
of
fauour
,
but
of
duetie
:
but
vntoo
him
that
woorketh
not
,
but
beléeueth
in
him
that
iustifieth
the
vngodly
,
his
fayth
is
imputed
too
him
for
rightuousnesse
▪
According
wherevntoo
Dauid
also
sayth
:
Blissed
are
they
whose
iniquities
are
forgiuen
and
whose
sinnes
are
couered
.
Thirdly
the
woord
of
releasment
ouerthroweth
satisfaction
,
which
the
Papists
teach
▪
whiche
satisfaction
muste
bée
made
(
as
they
beare
men
in
hand
)
by
pilgrimages
,
fastings
,
&
almes
déedes
.
Also
it
quencheth
the
fire
of
Purgatorie
.
For
if
the
det
bée
released
,
why
is
the
detter
punished
?
Lastly
this
woord
releasement
openeth
vntoo
wretched
sinners
the
gate
of
grace
:
in
the
conflict
of
death
,
it
is
the
hauen
of
saluation
:
and
it
is
the
welspring
of
al
comfort
.
And
thus
much
concerning
the
first
place
.
¶
Of
the
second
.
BIcause
this
text
concerning
the
parable
of
the
creditor
,
sheweth
how
gret
gods
loue
&
mercy
are
toward
mankind
▪
I
will
speake
somewhat
therof
.
The
mercy
of
God
is
of
twoo
sortes
:
The
one
is
vniuersall
,
wherthrough
he
suffereth
the
sunne
too
rise
vppon
the
good
and
bad
:
and
the
other
is
particuler
,
wherewith
(
as
a
most
déere
father
)
he
embraceth
the
Churche
of
his
sonne
.
Of
which
Christ
speaketh
in
the
third
of
Iohn
.
So
God
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
,
too
the
intent
that
euery
one
which
beléeueth
in
him
should
not
perish
,
but
haue
life
euerlasting
.
Our
heauenly
father
could
not
by
any
greater
recorde
,
haue
declared
his
mercy
towards
vs
,
than
in
giuing
his
sonne
,
who
might
by
his
death
redéeme
vs
from
deserued
damnation
,
and
giue
vs
euerlasting
life
.
Therefore
as
ofte
as
wée
héere
Gods
mercy
named
,
let
vs
thinke
these
things
.
First
let
vs
thinke
how
great
the
miserie
of
mankinde
is
before
he
bée
receyued
intoo
fauoure
.
Mankinde
lieth
vnder
foote
,
and
wounded
by
the
Diuell
,
with
whose
venime
being
moreouer
poysoned
,
he
breatheth
nothing
but
sin
,
for
which
he
is
subiect
too
eternall
paines
.
2.
The
causes
of
this
miserie
are
too
bée
thought
vppon
,
which
are
partly
the
sinnes
of
our
first
parents
,
and
also
our
owne
filthinesse
.
For
although
that
by
the
fall
of
them
,
wée
hée
bound
vntoo
the
sentence
of
damnation
:
yet
notwithstanding
by
our
owne
new
sinnes
from
day
too
day
we
are
bound
too
sorer
punishments
.
3
The
louingnesse
of
God
and
his
gentlenesse
toowards
mankinde
is
too
bée
thought
vpon
.
For
the
louing
kindnesse
(
sayth
Paule
)
and
the
gentlenesse
of
God
our
Sauiour
appéered
vntoo
all
men
.
What
greater
louing
kindnesse
could
there
bée
,
than
that
he
hath
not
cast
vs
away
for
so
great
shamefulnesse
and
filth
?
4.
Is
too
bée
thought
vppon
,
the
raunsome
,
that
is
too
wit
,
the
Sacrifice
of
the
sonne
,
whereby
mannes
misery
is
reléeued
,
and
sinne
abolished
.
Him
that
knewe
no
sinne
,
he
made
sinne
,
that
wée
might
bée
made
the
rightuousnesse
of
God
in
him
.
2.
Cor.
5.
5
Is
too
bée
thought
vpon
,
the
way
by
which
wée
may
come
too
the
possession
of
Gods
mercy
.
That
way
is
shewed
in
the
first
place
,
and
is
none
other
than
true
repentance
.
6
Is
too
bée
thought
how
far
foorth
Gods
mercy
stretcheth
:
that
it
is
not
belonging
too
a
fewe
,
or
too
the
men
of
one
age
:
but
indifferently
too
all
that
feare
him
.
For
the
holie
virgin
béeing
taught
by
the
spirit
of
Chryst
,
whom
shée
had
conceyued
by
the
holy
Ghost
,
singeth
in
this
wise
:
Gods
mercie
is
from
generation
too
generation
too
them
that
feare
him
:
that
is
,
too
all
that
repent
.
7
Is
too
bée
thought
vppon
,
continuall
thankfulnesse
in
all
the
whole
life
,
that
wée
may
glorifie
GOD
for
his
so
greate
mercie
,
with
hart
,
mouth
,
profession
,
and
behauiour
.
8
Wée
must
thinke
howe
wée
may
bée
héedfull
in
framing
our
whole
life
,
that
wée
lose
not
so
greate
a
benefite
through
our
owne
fault
,
as
this
detter
did
.
¶
Of
the
thirde
.
THe
third
thing
that
I
purposed
vpon
,
is
of
mutuall
forgiuing
eche
others
skapes
that
are
woonte
too
happen
.
For
this
goeth
iointly
with
beléefe
of
forgiuenesse
of
sins
.
Nowe
there
are
twoo
things
that
go
ioyntlye
with
beléefe
of
remission
of
sinnes
:
Namely
Grace
&
Gifte
.
Grace
is
the
very
Iustification
it selfe
,
whereby
Chrystes
rightuousnesse
is
imputed
too
them
that
beléeue
,
and
their
sinnes
cléerely
are
forgyuen
.
Of
this
wée
haue
spoken
in
the
firste
place
.
Gifte
is
the
very
bestowing
of
the
holy
Ghost
,
wherthrough
a
man
that
is
iustified
by
faith
only
,
is
toogither
therwithal
regenerated
and
sanctified
,
that
is
too
say
,
is
mortified
in
the
fleshe
,
and
quickened
in
the
spirit
.
The
flesh
is
mortified
,
when
the
custome
of
sinning
is
abolished
:
and
the
spirite
is
quickened
,
when
wée
begin
to
performe
new
obedience
vnto
God
.
A
certeine
parcell
of
this
quickening
,
is
mutuall
forgiuing
,
wherby
eche
of
vs
forgiue
other
their
misdéedes
and
displeasures
.
Howe
necessarie
this
forgiuenesse
is
,
this
dayes
Gospel
sheweth
most
euidently
,
as
I
sayd
at
the
entrance
intoo
it
.
Chryst
hath
commaunded
vs
too
pray
:
forgiue
vs
our
dets
as
wée
forgiue
our
detters
.
For
Christ
wil
haue
vs
too
folow
his
fathers
example
.
How
bée
it
there
are
twoo
kindes
of
men
that
offende
vs
.
Some
as
soone
as
they
perceiue
themselues
too
haue
offended
,
doo
by
and
by
in
humble
wise
desire
forgiuenesse
.
But
as
touching
those
that
procéed
too
offend
,
thou
shalt
forgiue
their
offences
after
this
maner
.
Laying
aside
all
desire
of
reuenge
,
thou
shalt
not
cease
too
loue
him
still
,
but
rather
requite
him
with
a
good
turne
in
stede
of
iniurie
,
althoughe
thou
haue
an
ill
opinion
of
him
as
hée
dooth
deserue
:
for
when
as
GOD
biddeth
wishe
well
too
oure
enimies
,
hée
dooth
not
foorthwith
require
that
wée
should
like
wel
of
those
things
that
hée
him selfe
condemneth
:
but
his
meaning
is
only
that
our
mindes
should
bée
cléere
from
malice
.
But
as
touching
those
whiche
as
soon
as
they
haue
offended
,
come
by
and
by
and
desire
forgiuenesse
,
wée
muste
receiue
them
intoo
fauoure
as
our
brethren
,
so
as
wée
may
haue
a
good
opinion
of
them
,
and
therewithall
bée
persuaded
that
the
remembrance
of
that
sinne
is
wiped
out
before
God
.
Moreouer
,
it
is
too
bée
knowen
,
that
there
happeneth
twoo
maner
of
offences
among
brethren
:
by
the
one
of
them
,
one
brother
hurteth
another
:
by
the
other
the
Churche
is
hurte
,
that
is
too
wit
,
by
some
stumbling
blocke
when
some
person
liueth
naughtely
and
doeth
euill
,
althoughe
hée
doo
no
harme
at
all
too
oure
owne
person
or
goodes
.
After
this
sorte
did
that
incestuous
person
hurte
the
Churche
of
Corinthe
,
whome
it
tooke
too
fauoure
vppon
his
amendement
.
This
forgiuing
or
releasement
is
of
twoo
sortes
.
Thou
shalt
lay
aside
all
hatred
towardes
him
,
and
then
vppon
his
submission
thou
shalt
receiue
him
intoo
fauour
,
&
embrace
him
as
thy
brother
,
whom
thou
didst
earste
shunne
least
thou
shouldest
staine
thée
with
his
infections
.
Let
this
suffise
bréeflye
concerning
the
thirde
place
which
requireth
mutuall
forgiuenesse
of
the
scapes
that
happen
betwéene
man
and
man
,
and
that
after
the
example
of
the
heauenly
father
,
who
hath
forgiuen
vs
so
great
a
dette
for
Chrysts
sake
,
too
whom
bée
glorie
for
euermore
.
Amen
.
Vpon
the
.xxij.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Math.
ix
.
THen
the
Phariseis
went
out
,
and
tooke
counsaill
how
they
might
tangle
him
in
his
wordes
.
And
they
sent
out
vntoo
him
their
Disciples
with
Herodes
seruants
,
saying
:
Master
,
we
know
that
thou
art
true
,
and
teachest
the
way
of
God
truely
,
neither
carest
thou
for
any
man
:
for
thou
regardest
not
the
outward
appearaunce
of
men
.
Tel
vs
therfore
,
how
thinkest
thou
?
Is
it
lawfull
that
tribute
bee
giuen
too
Cesar
,
or
no
?
But
Iesus
perceyuing
their
wickednesse
,
sayde
:
Why
tempt
yee
me
yee
ypocrites
?
Shew
me
the
tribute
money
.
And
they
tooke
him
a
peny
.
And
he
sayde
vntoo
them
:
whose
is
this
Image
and
superscription
?
They
sayde
vntoo
him
:
Cesars
.
Then
sayde
he
vntoo
them
:
Giue
therefore
vnto
Cesar
,
the
things
whch
are
Cesars
:
and
vntoo
God
,
those
things
which
are
Gods
.
When
they
heard
these
wordes
,
they
maruelled
,
and
lefte
him
,
and
went
their
way
.
The
exposition
of
the
Text.
THe
intente
of
the
holy
Fathers
that
appoynted
this
gospel
to
be
read
in
the
church
,
was
that
ther
should
remaine
in
the
Church
,
a
doctrine
concerning
the
difference
of
the
spiritual
kingdom
of
Chryst
,
&
the
kingdom
of
the
world
.
And
ageine
,
that
the
godly
might
knowe
how
farre
foorth
the
ciuill
Magistrate
is
too
be
obeyed
.
Nowe
the
occasion
of
this
Gospel
was
the
malice
of
the
Pharisies
,
who
(
according
too
the
Prophesie
of
Dauid
)
tooke
counsell
ageynst
the
Lorde
and
ageynst
his
annoynted
,
too
the
intent
they
might
ouerthrow
his
kingdom
,
and
stablish
their
owne
superstition
.
The
whole
gospel
is
occupied
about
this
question
,
whyther
Gods
people
ought
of
right
too
bée
subiect
too
the
ciuill
and
foreine
Magistrate
,
and
too
pay
him
Tribute
,
&
too
obey
him
?
Too
this
question
Chryst
answereth
thus
.
The
Church
oweth
obedience
too
all
those
too
whom
it
is
subiect
.
Then
in
as
much
as
the
Iewish
people
is
subiect
both
vntoo
God
,
(
for
he
chose
it
too
bée
his
peculiar
people
)
and
vntoo
Cesar
,
who
hath
subdued
it
by
force
of
armes
:
it
ought
too
render
vntoo
God
,
that
which
is
due
too
God
,
and
vntoo
Cesar
,
that
which
is
Cesars
.
This
answer
serueth
too
this
purpose
,
that
he
may
teach
how
his
Church
oughte
too
bée
subiect
too
the
ciuill
Magistrate
,
and
pay
tributes
,
and
so
long
too
obey
,
vntill
it
commaund
any
thing
that
is
ageinst
Gods
worde
and
the
lawe
of
nature
.
The
places
are
two
.
-
1
Of
Hypocrisie
&
customable
vnthankfulnesse
towards
those
that
haue
deserued
well
.
-
2
Of
the
question
of
the
Pharisies
and
of
the
Magistrate
.
¶
Of
the
firste
.
THen
the
Pharisies
went
their
way
,
and
tooke
counsel
how
too
take
aduauntage
of
his
woordes
.
All
the
whole
storie
of
the
gospel
beareth
witnesse
that
the
Pharisies
were
Christes
enimies
.
And
although
there
wer
nothing
that
they
could
find
fault
with
,
either
in
his
Doctrine
or
in
his
life
:
yet
séeke
they
al
occasions
that
may
be
,
too
trouble
him
without
cause
,
and
too
rayse
a
slaunder
of
him
as
though
he
taught
euill
and
liued
euil
.
This
hath
bin
a
continual
practise
of
Hipocrites
in
this
world
.
We
haue
an
example
of
it
in
Chrystes
churche
at
this
day
.
The
Monkes
and
popish
Pharisies
knowe
well
inough
that
our
Doctrine
which
wée
teache
,
is
taken
out
of
the
wrytings
of
Moyses
,
the
Prophetes
and
Apostles
,
and
they
haue
nothing
that
they
may
iustly
find
fault
with
in
the
behauiour
of
many
godly
ministers
:
yet
inuent
they
diuers
craftes
too
defame
them
,
and
séeke
a
thousande
wayes
too
deface
the
gospel
,
and
they
had
leuer
sée
the
Turke
reigne
,
than
the
purenesse
of
the
gospell
mainteined
.
From
whence
comes
this
so
great
outrage
?
From
whence
is
all
his
malice
?
They
are
Sathans
champions
,
&
therfore
it
is
no
wonder
though
they
endeuer
too
breake
intoo
Chrysts
campe
.
Besides
this
,
they
haue
hitherto
highly
bin
estéemed
&
much
set
by
,
&
were
called
most
holy
fathers
.
But
nowe
bicause
their
hypocrisie
is
discouered
,
they
grow
out
of
credit
,
and
their
superstition
is
hissed
at
and
despised
.
Therfore
bende
they
all
their
force
too
stoppe
the
course
of
the
Gospell
by
slaughter
&
bludshed
.
But
God
bée
thanked
,
Chrysts
Churche
is
builded
vppon
a
most
firme
rocke
,
so
as
the
gates
,
that
is
too
wit
,
the
deuises
and
the
powers
of
hell
are
not
able
too
preuayle
ageinst
it
.
Sith
then
that
this
is
an
ordinarie
matter
,
it
is
not
too
bée
maruelled
,
that
these
Pharisses
doo
according
too
their
accustomed
manner
.
Let
vs
sée
them
by
what
policies
they
inuade
Chrysts
kingdome
.
Our
Euangelist
appropriateth
vntoo
them
foure
policies
,
which
they
vse
before
they
put
too
their
hands
.
The
first
is
Counsel
.
They
tooke
counsel
(
sayth
he
)
For
counsel
is
the
foundation
too
woork
vpon
.
Therfore
they
méet
and
conferre
their
wicked
deuises
toogither
:
&
the
more
mischéeuous
that
eche
of
them
is
in
giuing
aduise
,
the
more
is
he
commended
.
This
did
the
spirite
of
Chryst
in
Dauid
foresée
long
before
,
as
wée
find
in
the
second
Psalme
.
Why
did
the
heathen
so
furiously
rage
,
&
why
did
the
people
imagine
vayne
things
?
They
were
vayne
in
déede
,
bicause
the
Lorde
turned
their
deuises
intoo
foly
.
Ageine
,
héere
is
noted
too
what
purpose
all
their
counsels
tended
.
Too
take
him
in
a
trap
in
his
woords
,
sayth
the
Euangelist
:
that
being
so
taken
,
he
might
be
made
a
iestingstocke
too
the
people
:
his
doctrine
bée
defamed
:
his
aucthoritie
bée
abased
:
and
he
at
last
bée
haled
too
punishment
as
a
blasphemer
ageinst
God
,
&
an
heretike
&
euill
dooer
.
Yée
sée
the
drifte
of
the
Pharisies
counselling
toogither
.
In
the
thirde
place
foloweth
what
manner
of
deuise
they
founde
out
.
It
lyked
these
good
councellers
too
sende
their
disciples
with
Herodes
seruauntes
.
A
very
suttle
fetche
,
that
they
might
haue
witnesses
present
too
report
his
errande
too
Herode
,
if
he
had
sayde
ought
that
afterwarde
might
scarce
bée
wel
lyked
of
.
These
their
disciples
had
they
noozeled
thorowly
in
hypocrisie
,
that
they
might
bée
the
fitter
too
deceyue
.
For
none
deceyue
men
sooner
,
than
those
that
outwardly
pretende
holynesse
and
curtesie
,
when
priuily
they
purpose
too
beguyle
.
Fourthly
the
communication
of
those
hypocrites
is
described
in
this
wise
.
Maister
,
wee
knowe
that
thou
speakest
the
truth
,
and
teachest
the
way
of
the
Lorde
aright
,
and
that
thou
carest
not
for
any
man
.
This
is
the
beginning
of
their
talke
:
which
surely
(
if
thou
looke
vpon
the
woordes
)
is
most
apt
.
For
it
conteyneth
two
things
:
First
they
acknowledge
him
too
bée
their
master
,
and
afterwarde
they
attribute
vntoo
him
the
vertues
whiche
a
faythfull
teacher
ought
too
haue
.
When
they
acknowledge
him
too
bée
their
master
,
their
méening
is
too
séeme
,
not
his
enimies
,
but
his
fréends
,
or
rather
his
disciples
,
and
such
as
had
great
desire
too
learne
at
his
hande
.
And
when
they
attribute
vntoo
him
the
vertues
that
a
true
teacher
ought
too
haue
,
they
craftely
wynde
them selues
in
with
him
,
too
the
intent
he
shold
beléeue
they
ment
him
no
harme
.
But
there
is
no
deuise
,
there
is
no
wisedome
ageinst
the
Lord
.
And
what
are
those
vertues
which
they
attribute
vntoo
Chryst
?
The
first
is
,
the
loue
of
truthe
.
Wée
knowe
(
saye
they
)
that
thou
arte
true
.
The
seconde
is
,
certeyntie
of
doctrine
.
And
that
(
say
they
)
thou
teachest
the
way
of
God
aright
.
And
the
thirde
is
,
stedfastnesse
and
stoutnesse
of
minde
.
And
thou
carest
for
no
man
,
say
they
.
Wherfore
?
Bicause
thou
respectest
not
any
mans
persone
(
and
this
is
the
fourth
vertue
)
for
thou
(
say
they
)
regardest
not
any
mans
person
.
These
foure
vertues
are
great
,
and
are
required
of
all
Gods
ministers
.
The
loue
of
trueth
dryueth
away
the
darknesse
of
ignoraunce
,
and
maketh
the
truth
too
shine
out
cléere
.
The
certeintie
of
doctrine
makes
vs
that
wée
bée
not
tossed
too
and
fro
with
the
windes
of
variable
doctrine
,
nor
flote
in
the
fondnesse
of
false
reports
.
Stedfastnesse
&
stoutnesse
of
mynde
make
a
man
inuincible
in
his
office
.
When
the
teacher
hathe
no
respecte
of
any
mennes
persones
,
it
maketh
that
the
truthe
can
not
bée
suppressed
for
feare
,
or
for
any
other
thing
.
These
vertues
dooth
the
Lorde
attribute
too
Iohn
the
Baptist
,
and
the
sequele
shewed
,
that
hée
was
endued
with
them
in
déede
.
For
when
Herode
had
taken
away
his
brother
Philips
wife
.
Iohn
boldely
withstoode
him
,
not
fearing
the
persone
or
state
that
Herode
bare
.
For
hée
sayd
:
It
is
not
lawfull
for
thée
too
haue
thy
brothers
wife
:
For
which
thing
he
was
put
too
death
within
a
while
after
.
Such
vertues
had
Helias
also
,
who
resisted
the
wicked
King
Ahab
,
and
sayd
openly
too
his
face
:
It
is
thou
and
thy
fathers
house
that
trouble
Israell
.
But
as
for
those
that
doo
not
this
,
are
more
rightly
too
be
called
hirelings
,
than
true
shepherds
.
Hithertoo
concerning
the
practises
of
Hypocrites
ageynste
Chryste
.
¶
Of
the
second
.
NOw
foloweth
their
question
,
wherewith
they
thinke
too
catche
suche
hold
of
Chryst
,
that
he
cannot
shift
away
from
them
.
Is
it
lawfull
(
say
they
)
too
pay
Tribute
vntoo
Caesar
or
no
?
Héere
they
thoughte
that
of
necessitie
and
simplye
hée
must
haue
aunswered
one
of
these
twoo
things
,
eyther
that
it
was
lauful
,
or
not
lawful
.
If
he
had
sayd
it
had
bin
lawful
,
he
should
haue
displeased
the
people
,
vpon
whom
the
Emperor
had
layd
this
burthen
ageinst
their
willes
:
&
so
the
Pharisies
might
haue
had
a
gap
opened
to
destroy
him
,
when
the
people
had
abandoned
him
.
And
if
hée
had
sayd
it
had
not
bin
lawful
Herods
seruantes
were
at
hand
too
cary
him
foorthwith
as
a
seditious
person
too
bée
punished
.
What
dooth
the
Lord
then
too
this
question
?
He
dooth
twoo
things
.
First
he
rebuketh
them
,
and
afterward
hee
assoyleth
their
question
.
Iesus
(
sayeth
the
Euangelist
)
perceyuing
their
wickednesse
sayd
:
why
tempt
you
mee
yee
Hipocrites
.
Héere
they
found
true
by
their
own
experience
,
the
thing
that
they
had
spoken
too
him
before
in
the
way
of
flatterie
:
thou
respectest
not
the
persons
of
men
.
The
solution
too
their
question
hée
framed
in
this
wise
.
Shew
mee
a
peece
of
the
tribute
money
,
and
they
shewed
him
a
pennie
.
Whose
image
and
inperscription
is
this
,
sayeth
hee
?
They
sayd
vntoo
him
,
Caesars
.
Then
sayd
he
vntoo
them
:
Giue
therfore
vntoo
Caesar
,
the
things
that
are
Caesars
,
&
vntoo
God
those
things
that
are
Gods
.
The
question
is
answered
in
such
wise
,
as
that
neyther
our
Lord
suppresseth
the
truth
,
nor
the
Pharisies
haue
any
holde
too
picke
quarels
too
him
:
Wherfore
béeing
confounded
they
wondered
&
went
their
wayes
.
So
little
can
any
deuise
or
any
craftinesse
preuaile
ageinste
the
Lord
.
But
what
dooth
this
answere
of
Chrystes
teache
vs
?
First
it
putteth
a
difference
betwixte
Cesars
kingdome
and
Gods
kingdome
:
that
is
,
betwéene
the
kingdome
of
the
worlde
and
the
Church
.
Ageine
it
putteth
a
difference
betwéene
the
persones
that
are
chéefe
of
these
twoo
diuers
kingdomes
.
Also
it
teacheth
that
obedience
is
too
bée
perfourmed
in
bothe
kingdomes
:
that
is
too
say
,
that
God
must
haue
his
seruice
in
his
spirituall
kingdome
,
and
that
due
dutifulnesse
must
bée
performed
too
the
ciuil
magistrate
.
In
this
place
I
should
shewe
what
is
due
too
God
,
and
what
too
the
ciuil
magistrate
:
Howbéeit
forasmuche
as
I
haue
often
héeretofore
entreated
of
the
seruice
of
GOD
,
I
wil
now
speake
héere
onely
of
the
Magistrate
,
too
the
intente
wée
may
bée
put
in
minde
how
godly
opinion
wée
ought
too
haue
of
the
magistrate
,
I
will
therefore
say
fiue
things
concerning
the
Magistrate
.
First
from
whence
hée
is
,
and
what
hée
is
.
Secondlye
,
what
conditions
ought
too
belong
too
a
good
Magistrate
.
Thirdly
,
what
is
his
dutie
,
and
what
are
the
endes
of
the
ciuill
gouernemente
:
Fourthlye
,
what
right
the
Magistrate
hath
vppon
the
bodies
and
goodes
of
his
Subiectes
.
And
fiftly
what
the
Subiectes
owe
too
their
Magistrate
.
The
first
that
I
purposed
,
that
is
too
wit
,
from
whence
and
what
the
Magistrate
is
,
is
declared
by
Paule
in
the
thirde
too
the
Romaines
,
where
hée
teacheth
that
the
Magistrate
is
of
God
.
For
there
is
no
power
(
sayth
hée
)
but
of
God
,
and
the
powers
that
are
,
are
ordeyned
of
God
.
Which
thing
truely
is
too
bée
vnderstoode
of
the
rightfull
gouernement
,
and
not
of
the
confusion
that
is
oftentimes
séene
in
states
of
gouernement
for
mennes
wickednesse
.
Therefore
as
long
as
good
Magistrates
guyde
the
helme
,
wée
sée
God
(
after
a
sort
)
present
with
vs
,
and
ruling
vs
by
the
hande
of
those
whom
he
hath
sent
ouer
vs
.
Contrarywise
,
where
vngodly
Magistrates
beare
the
sway
,
verily
the
wickednesse
it selfe
procéedeth
of
the
diuel
and
of
the
lewde
wil
of
the
ruler
:
But
yet
God
beyng
displeased
,
letteth
loose
the
reines
too
tyrants
and
vngodly
persons
,
that
he
may
thereby
reuenge
the
vnthankfulnesse
of
men
.
Thou
hast
from
whence
the
Magistrate
is
:
and
what
he
is
,
the
same
Paule
defineth
:
namely
that
he
is
Gods
ordynance
for
the
wealth
of
his
subiects
,
while
the
good
are
made
much
of
,
and
the
euil
punished
with
bodily
paynes
.
The
seconde
that
I
purposed
vpon
,
was
of
the
conditions
or
properties
of
a
good
magistrate
,
which
in
the
.xij.
of
Exodus
are
counted
foure
.
That
is
too
wit
,
that
a
iudge
or
a
magistrate
should
bée
wise
,
fearing
God
,
true
&
not
couetous
.
Wisdome
must
rule
his
doings
,
lest
in
execution
of
iustice
,
he
may
offend
through
error
,
&
giue
wrong
iudgement
.
The
feare
of
God
must
make
him
haue
an
eye
too
God
in
all
cases
,
and
too
beware
that
he
do
not
any
thing
that
may
offend
him
.
Truth
must
put
him
in
minde
that
he
admit
not
false
interpretations
and
wresting
of
the
lawes
,
nor
giue
eare
too
clawbacks
and
flatterers
.
The
hatred
of
couetousnesse
must
mainteine
sinceritie
and
vpryghte
dealing
in
iudgement
.
For
wheras
are
Iudges
that
wil
bee
brybed
,
ther
farewel
equitie
.
For
if
the
accepting
of
persons
bée
the
marring
of
iudgement
,
that
right
can
take
no
place
:
vndoutedly
couetousnesse
wil
bring
too
passe
,
that
the
iudge
shall
rather
looke
vpon
the
person
than
the
case
.
Therfore
who
soeuer
bearing
office
is
led
with
rewards
,
he
can
not
sée
what
is
rightefull
and
good
.
For
rewards
doo
blinde
the
eyes
of
the
wyse
,
and
peruert
the
woords
of
the
iust
.
And
héervpon
it
is
,
that
Esay
calleth
couetous
iudges
théeues
fellowes
.
The
third
thing
that
I
purposed
concerning
the
Magistrate
,
was
of
his
offce
,
whereof
I
will
now
speake
.
And
I
will
shew
the
dutie
of
a
magistrate
partly
by
the
testimonies
of
the
scripture
,
&
partly
by
the
examples
of
famous
men
that
haue
borne
office
too
their
commendation
.
The
duetie
of
a
magistrate
in
general
,
is
to
bée
a
kéeper
of
Gods
law
,
that
is
a
maynteiner
of
true
religion
.
This
duetie
dooth
the
godly
magistrate
then
fulfil
,
when
after
the
example
of
Dauid
,
Iosias
and
Ezechias
,
he
taketh
away
Idolatrie
and
the
occasions
of
Idolatrie
:
Like
as
Ezechias
brake
the
brasen
serpent
intoo
poulder
:
Iosias
purged
this
Temple
from
diuers
Idols
:
Moyses
brake
the
Calfe
:
And
Dauid
by
exhortations
brought
the
people
too
doo
true
seruice
vnto
God
.
For
sith
the
magistrate
is
ordeyned
of
God
too
bée
Gods
minister
for
the
weale
of
man
:
veryly
he
must
too
his
power
ridde
out
of
the
way
what
things
so
euer
he
séeth
hurtfull
vntoo
man
,
that
the
common
wealth
of
the
realm
and
the
welfare
of
his
subiects
bée
not
impeached
.
Agein
the
magistrate
must
after
the
example
of
Iosias
,
sée
that
true
religion
bée
set
foorth
,
maynteyned
and
spred
abrode
,
and
that
wicked
doctrine
bée
abolished
.
And
although
the
ciuil
magistrate
and
the
minister
of
Gods
woorde
bée
two
distinct
offices
:
yet
in
this
point
they
both
may
and
must
agrée
,
too
séeke
toogither
the
glory
of
God
and
the
welfare
of
mankinde
:
but
yet
kéeping
the
lawfull
meanes
of
either
of
their
callings
:
that
is
too
wit
,
that
the
ciuil
magistrate
endeuer
too
take
away
wickednesse
,
and
aduaunce
Gods
glorie
by
commaundement
and
sworde
:
and
that
the
minister
of
Gods
woorde
by
teaching
,
exhorting
,
rebuking
and
threatning
.
Furthermore
bicause
religion
can
not
bée
maynteyned
without
teachers
and
lerners
.
It
is
the
magistrates
duetie
too
set
vp
schooles
,
and
too
maintein
them
with
liuings
,
that
the
teachers
and
lerners
may
apply
them selues
too
the
studie
of
godlinesse
.
Besides
this
,
the
examples
of
Ezechias
,
and
of
the
King
of
Niniuie
,
doo
warne
the
Magistrate
,
that
hée
should
by
solemne
prayers
vntoo
God
,
and
by
true
conuersion
too
the
Lorde
,
endeuer
too
turne
away
Gods
wrath
eyther
present
or
at
hand
.
And
these
things
are
too
bée
referred
too
that
part
of
the
law
which
chéefly
concerneth
religion
.
And
as
perteyning
too
the
outwarde
ciuill
state
:
The
office
of
a
good
Magistrate
in
his
common
weale
,
is
all
one
with
the
office
of
an
honeste
housholder
in
his
house
:
that
is
too
wit
,
that
like
as
the
goodman
of
the
house
ruleth
his
children
in
nurture
,
chastiseth
the
stubborne
,
maketh
muche
of
the
good
,
dealeth
rewards
among
them
,
&
(
too
bée
bréefe
)
bendeth
himselfe
wholly
too
this
,
that
his
houshold
may
appéere
too
be
as
wel
ordered
as
can
bée
:
euen
so
must
the
magistrate
doo
in
his
common
weale
,
that
hée
may
rightly
bée
called
the
father
of
his
realme
.
But
if
any
man
desire
too
haue
the
dueties
of
a
Magistrate
reckened
vp
vntoo
him
:
Let
him
knowe
that
the
first
dutie
of
a
Magistrate
is
desire
of
peace
,
that
we
may
serue
God
in
quietnesse
,
&
abolish
superstitions
whiche
corrupt
the
true
religion
,
and
are
a
hinderaunce
too
true
godlynesse
.
The
second
dutie
of
a
Magistrate
is
,
that
euery
man
doo
his
duetie
aright
,
whiche
cannot
bée
doone
,
but
where
the
lawes
are
in
force
,
&
thorowly
executed
.
For
too
make
lawes
and
not
too
put
them
in
execution
,
is
the
destruction
of
common
weales
.
Wherefore
as
it
is
lawfull
for
the
Magistrate
too
make
honest
lawes
:
so
hée
must
take
heede
,
that
they
bée
not
despised
,
whiche
thing
commeth
too
passe
when
they
are
not
executed
.
The
thirde
duetie
is
too
punishe
offenders
,
and
too
defende
the
giltlesse
,
according
too
the
tenor
of
the
lawes
,
and
the
moderation
of
wise
men
.
By
these
things
it
is
easie
too
gather
what
are
the
ends
the
Magistrates
serue
for
:
namely
that
hée
is
ordeyned
on
Gods
behalfe
,
for
the
profit
of
the
Churche
and
of
common
weales
.
Wherfore
it
is
wel
sayde
,
that
a
Prince
ought
too
haue
a
care
of
gouernemente
,
of
religion
,
and
of
his
owne
house
.
The
fourth
thing
that
I
promised
too
intreat
of
,
is
,
the
right
of
the
Magistrate
ouer
the
bodies
and
goods
of
his
Subiects
.
Xenophon
the
Philosopher
bindeth
a
Magistrate
vntoo
this
Law
:
A
King
must
bée
ledde
,
not
by
affection
but
by
Lawe
.
Wheruppon
it
foloweth
,
that
the
Magistrate
hath
so
muche
power
ouer
his
Subiects
and
their
goodes
,
as
the
lawes
that
are
agréeable
too
the
ten
commaundements
and
too
the
lawe
of
nature
,
doo
permit
and
beare
with
.
Therefore
hée
hath
power
and
authoritie
(
according
vntoo
the
fourth
commaundement
)
too
commaund
his
Subiectes
néedfull
dueties
,
whiche
are
for
the
safegarde
of
the
common
weale
,
and
the
profite
of
euery
persone
.
Nowe
remayneth
that
whiche
I
purposed
in
the
fifth
place
,
concerning
the
duetie
of
Subiectes
towardes
their
Magistrate
.
The
duetie
of
the
Subiecte
towarde
the
Magistrate
,
may
bée
brought
intoo
foure
pointes
:
That
the
firste
may
bée
(
according
too
the
fourth
commaundement
)
too
honor
the
Magistrate
:
that
is
too
say
,
too
regarde
him
and
reuerence
him
as
the
minister
and
liuetenant
of
GOD
:
so
as
thou
honor
him
,
feare
him
,
haue
a
good
opinion
of
him
,
construe
his
scapes
in
the
better
parte
,
&
not
backbite
the
Magistrate
,
as
the
rascall
sort
are
wont
too
doo
.
For
that
is
streightly
forbidden
by
Gods
woord
.
Curse
not
the
Prince
of
the
people
.
Under
the
name
of
curse
are
signified
all
slaunders
and
backbitings
.
The
seconde
,
too
obey
his
proclamations
and
statutes
,
as
wel
in
paying
tributes
,
as
also
in
other
things
,
so
farre-foorth
as
thou
mayst
lawfully
without
impeachement
of
religion
&
of
the
law
of
Nature
.
Héeruntoo
perteyneth
this
saying
of
Paul
:
warn
them
too
submit
themselues
too
rule
&
power
too
obey
the
officers
,
and
too
bée
redy
too
all
good
woorkes
.
The
thirde
too
pray
for
Magistrates
.
Exhort
them
(
sayeth
Paule
)
aboue
all
things
too
make
prayers
,
supplications
,
intercessions
&
thanksgiuing
for
all
men
,
for
kings
,
&
for
all
that
are
in
authoritie
,
that
wee
may
liue
a
quiet
and
peaceable
life
,
in
all
godlinesse
and
honestie
.
The
fourth
,
not
too
rush
intoo
the
office
of
the
Magistrate
:
but
too
refer
the
discussing
of
matters
too
the
discretion
of
the
Magistrate
,
if
any
thing
séeme
too
perteine
too
the
welfare
of
the
Realme
.
And
thus
muche
concerning
the
magistrate
.
God
graunt
vs
grace
that
we
may
yéeld
bothe
true
seruice
vntoo
God
,
and
duetifull
obedience
too
our
Magistrates
through
Iesus
Chryste
our
Lord
,
too
whom
bée
glory
for
euermore
.
Amen
.
Vpon
the
.xxiiij.
Sunday
after
Trinitie
.
¶
The
Gospell
.
Math.
ix
.
WHile
Iesus
spake
vntoo
the
people
:
Beholde
there
came
a
certeine
ruler
,
and
woorshipped
him
,
saying
:
my
Daughter
is
euen
nowe
disceased
,
but
come
and
lay
thy
hande
vppon
hir
,
and
shee
shal
liue
.
And
Iesus
arose
and
followed
him
,
and
so
did
his
Disciples
.
And
beholde
a
woman
whiche
was
diseased
with
an
issue
of
bloude
twelue
yeares
,
came
behind
him
,
&
touched
the
hemme
of
his
vesture
.
For
shee
sayde
within
hir selfe
:
If
I
maye
touche
but
euen
hys
vesture
onely
,
I
shall
bee
safe
.
But
Iesus
turning
him
aboute
,
and
when
he
sawe
hir
,
hee
sayd
:
Daughter
,
bee
of
good
comforte
,
thy
fayth
hathe
made
thee
safe
.
And
the
woman
was
made
whole
euen
the
same
time
.
And
when
Iesus
came
intoo
the
rulers
house
,
and
sawe
the
Minstrels
and
people
making
a
noyse
,
he
sayde
vntoo
them
:
get
you
hence
,
for
the
mayde
is
not
dead
but
sleepeth
.
And
they
laughed
him
too
scorne
.
But
when
the
people
were
put
forth
,
hee
went
in
,
and
tooke
hir
by
the
hand
,
and
sayde
:
Damosell
arise
.
And
the
Damosel
arose
.
And
this
noyse
was
abroade
in
all
that
lande
.
The
exposition
of
the
Text.
IN
this
Gospel
it
is
manifestly
described
how
our
Lorde
succoureth
hys
Churche
that
is
vnder
the
crosse
.
For
looke
howe
Chryste
our
Sauiour
was
minded
towardes
this
Ruler
,
and
towardes
this
afflicted
woman
:
euen
so
also
is
hée
minded
towardes
mée
and
thée
,
yea
and
towards
all
folke
that
after
the
example
of
these
persones
(
that
is
too
wit
,
of
this
ruler
and
this
woman
)
doo
flée
too
him
,
according
too
that
Prophesie
of
Ioell
concerning
Chryst
:
All
that
cal
vppon
the
name
of
the
Lord
shall
bée
saued
.
With
this
Prophesie
doo
both
Chrysts
woords
and
his
déeds
agrée
.
His
woords
are
:
Come
vntoo
mée
all
yée
that
labour
and
are
loden
,
and
I
will
refresh
you
.
His
déedes
are
euery
where
too
bée
met
withall
:
Hée
healeth
the
blinde
,
hée
clenseth
the
Lepers
,
and
héereth
this
Iairus
,
and
this
woman
,
and
hée
succoureth
those
that
call
vppon
him
.
This
therefore
is
the
summe
of
this
Storie
,
that
oure
Lorde
woorketh
twoo
miracles
:
Hée
healeth
a
woman
that
had
bin
diseased
twelue
yeares
:
and
hée
rayseth
the
dead
Daughter
of
this
Iairus
.
In
both
these
déeds
he
sheweth
what
minde
he
beareth
towards
all
folke
.
The
places
are
thrée
.
-
1
The
example
of
this
woman
,
hir
state
,
faith
,
supplication
and
healing
.
-
2
The
example
of
Iairus
&
the
raysing
of
the
dead
mayd
.
-
3
The
mockage
,
wherthrough
Chryst
was
skorned
of
his
enimies
.
¶
Of
the
firste
.
ALthoughe
that
in
the
Gospell
the
Ruler
Iairus
bée
mencioned
firste
for
comming
too
Chryste
:
yet
notwithstanding
I
will
speake
first
of
this
woman
that
had
the
blouddie
issue
,
bicause
shée
is
placed
in
the
middes
of
the
Storie
of
this
Ruler
.
Therefore
there
are
in
this
woman
foure
things
too
bée
noted
:
First
hir
estate
:
secondly
hir
fayth
:
thirdly
hir
supplication
:
and
fourthly
the
healing
of
the
disease
wherewith
shée
was
combered
.
Of
whiche
things
,
eche
one
conteyneth
a
seuerall
lesson
and
admonishement
.
The
state
of
the
woman
was
this
:
first
shée
was
a
simple
and
a
feareful
woman
:
secondely
shée
had
bin
combered
.xij.
yeares
with
an
issue
of
blud
,
wherby
it
is
easie
too
coniecture
how
sore
shée
was
for
spent
&
weakned
.
He
that
is
combered
but
one
mooneth
with
so
gréeuous
a
disease
,
is
miserable
,
and
afflicted
inough
:
and
what
shall
wée
say
then
of
this
woman
that
was
troubled
so
many
yeres
?
Thirdly
Marke
addeth
that
she
had
suffered
many
things
at
the
Phisitians
hands
,
of
whom
some
with
one
medicine
&
some
with
another
had
martyred
the
silie
woman
piteously
.
And
for
a
vauntage
she
had
by
this
time
spent
al
hir
substance
vpon
them
,
so
that
by
this
most
gréeuous
disease
shée
was
brought
too
vtter
beggerie
:
&
yet
al
those
expenses
had
don
hir
no
good
,
but
rather
she
was
euery
day
woorse
than
other
.
The
remorse
of
conscience
had
made
this
bodily
disease
of
hirs
more
bitter
.
For
wheras
the
scripture
sayth
,
that
he
which
sinneth
ageinst
the
Lorde
,
falleth
intoo
the
hands
of
the
Phisitian
:
What
could
she
thinke
else
than
the
god
had
cast
hir
away
?
This
was
the
state
of
this
woman
,
harde
inough
,
disease
of
bodye
,
gnawing
of
conscience
,
beggerie
and
contempt
.
But
was
she
therefore
an
abiect
before
God
?
Did
Christ
shake
hir
off
for
al
that
?
No
surely
.
For
he
came
for
the
afflicted
:
he
came
for
sinners
.
Let
vs
therfore
take
courage
at
this
womans
example
,
too
rayse
our selues
in
our
miseries
.
Let
vs
acknowledge
gods
iust
wrath
ageinst
vs
for
our
sinnes
:
we
haue
herd
what
was
this
womans
state
:
now
foloweth
hir
faith
.
She
came
behinde
him
and
touched
the
hem
of
his
garment
,
for
she
thought
within
hir selfe
:
If
I
may
touch
but
the
hem
of
his
garment
,
I
shal
be
safe
.
This
saying
of
hirs
declareth
sufficiently
,
what
maner
of
faith
she
had
.
She
persuaded
hir selfe
for
a
certeintie
,
that
if
she
might
touch
but
the
hem
of
his
garment
she
should
atteine
too
health
.
How
came
shée
by
so
great
fayth
?
By
the
vniuersall
promisse
whiche
shée
applyed
too
hir selfe
.
Doutlesse
she
knewe
this
promisse
of
Chryste
:
Come
vntoo
me
all
yée
.
&c.
Héere
she
first
attributeth
too
Chryste
the
prayse
of
truthe
:
Secondly
,
shée
applieth
the
generall
saying
too
hir selfe
,
in
this
wyse
.
He
calleth
all
folkes
vntoo
him
,
he
promiseth
helpe
in
generall
too
all
,
he
will
refreshe
all
that
are
combered
.
I
am
one
of
those
that
are
combered
,
I
am
one
of
that
multitude
which
he
calleth
wholy
vntoo
him
.
Therfore
I
verely
beléeue
he
will
helpe
me
.
Wée
sée
how
this
woman
stirred
vp
hir
faith
:
Now
wil
wée
apply
this
too
vs
.
As
often
as
the
crosse
pincheth
thée
,
either
within
or
without
,
acknowledge
this
crosse
too
bée
as
a
certeyne
Sermon
,
whereby
thy
miserie
and
damnation
is
set
before
thine
eyes
.
Secondly
,
beholde
the
woord
of
promise
and
the
examples
,
and
thinke
that
God
is
no
accepter
of
persons
,
but
that
he
will
haue
mercie
on
all
men
in
Chryst
Iesu
.
With
this
confidence
fall
vppon
Chryst
,
and
persuade
thy selfe
that
he
will
héere
thée
and
graunt
thée
thy
requeste
,
if
thou
aske
not
poyson
,
that
is
too
say
,
if
thou
aske
not
that
which
will
do
thée
no
good
,
or
which
may
hinder
Gods
glorie
.
And
apply
vntoo
thy selfe
this
saying
:
Come
vntoo
me
al.
&c.
which
thing
when
thou
hast
doone
,
thou
shalt
féele
comfort
.
But
this
woman
had
Chryst
present
and
sawe
him
with
hir
eyes
?
but
he
is
farre
from
me
.
This
a
temptation
of
the
fleshe
:
ageynst
which
set
thou
first
Chrysts
promisse
:
I
am
with
you
too
the
ende
of
the
world
.
And
secondly
,
that
which
the
Lord
said
too
Thomas
.
Blissed
are
they
that
beléeue
and
sée
not
.
And
moreouer
,
that
Chryste
is
no
accepter
of
persones
,
and
howe
by
certeine
examples
when
he
was
héere
in
the
fleshe
,
he
shewed
howe
he
would
deale
with
the
rest
that
should
call
vpon
him
.
But
I
am
a
great
sinner
:
I
beléeue
thée
.
But
Chryst
came
intoo
the
world
too
saue
sinners
.
So
sayth
he
first
him selfe
:
I
came
not
too
call
the
rightuous
,
but
the
sinners
too
repentance
.
Paule
repeting
this
,
sayeth
:
It
is
a
sure
saying
and
woorthy
too
bée
embraced
of
all
men
,
that
Chryst
Iesus
came
intoo
this
world
too
saue
sinners
.
Also
healthfull
grace
appéered
vntoo
all
men
.
Then
let
vs
behold
the
examples
of
Gods
mercie
.
Adam
had
cast
him selfe
and
all
the
whole
worlde
into
damnation
:
Neuerthelesse
,
he
repenteth
and
is
receiued
.
Paule
persecuted
Chrystes
Churche
.
Peter
denyed
Chryst
:
and
Manasses
hadde
defyled
him selfe
with
horrible
Idolatries
,
and
with
plentiful
bloudshed
of
the
saincts
:
and
yet
all
these
vppon
their
repentance
were
receyued
into
fauor
.
Wherby
is
shewed
how
true
this
saying
is
in
the
Prophet
:
As
truely
as
I
liue
(
sayeth
the
Lorde
)
I
will
not
the
death
of
the
sinner
,
but
that
hée
should
turne
and
liue
.
Héereuntoo
make
also
these
earneste
assurances
of
Chryste
:
Uerely
,
verely
,
I
say
vnto
you
,
hée
that
beléeueth
in
mée
shall
not
perishe
but
haue
life
euerlasting
.
Set
thou
these
sentences
and
these
examples
ageinst
the
thoughte
of
the
greatnesse
of
thy
sinnes
,
and
knowe
thou
that
Gods
mercye
excéedeth
the
hugenesse
of
sinne
,
and
that
grace
aboundeth
aboue
misdéede
.
But
I
know
not
whither
I
am
predestinate
.
This
is
the
sorest
temptation
and
commeth
euen
from
Sathan
himself
.
Who
is
falne
?
Adam
&
his
posteritie
:
For
wée
were
in
him
as
in
the
generall
lump
of
all
mankind
.
Who
receyued
the
promisse
?
was
it
not
Adam
?
Then
euen
as
thou
arte
falne
in
Adam
:
so
art
thou
partaker
with
him
of
the
promisse
,
so
that
thou
wilt
giue
credite
too
the
woord
of
promisse
.
Ageine
,
it
is
a
cléer
saying
of
Paule
:
God
would
that
all
men
should
bée
saued
and
come
too
the
knoweledge
of
his
truthe
.
Héereuntoo
also
maketh
it
,
that
Chryste
giueth
a
generall
commaundement
too
his
Disciples
:
Go
yée
intoo
the
whole
worlde
and
preache
the
Gospel
:
hée
that
beléeueth
and
is
baptized
shal
bée
saued
,
and
hée
that
beléeueth
not
shal
bée
damned
.
But
fayth
is
the
gift
of
God
,
whiche
hée
giueth
too
whome
hée
will
:
Sée
howe
manye
things
the
fleshe
deuiseth
too
shut
himselfe
out
of
the
way
of
Saluation
.
Fayth
is
Gods
gifte
:
but
it
is
bestowed
in
this
wise
.
Hee
setteth
his
woorde
foorthe
vntoo
thée
,
and
biddeth
thée
beléeue
it
,
and
in
thy
thought
will
hee
woorke
effectuallye
.
But
take
than
héede
that
wyth
the
Iewes
thou
resist
not
the
holy
Ghost
,
which
thing
Stephen
chargeth
his
owne
Nation
wythall
.
When
Chryste
looked
vppon
the
Citie
of
Hierusalem
,
and
thought
vppon
the
desolation
therof
,
hée
wept
and
sayde
:
How
often
would
I
haue
gathered
thée
toogither
as
the
Hen
gathereth
hir
Chickens
,
and
thou
wouldest
not
?
Beholde
Chryst
wil
,
and
hée
willeth
none
other
thing
than
the
Father
willeth
.
What
would
hée
?
Gather
the
children
of
Hierusalem
too
his
shéepeholde
.
But
Hierusalem
béeing
deceyued
by
hir
owne
seducers
and
false
Prophetes
,
woulde
not
:
Hierusalem
béeing
caught
with
the
bayte
of
riches
,
power
,
pleasures
,
and
cares
of
this
worlde
,
would
not
obey
Chryst
hir
shéepeherd
.
Wherfore
as
shée
perished
by
the
iust
iudgement
of
god
:
so
perished
shée
by
hir
own
default
.
Wherfore
trusting
too
Gods
promises
(
specially
being
vniuersall
)
and
confirming
our selues
with
examples
:
Let
vs
with
this
woman
flée
vntoo
Chryste
in
oure
sorowes
and
afflictions
:
so
wil
it
come
too
passe
that
we
shal
find
help
in
time
conuenient
.
Wée
haue
séene
the
faith
of
this
woman
▪
Now
let
vs
look
vpon
that
which
I
sayd
was
too
bée
considered
in
the
third
place
,
concerning
this
woman
:
namely
,
what
maner
of
prayer
or
supplication
this
woman
made
.
Shée
holdes
hir
peace
,
shée
speakes
too
hir selfe
,
&
shée
dooth
no
more
but
touche
the
hem
of
Iesus
garmente
.
Héere
is
no
prayer
too
bée
herd
of
vs
.
True
it
is
in
déed
:
héere
are
recited
no
woordes
of
praying
:
howbéeit
héere
bée
signes
of
one
that
prayeth
,
and
the
effectes
of
prayer
.
The
tokens
or
signes
are
that
shée
commeth
too
him
,
toucheth
the
hem
of
his
garment
,
and
within
hir selfe
,
thinketh
of
his
gentlenesse
and
from
the
bottome
of
hir
hart
wisheth
too
obteine
mercie
.
Chryst
heard
this
wishe
no
lesse
than
if
it
had
bin
a
moste
earnest
prayer
.
The
effects
that
ensued
it
were
comforte
and
healing
.
Wée
reade
also
of
Moyses
,
that
though
hée
moued
not
his
lippes
:
yet
the
Lord
sayd
vntoo
him
,
wherfore
cryest
thou
vntoo
mée
?
Wherby
we
are
taught
that
the
prayer
whiche
perceth
the
clouds
is
not
a
wagging
of
the
lips
,
nor
a
babling
of
woords
,
&
much
talke
:
but
rather
an
humble
lifting
vp
of
the
minde
too
God
,
in
which
any
thing
is
desired
of
God
through
fayth
in
Chryste
.
This
thing
is
confirmed
by
the
witnesse
of
Dauid
,
who
saith
:
Too
thée
(
O
Lord
)
haue
I
lift
vp
my
soule
.
Moreouer
,
for
as
muche
as
there
is
no
greater
seruice
of
God
,
than
too
call
vppon
him
aright
,
and
that
it
behoueth
the
godly
too
bée
occupied
continually
therin
:
I
will
bréefly
say
somewhat
concerning
right
inuocation
.
I
told
a
little
before
what
true
prayer
is
:
nowe
will
I
shewe
what
conditions
praying
ought
too
haue
continually
.
There
be
fiue
continual
conditions
&
as
it
were
properties
of
a
godly
prayer
,
which
are
these
.
First
after
what
sort
our
mind
must
be
framed
too
pray
.
Secondly
what
shoulde
moue
vs
and
prouoke
vs
too
pray
.
Thirdly
whom
wée
ought
too
cal
vpon
.
Fourthly
vpon
what
foundation
wée
should
ground
our selues
when
wée
preace
intoo
Gods
sight
too
pray
.
And
fifthly
,
what
is
too
bée
sought
,
and
when
with
condition
,
&
when
without
condition
.
The
first
.
Our
mind
must
bée
framed
in
this
wise
:
First
wée
must
put
of
all
thought
of
glorying
in
our selues
,
like
as
this
woman
acknowledged
nothing
but
filthinesse
in
hir selfe
.
Secondly
wée
must
féele
our
néedinesse
,
whiche
this
afflicted
woman
felt
very
great
in
hir selfe
.
Then
lette
a
man
with
true
repentance
cast
him selfe
down
before
God
,
&
that
rather
in
minde
than
in
bodye
.
That
this
woman
did
so
,
it
appered
in
that
she
came
behind
him
.
Lastly
let
the
minde
be
kindled
too
pray
by
assured
fayth
.
For
except
a
man
bring
stedfast
faith
with
him
,
he
wasteth
his
woordes
rather
than
praieth
.
And
it
is
manifest
by
the
promises
,
that
this
woman
brought
such
a
kind
of
faith
with
hir
vntoo
the
Lord
.
The
second
.
The
causes
that
may
moue
vs
too
pray
,
are
many
.
This
woman
without
doubt
thought
vppon
Gods
commaundement
,
in
whiche
he
earnestly
requireth
this
seruice
at
our
hands
.
Ageine
,
she
was
not
ignorant
of
the
promises
.
Otherwise
she
had
not
come
foorth
too
praying
with
so
great
confidence
.
Whatsoeuer
you
shal
aske
in
my
name
,
(
sayth
Chryst
)
my
Father
will
giue
it
you
.
Besides
this
,
she
had
felte
the
Diuels
tyrannie
,
and
hir
owne
néedinesse
,
whereby
shée
was
moued
too
séeke
helpe
of
him
,
who
onlye
is
able
too
helpe
.
Also
shée
considered
the
examples
.
Shée
sawe
howe
Iairus
had
made
sute
vntoo
the
Lord
for
his
daughters
health
,
and
many
other
examples
did
she
thinke
vppon
.
By
these
and
many
other
causes
she
was
stirred
vp
too
praye
.
Therfore
let
vs
also
bée
stirred
too
yéeld
vntoo
God
this
seruice
of
Inuocation
.
First
by
the
commaundement
of
God
:
Secondly
by
the
promises
:
Thirdly
thinking
vppon
the
Diuels
tyrannie
:
Fourthly
by
féeling
our
owne
miserie
and
néedynesse
:
and
fiftly
by
the
examples
of
the
saincts
.
The
third
:
Who
is
too
bée
called
vppon
?
Only
God
,
who
is
the
Father
,
the
Sonne
,
and
the
holy
Ghoste
.
For
neither
Angels
nor
men
are
too
bée
called
vpon
.
For
this
is
the
euerlasting
commaundement
of
God
:
Call
vppon
me
in
the
day
of
trouble
.
Also
:
Thou
shalt
woorship
the
Lord
thy
God
and
him
only
shalt
thou
serue
.
For
too
call
vppon
any
creature
,
it
is
rank
Idolatrie
,
for
which
the
world
is
horribly
punished
,
bicause
such
Idol
seruice
is
high
blasphemie
ageinst
God
.
The
fourth
:
There
is
good
cause
too
demaund
vpon
what
foundation
wée
may
ground
our selues
too
preace
intoo
Gods
sight
.
For
if
wée
looke
vppon
our selues
,
our
owne
confusion
and
shame
will
fray
vs
away
from
praying
.
Ageyne
,
the
scripture
sayth
:
God
héereth
not
the
sinners
.
Certeine
it
is
that
no
man
trusting
vppon
his
owne
woorthynesse
,
is
able
too
pray
.
Wherfore
that
onely
Mediator
betwéene
God
and
man
Chryst
Iesus
is
too
bée
sought
vntoo
,
who
offereth
him selfe
too
bée
our
spokesman
,
when
he
sayeth
:
Whatsoeuer
you
shall
aske
of
the
father
in
my
name
,
he
shall
giue
it
you
.
Through
the
woorthinesse
of
him
therfore
haue
wée
accesse
too
God
the
father
.
The
fifte
:
What
is
too
bée
prayed
for
?
Thrée
kinde
of
things
are
too
bée
sought
for
by
prayer
,
and
thrée
kinde
of
things
are
too
bée
wished
awaye
by
prayer
.
First
wée
must
pray
that
Gods
glorie
may
bée
reuerenced
amongs
men
.
Secondly
wée
muste
pray
for
soule
health
,
and
thirdly
for
things
necessarie
too
the
maintenaunce
of
this
present
life
.
And
contrarywise
,
we
must
wish
away
,
firste
whatsoeuer
hindreth
Gods
glory
:
secondly
whatsoeuer
is
ageinst
our
saluation
:
and
thirdly
whatsoeuer
is
troublesome
too
vs
in
this
life
.
Let
vs
assure
our selues
wée
shall
obteine
these
things
,
and
specially
those
which
are
set
in
the
first
and
second
place
.
The
good
things
or
bad
things
of
the
third
kind
must
be
praied
for
or
wished
away
,
with
condition
that
Gods
glorie
bée
not
diminished
,
nor
our
owne
saluation
hindred
.
The
fourth
thing
that
I
purposed
vppon
concerning
this
woman
,
is
the
healing
of
hir
.
Wherin
is
too
bée
tolde
what
Christ
sayd
and
did
,
and
what
had
happened
vntoo
hir
.
What
sayd
Chryst
?
Daughter
bée
of
good
comfort
,
thy
fayth
hath
made
thée
whole
.
And
in
so
saying
he
healed
the
woman
by
his
diuine
power
.
What
happened
too
the
woman
?
And
the
woman
was
made
whole
from
that
houre
?
Héere
wée
haue
many
things
.
First
,
that
those
which
beléeue
,
are
adopted
Gods
children
,
according
too
this
text
.
Too
as
many
as
beléeued
on
his
name
,
he
gaue
power
too
become
the
sonnes
of
God
.
Secondly
in
what
sort
Chryst
is
minded
towards
the
afflicted
.
Thirdly
that
faith
obteyneth
any
thing
of
God
.
And
fourthly
that
Chryst
sheweth
héere
the
power
of
his
owne
Godhead
,
vttereth
his
wil
,
manifesteth
his
office
,
and
confirmeth
the
truthe
of
his
Gospel
.
Of
these
things
I
will
speake
no
more
,
bicause
of
the
shortnesse
of
the
time
.
¶
Of
the
second
.
ALso
in
this
Ruler
Iairus
wée
haue
an
example
of
fayth
,
Inuocation
,
Confession
,
and
Hope
.
Beholde
there
came
a
certeine
Ruler
.
Héer
hast
thou
his
faith
,
and
worshipped
him
,
Héer
hast
thou
the
fruit
of
faith
,
Inuocation
.
These
two
conteine
confession
.
Lorde
(
sayth
he
)
my
daughter
is
euen
nowe
deceased
:
but
come
and
lay
thy
hande
vppon
hir
,
and
she
shall
liue
.
Behold
with
how
great
hope
he
praieth
.
Wée
then
may
lerne
héereby
too
repaire
vntoo
Chryst
in
our
necessities
,
too
call
vppon
him
by
faith
,
too
confesse
him
,
and
too
assure
our selues
that
wée
shall
obteine
of
him
whatsoeuer
is
for
our
welfare
.
But
what
dooth
Chryst
?
He
foloweth
him
.
And
when
Iesus
came
intoo
the
house
of
the
Ruler
,
and
sawe
the
minstrels
and
the
people
making
a
noyse
,
he
sayde
:
Get
yee
hence
.
And
when
the
people
were
put
foorth
:
he
sayd
too
the
Damsel
:
Damsel
arise
.
And
the
Damsel
arose
:
and
the
fame
héereof
was
bruted
ouer
all
that
countrey
.
Bicause
the
circumstances
of
this
example
doo
almost
in
all
poyntes
agrée
with
the
example
of
the
woman
:
Let
the
things
that
I
haue
spoken
alredy
concerning
the
woman
,
suffise
at
this
time
.
¶
Of
the
third
.
WHen
Chryste
sayde
:
the
mayd
is
not
dead
,
but
sleepeth
,
they
skorned
him
.
Héere
let
vs
looke
vpon
thrée
things
.
First
that
the
world
not
only
is
vnthankful
towards
Christ
his
benefactor
,
but
also
laughed
him
too
skorne
.
And
why
so
?
bicause
the
world
is
blind
,
and
therefore
cannot
iudge
aright
of
Chrysts
doctrine
and
dooing
.
The
fleshly
man
perceyueth
not
the
things
that
are
of
Gods
spirit
.
Flesh
hath
no
tast
but
of
flesh
.
The
wisedome
of
the
fleshe
is
at
enmitie
with
God
.
Therefore
vnlesse
wée
will
go
astray
and
become
skorners
with
the
world
,
let
vs
herken
too
the
Gospell
,
that
our
mind
may
bée
more
rightly
instructed
concerning
Gods
woorkes
.
The
second
thing
which
wée
ought
héere
not
only
too
looke
vppon
but
also
too
wonder
at
,
is
that
Chryst
neuerthelesse
procéedeth
in
his
holy
purpose
.
Hée
is
not
driuen
away
with
neuer
so
great
vnthankfulnesse
of
the
world
,
that
he
should
forsake
his
Churche
.
He
beareth
rule
euen
in
the
middes
of
his
enimies
.
The
thirde
thing
that
he
teacheth
to
bée
obserued
héere
,
is
Chrysts
example
.
Therefore
if
wée
bée
skorned
for
our
profession
,
let
vs
looke
vppon
the
sonne
of
God
,
and
let
vs
set
light
by
these
skornes
,
which
are
the
Diuels
dizardes
.
The
malice
of
the
world
must
not
trouble
vs
,
but
the
example
of
gods
sonne
must
encourage
vs
:
for
he
is
with
vs
according
too
his
promisse
:
I
will
be
with
you
vntoo
the
end
of
the
world
.
Untoo
this
our
onely
mediatour
toogither
with
the
Father
and
the
holy
Ghost
bée
honour
and
glory
for
euer
and
euer
.
Amen
.
Vpon
the
.xxv.
Sunday
after
Trinitie
.
The
Gospell
.
Math.
xxiiij
.
WHen
yee
therefore
shall
see
the
abhomination
of
desolation
,
spoken
of
by
Daniell
the
Prophete
,
standing
in
the
holy
place
:
let
hym
that
readeth
it
,
vnderstand
it
.
Then
let
them
which
bee
in
Iewry
flee
intoo
the
Mountaines
.
And
let
him
whiche
is
on
the
house
top
,
not
come
downe
too
fetche
any
thing
out
of
his
house
.
Neyther
let
him
which
is
in
the
fielde
,
returne
back
too
fetch
his
clothes
.
Woe
shall
bee
in
those
dayes
too
them
that
are
with
Childe
,
and
too
them
that
giue
sucke
.
But
praye
that
your
flighte
bee
not
in
the
Winter
,
neyther
on
the
Sabboth
day
.
For
then
shall
bee
greate
tribulation
,
suche
as
was
not
from
the
beginning
of
the
world
too
this
time
,
nor
shall
bee
.
Yea
,
and
except
those
dayes
shoulde
bee
shortned
,
there
should
no
fleshe
be
saued
:
but
for
the
chosens
sake
,
those
dayes
shal
be
shortned
.
Then
if
anye
man
shall
say
vntoo
you
:
Loe
heere
is
Chryste
,
or
there
is
Chryst
,
beleeue
it
not
.
For
there
shal
arise
false
Christes
,
and
false
Prophets
,
and
shall
doo
great
miracles
and
wonders
.
In
so
muche
,
that
if
it
were
possible
,
the
very
elect
shoulde
bee
deceyued
.
Beholde
I
haue
tolde
you
before
.
Wherefore
if
they
shall
say
vntoo
you
:
beholde
hee
is
in
the
Deserte
,
go
not
foorth
:
beholde
hee
is
in
the
secrete
places
,
beleeue
not
.
For
as
the
Lightning
commeth
out
of
the
East
,
and
shyneth
intoo
the
West
:
so
shal
the
comming
of
the
sonne
of
man
be
.
For
whersoeuer
a
dead
carkasse
is
,
euen
thither
will
the
Eagles
resorte
.
The
exposition
of
the
Text.
THis
Sermon
of
our
Lords
,
conteyneth
a
notable
admonition
,
verie
necessarie
in
this
perillous
time
.
For
séeing
that
Paule
sayeth
:
whatsoeuer
things
are
written
,
are
written
for
our
lerning
:
there
is
no
reason
we
should
think
that
these
things
are
spoken
and
written
for
the
Iewes
only
:
But
rather
for
vs
who
are
now
néerer
the
latter
day
than
the
Iewes
were
.
This
Sermon
is
bothe
moste
dreadfull
and
also
most
comfortable
.
For
in
respect
of
the
vngodly
and
suche
as
repent
not
,
no
Sermon
can
bée
more
terrible
,
for
it
threatneth
horrible
punishment
vntoo
them
.
But
in
respecte
of
the
godly
and
those
that
repente
,
this
sermon
is
ful
of
comfort
.
For
it
promiseth
deliueraunce
from
all
these
miseries
.
When
yée
sée
these
things
(
sayth
he
)
lift
vp
your
heads
,
for
your
redemption
is
at
hand
.
The
occasion
of
this
sermon
was
a
double
demaund
of
Chrysts
Disciples
:
who
taking
occasion
vppon
his
foretelling
of
the
destruction
of
Hierusalem
(
whereof
the
Prophesie
goeth
before
in
the
self
same
Chapter
)
demaunded
of
him
first
when
that
should
come
too
passe
,
and
afterwarde
what
signe
shoulde
go
before
the
Lords
comming
.
Unto
these
questions
the
Lorde
answereth
,
not
according
as
their
fleshly
desire
required
,
but
according
as
hée
knewe
too
bée
profitable
for
their
instruction
too
their
soule
helth
.
The
summe
of
this
Sermon
is
,
that
Chryst
foretelleth
the
time
of
the
destruction
of
Hierusalem
,
and
sheweth
the
tokens
of
his
comming
vntoo
Iudgemente
.
The
places
are
twoo
.
-
1
Chrystes
answere
and
his
foresaying
.
-
2
The
vse
of
this
Doctrine
.
¶
Of
the
first
.
CHrysts
answere
hath
.ij.
parts
:
in
the
first
of
which
he
answereth
to
the
first
demaund
:
namely
wherin
the
disciples
asked
him
when
Hierusalem
shuld
bée
destroyed
:
&
in
the
latter
he
answereth
too
the
seconde
demaund
,
wherin
his
disciples
asked
him
of
his
comming
to
iudgement
.
The
former
part
conteineth
the
signes
that
go
before
the
destruction
of
Hierusalem
,
which
being
many
,
are
reckened
vp
,
not
only
in
the
text
which
you
haue
herd
,
but
also
in
the
beginning
of
this
Chapter
.
The
first
signe
is
that
there
shal
come
false
Chrysts
,
that
is
too
wit
,
fond
men
,
which
shall
béely
themselues
that
they
are
Messiases
and
Sauioures
:
whiche
thing
hathe
come
too
passe
.
For
there
came
thrée
Archknaues
one
after
another
,
that
drew
a
great
multitude
of
men
after
them
.
One
Teudas
,
and
a
certeyne
Egiptian
,
and
Simon
the
Sorcerer
.
Teudas
(
in
the
time
that
Cuspius
was
president
of
Iurie
)
persuaded
the
people
too
take
their
goods
and
followe
him
too
Iordan
.
For
there
he
bare
them
in
hand
,
he
would
with
a
becke
diuide
the
waters
,
that
they
might
passe
drishod
,
and
so
recouer
their
libertie
,
and
set
themselues
frée
from
the
bondage
of
the
Romanes
.
Too
whom
the
foolishe
people
obeying
,
when
they
looked
in
vayne
for
the
miracle
,
were
al
slain
.
This
Egiptian
also
promised
saluation
,
welfare
,
and
rest
too
them
that
followed
him
.
But
they
also
beyng
deluded
,
suffered
iust
punishment
for
their
rashnesse
.
Simon
the
Sorcerer
,
(
when
he
could
not
for
money
buy
of
Peter
,
the
gift
of
giuing
the
holy
Ghost
visibly
,
and
herd
Peter
say
:
Cursed
bée
thou
and
thy
money
too
,
)
deuised
another
way
,
which
he
by
his
Diuelishe
craftes
vernished
and
ouercast
with
a
glosse
of
godlynesse
.
So
he
said
he
was
the
power
of
God
,
and
through
his
slightes
many
were
deceyued
.
Now
,
why
God
suffred
this
thing
.
Paule
too
the
Thessalonians
answereth
:
bicause
they
had
no
will
too
beléeue
the
truthe
.
God
sent
them
strong
illusions
,
that
they
should
beléeue
lyes
.
This
punishment
are
they
woorthy
too
haue
,
that
wilfully
shut
their
eyes
ageynst
the
cléere
light
of
the
Gospell
.
Afterward
the
text
conteineth
an
admouition
.
For
thus
sayth
Chryst.
Sée
that
noman
deceiue
you
.
Many
shal
come
in
my
name
,
saying
I
am
Chryst.
This
horrible
punishment
of
the
Iewish
people
,
may
put
vs
in
mind
to
feare
God
and
reuerence
Chrysts
gospell
.
The
second
signe
that
should
go
before
the
destruction
of
Hierusalem
.
Yée
(
sayth
he
)
shal
héere
of
warres
,
and
of
the
rumors
of
warres
.
The
stories
testifie
that
many
such
warres
went
before
the
destruction
of
Hierusalem
.
First
were
slaine
two
thousand
through
the
malapertnesse
of
a
souldiour
that
skoffed
at
the
priuie
members
of
the
Iewes
.
Ageine
,
murtherers
did
set
vppon
men
openly
,
and
carying
swordes
closely
vnder
their
clokes
slue
all
men
that
they
met
.
Besides
this
,
there
were
slayne
at
Caesarea
,
two
thousand
.
At
Schythopolis
thirtéene
thousand
.
At
Ascalon
two
thousand
and
fiue
hundred
.
At
Ptolomais
twentie
thousand
.
At
Alexandria
fiftie
thousand
:
and
at
Damasco
ten
thousand
.
Beholde
how
true
Chrysts
foresaying
was
,
and
howe
sore
the
Iewish
people
was
punished
for
their
vnthankfulnesse
.
What
shall
I
say
of
the
famin
,
pestilence
,
&
earthquake
,
that
happened
according
too
Chrysts
prophesie
?
All
these
things
do
shewe
the
sinnes
of
the
people
,
and
yet
they
were
but
certein
florishes
and
fleabitings
too
the
mischéeues
that
ensued
.
The
third
signe
,
was
the
persecution
of
his
Disciples
.
You
shal
bee
hated
of
all
men
(
sayth
he
)
for
my
names
sake
.
This
persecution
began
at
the
death
of
the
most
holy
martir
Steuen
,
and
afterward
grew
dayly
more
and
more
.
Now
,
the
affliction
of
Chrysts
disciples
was
of
foure
sortes
.
First
in
their
bodies
:
for
some
were
whipped
,
some
crucified
,
&
some
put
too
one
torture
and
some
too
another
.
The
second
affliction
rose
of
the
stumbling
block
that
was
cast
by
those
that
fel
from
the
gospel
.
For
many
being
discouraged
with
the
bitternesse
of
persecutions
,
fel
from
the
gospel
too
the
excéeding
great
gréef
of
Chrysts
disciples
.
The
third
affliction
of
Christs
disciples
came
by
false
prophets
,
of
whom
there
were
to
many
in
that
time
,
and
Epiphanius
▪
writeth
of
them
:
as
the
Simonians
which
were
the
folowers
of
Simon
the
sorcerer
,
who
afterward
fel
downe
in
the
middes
of
the
Citie
of
Rome
,
and
perished
.
After
these
come
the
Menandrians
,
which
were
the
folowers
of
Menander
:
the
Saturnilians
,
which
hung
vpon
Saturnilius
:
the
Basilidians
which
folowed
Basilides
:
the
Nicolaites
,
which
folowed
the
filthinesse
of
Nicolas
that
was
one
of
the
seauen
Deacons
,
the
Gnostickes
,
of
whome
the
franticke
furies
were
without
number
.
And
as
for
Ebion
and
Cherinthus
,
whiche
were
enimies
too
the
Godhead
in
Chryste
,
I
will
not
speake
of
them
.
Sée
howe
manye
armies
they
had
of
false
teachers
,
that
would
not
be
content
with
the
singlenesse
of
the
Gospel
of
Gods
Sonne
.
The
fourth
affliction
of
the
Disciples
was
the
malapertnesse
,
stubburnesse
,
and
vnthankfulnesse
of
the
whole
people
.
The
fourth
signe
:
And
the
Gospel
shall
bée
preached
ouer
all
the
world
,
for
a
witnesse
too
all
nations
.
Paul
witnesseth
that
this
was
doone
when
he
sayth
:
Herd
they
not
?
But
their
sounde
went
foorth
intoo
all
the
worlde
.
Hithertoo
concerning
the
signes
that
wente
before
the
destruction
of
Hierusalem
.
Nowe
in
the
texte
is
described
the
figure
of
the
destruction
.
When
yee
see
the
abhomination
of
desolation
whiche
is
spoken
of
by
the
Prophete
Daniel
standing
in
the
holy
place
,
then
let
them
that
are
in
Iewrye
,
flee
vntoo
the
Mountaynes
.
As
if
hée
had
sayde
,
then
shall
the
armie
approche
whiche
shall
destroy
Hierusalem
.
This
abhomination
was
the
wickednesse
and
Idolatrie
of
the
Iewes
,
wherwith
almost
all
the
whole
Nation
was
infected
.
It
is
called
abhomination
,
(
whiche
is
as
muche
too
say
as
lothelinesse
)
bicause
GOD
lothed
it
as
a
moste
filthy
thing
.
And
it
was
termed
the
abhomination
of
desolation
,
for
the
punishemente
that
ensued
:
whiche
punishement
was
the
desolation
and
waste
of
the
Iewish
people
.
Hithertoo
concerning
Chrystes
aunswere
vntoo
the
former
demaunde
of
his
Disciples
,
touching
the
destructyon
of
Hierusalem
.
Nowe
followeth
his
answere
too
the
seconde
demaunde
,
whiche
was
concerning
his
comming
,
wherein
foure
things
are
too
bée
considered
.
Firste
,
that
hée
byddeth
vs
beware
of
false
signes
:
If
any
man
saye
vntoo
you
:
Beholde
héer
is
Chryst
,
or
there
is
Chryst
,
beléeue
him
not
.
Another
is
that
hée
warneth
his
Disciples
that
they
shoulde
not
through
drousinesse
forget
his
admonishement
.
Beholde
(
sayth
hée
)
I
haue
tolde
you
of
it
before
.
As
if
hée
had
sayed
,
I
would
haue
you
alwayes
mindful
of
this
my
foretelling
,
lest
that
forgetting
it
(
after
the
example
of
others
)
yee
renounce
your
profession
.
The
third
is
,
that
his
comming
shall
not
bée
in
the
corners
of
the
world
,
or
in
the
wildernesse
:
but
that
it
shall
bée
in
the
open
face
of
all
the
world
.
Like
as
the
Lightning
(
sayth
hée
)
commeth
out
of
the
East
,
and
flasheth
intoo
the
West
:
Euen
so
also
shall
the
comming
of
the
Sonne
of
man
bée
.
Therfore
there
is
no
cause
why
you
should
beléeue
them
that
shall
come
,
and
falslye
take
vppon
them
the
name
of
the
Messias
.
The
fourth
is
the
gathering
toogither
of
the
electe
vntoo
Chryst.
Wheresoeuer
the
carkasse
is
(
sayeth
hée
)
thither
will
the
Eagles
also
resort
.
That
is
too
say
according
too
Paules
interpretation
:
When
Chryste
commeth
too
iudgement
,
wée
shall
bée
taken
vp
too
méete
him
in
the
aire
,
and
so
wée
shall
bée
with
him
for
euer
.
¶
Of
the
second
.
FOrasmuche
as
these
things
that
happened
too
the
Iewes
,
are
signes
of
those
things
that
shall
come
too
passe
in
the
latter
dayes
before
the
comming
of
Chryste
,
intoo
whiche
dayes
it
is
our
hap
too
light
:
It
is
méete
that
wée
looke
vpon
those
things
that
are
doone
in
our
age
,
and
too
sée
howe
they
agrée
with
these
things
.
Among
the
signes
,
wée
haue
heard
before
,
firste
that
there
shoulde
come
some
that
shoulde
faine
themselues
too
bée
the
Messias
:
the
like
whereof
hath
happened
a
few
yéeres
ago
in
Germanie
.
For
a
certeine
Hollander
named
Dauid
George
,
tooke
vppon
him
too
bée
Chryst
,
and
deceyued
many
,
who
afterwarde
béeing
deade
,
was
digged
vp
ageine
and
burned
.
There
were
others
also
bothe
of
Iewes
and
of
other
nations
,
which
came
too
an
euil
end
,
bothe
they
&
their
folowers
.
Ageine
,
as
touching
warres
and
brutes
of
warres
,
Turkie
and
many
other
nations
doo
shew
how
wel
this
signe
agréeeth
too
our
time
,
and
surely
sorer
things
are
yet
too
bée
looked
for
.
Besides
this
,
the
dayly
reportes
that
are
broughte
vntoo
vs
,
doo
declare
how
sore
the
church
is
persecuted
in
many
realms
,
as
in
Turkie
,
in
Greece
,
in
Italy
,
in
Spaine
,
&
in
Holland
.
Many
sects
spring
vp
from
time
too
time
,
excéeding
greate
is
the
vnthankfulnesse
of
the
world
towardes
the
Gospell
,
the
manners
of
moste
men
are
very
corrupt
.
Héervntoo
maketh
also
the
fourth
signe
of
the
Lordes
comming
vntoo
iudgemente
,
that
the
Gospell
is
preached
well
néere
ouer
all
the
worlde
.
And
although
this
thing
bée
not
doone
openly
euery where
in
publike
place
:
yet
notwithstanding
,
in
al
realmes
of
the
worlde
there
bée
some
that
héere
the
Gospell
.
Why
is
it
preached
?
for
a
witnesse
vntoo
vs
:
and
that
after
a
double
manner
.
For
it
is
a
witnesse
of
saluation
if
wée
beléeue
the
Gospel
:
and
it
shall
bée
a
witnesse
of
oure
iust
damnation
,
if
wée
beléeue
not
the
Gospell
.
Nowe
let
vs
gather
the
vses
of
Chrystes
forewarning
.
The
first
vse
is
that
wherof
I
haue
spoken
already
,
namely
,
that
all
these
things
haue
happened
for
oure
instruction
also
,
that
thereby
wée
may
thinke
,
what
hangeth
ouer
this
moste
vnthankfull
world
,
before
the
comming
of
our
Lorde
vntoo
iudgement
.
The
second
.
These
things
set
before
our
eyes
the
greatenesse
and
filthinesse
of
our
sinnes
,
&
they
are
as
it
were
certeine
preparatiues
of
the
punishementes
whiche
they
shall
susteine
that
haue
not
repented
.
The
thirde
.
Wée
are
admonished
héere
what
vengeaunce
abideth
for
them
that
defile
themselues
with
the
bloud
of
the
Saincts
.
He
that
persecuteth
you
(
sayeth
Chryst
)
persecuteth
mée
.
Why
?
bicause
this
persecution
is
made
for
the
Gospell
of
Chryste
and
for
professing
of
him
.
Now
some
of
Chrystes
aduersaries
reioyce
when
they
haue
doone
wickedly
:
but
the
tyme
will
come
,
that
they
shall
suffer
bitter
paynes
for
the
blud
of
the
faithful
that
they
haue
shed
,
whiche
cryeth
out
from
the
earth
vntoo
God
and
calleth
for
vengeance
wherwith
the
iust
Iudge
shall
pay
them
home
in
their
time
,
according
too
this
text
:
Uengeance
too
mée
and
I
wil
requit
it
:
their
foote
shall
slip
in
time
conuenient
.
The
Lorde
delayeth
punishement
,
&
according
too
the
richnesse
of
his
goodnesse
and
long
suffering
prouoketh
them
too
repentaunce
.
For
hée
is
not
delighted
in
the
destruction
of
sinners
,
but
hée
would
rather
that
all
men
should
amend
and
liue
according
as
he
himselfe
witnesseth
by
his
Prophetes
in
these
woords
.
As
truely
as
I
liue
(
sayth
the
Lord
)
I
wil
not
the
death
of
a
sinner
,
but
that
he
should
turne
and
liue
.
Notwithstanding
,
hée
that
abuseth
this
goodnesse
of
God
,
dooth
hoord
vp
wrath
too
himself
ageinst
the
day
of
vengeance
.
The
fourth
vse
of
this
forewarning
is
,
that
it
putteth
vs
in
minde
of
repentance
.
When
certeine
reported
vntoo
Christ
,
how
Pilate
had
mingled
the
bloud
of
the
Iewes
with
their
sacrifices
and
that
the
Toure
of
Silo
falling
down
had
killed
eyghtéen
men
:
he
sayd
,
except
yée
repent
yée
shall
all
perishe
likewise
.
For
he
auoucheth
that
this
was
done
,
not
onely
for
those
that
perished
there
,
but
also
for
others
,
that
they
taking
warning
at
their
mischaunce
,
mighte
amende
.
Muche
more
ought
the
miserie
of
the
Iewish
people
too
put
vs
in
mind
of
repentance
,
specially
séeing
the
cause
is
not
vnlike
.
For
they
were
plaged
cheefly
for
contempt
of
religion
.
And
I
beséeche
you
what
thing
is
there
héere
vnlike
?
Wherfore
let
vs
take
warning
by
the
Iewes
too
amend
betimes
,
that
wée
run
not
intoo
the
hands
of
the
liuing
God
,
sooner
than
wée
looke
for
.
The
fifth
vse
is
,
that
by
the
persecution
of
the
Church
whiche
at
that
time
was
very
sore
,
wée
must
lerne
that
the
Citizens
of
Chrystes
kingdome
in
this
world
must
not
floorishe
and
enioye
the
outwarde
dominion
of
the
world
.
For
as
the
Church
of
Chryst
is
not
bound
too
any
certeine
place
:
so
the
glory
&
renown
therof
consisteth
partly
in
the
conscience
of
the
godly
,
&
partly
in
loking
for
the
appéerance
of
Iesus
Chryst.
The
sixt
vse
is
,
that
wée
shoulde
ioyne
our selues
too
the
citizens
of
Chrysts
kingdome
,
and
not
bée
frayed
away
with
the
hugenesse
of
persecutions
.
For
although
al
that
will
liue
godlily
in
Christ
must
suffer
persecution
:
yet
notwithstanding
,
Chryst
pronounceth
them
blissed
,
bicause
that
after
the
present
affliction
,
shall
folow
glory
whervntoo
there
is
no
way
but
by
the
crosse
.
The
second
is
,
that
by
the
harmes
of
the
Iewes
and
by
their
hurts
wée
shoulde
become
the
warer
.
Therfore
too
the
intent
wée
go
not
astray
with
the
Iewes
,
let
vs
folow
the
Lampe
of
Gods
woord
:
for
this
alone
can
make
vs
safe
from
misgoing
.
Thy
woord
(
sayth
Dauid
)
is
a
lantern
too
my
féete
and
a
light
vntoo
my
steps
.
And
Paule
will
haue
vs
too
cary
before
vs
the
woord
of
God
as
a
burning
cresset
.
The
eyght
is
,
that
wée
are
admonished
too
set
the
name
of
God
(
which
is
a
most
strong
toure
)
ageinst
al
the
misfortunes
that
hang
ouer
vs
.
For
thus
sayth
Salomon
.
The
name
of
the
Lorde
is
a
most
strong
toure
,
too
whiche
the
iust
man
shal
flée
and
bée
saued
.
Some
put
their
trust
in
chariots
(
saith
Dauid
)
and
some
in
horses
,
but
wée
will
call
vpon
the
name
of
the
Lorde
.
By
the
name
of
the
Lorde
is
ment
an
humble
prayer
which
procéedeth
of
true
faith
in
Chryst
,
&
this
fayth
is
it
that
ouercommeth
the
world
.
For
thus
sayth
the
Apostle
:
This
is
the
victorie
that
ouercommeth
the
world
,
euen
your
faith
.
Why
so
?
Bicause
they
call
vpon
Chryst
the
vanquisher
of
the
world
,
and
haue
Chryst
present
,
ageinst
whom
hell
gates
are
able
too
do
nothing
.
Let
vs
pray
therfore
that
neyther
our
minde
may
bée
dazeled
with
brainesicke
opinions
,
nor
our
fayth
quayle
in
so
great
hurlyburlyes
.
The
ninth
is
,
that
wée
should
fortifie
our selues
ageinst
stumblingblocks
,
wherof
there
shal
bée
very
many
:
but
when
they
come
,
wée
must
remembre
Chrysts
saying
:
Beholde
I
haue
tolde
you
before
.
Neither
shal
these
stumbling
blocks
bée
al
of
one
kind
.
For
some
stumbling
blocks
shal
bée
of
persecution
:
some
of
the
fewnesse
of
them
that
professe
Christ
:
&
some
of
them
that
fall
from
Chryste
.
For
many
in
these
miseries
that
are
too
come
,
shall
vtterly
renounce
Chrysts
name
&
his
Gospell
,
and
submit
themselues
agein
vnto
Sathan
.
Many
in
this
smal
company
shal
bée
bringers
vp
of
diuers
sects
,
and
yet
they
shal
professs
Christ
.
Ageinst
this
géere
will
Christ
haue
vs
fensed
.
And
bicause
that
harms
foreséene
doo
hurt
the
lesse
Christ
would
haue
his
church
warned
of
them
before
hand
.
The
tenth
vse
is
,
that
we
liuing
in
the
fear
of
God
,
should
wayt
for
the
comming
of
our
Lord
Lesus
Chryst
,
who
shall
bring
vs
full
redemption
,
which
redemption
is
the
full
and
finall
ende
of
all
Chrysts
benefites
,
vntoo
which
al
other
benefites
are
appoynted
.
For
the
order
of
Chrystes
benefites
is
this
that
is
described
in
.1
.
Corin.
1.
in
these
woordes
:
God
hath
made
Chryst
our
wisedome
,
our
rightuousnesse
,
our
holynesse
,
&
our
redemption
,
too
the
intent
that
he
which
glorieth
,
should
glorie
in
the
Lord
.
He
is
our
wisdom
,
when
he
reueleth
his
fathers
will
vntoo
vs
in
his
Gospell
.
He
is
our
rightuousnesse
,
when
we
by
beléeuing
his
Gospell
haue
his
rightuousnesse
imputed
vntoo
vs
.
He
becommeth
our
holinesse
when
wée
béeing
iustified
are
moued
with
the
holye
Ghost
,
through
whose
operation
wée
henceforth
purpose
a
new
lyfe
.
And
at
length
he
shall
bée
our
redemption
,
when
full
saluation
shall
happen
vntoo
vs
through
him
,
too
whom
with
the
father
and
the
holy
Ghost
bée
honoure
,
prayse
,
and
glorie
world
without
end
.
So
bée
it
.
Vpon
the
Purification
of
Sainct
Mary
the
Virgine
.
The
Gospel
.
Luke
.
ij
.
AND
when
the
time
of
their
Purification
(
after
the
law
of
Moyses
)
was
come
,
they
brought
him
too
Hierusalem
,
too
present
him
too
the
Lord
(
as
it
is
written
in
the
law
of
the
Lorde
:
euery
man
childe
that
firste
openeth
the
matrix
,
shall
bee
called
holie
too
the
Lorde
)
and
too
offer
(
as
it
is
sayde
in
the
lawe
of
the
Lord
)
a
payre
of
turtle
Doues
or
two
young
Pigeons
.
And
beholde
there
was
a
man
in
Hierusalem
whose
name
was
Symeon
.
And
the
same
man
was
iust
&
godly
,
and
longed
for
the
consolation
of
Israell
,
and
the
holy
Ghost
was
in
him
.
And
an
answer
was
giuen
him
of
the
holy
Ghost
,
that
hee
should
not
see
death
,
before
hee
had
seene
the
Lordes
Chryste
.
And
hee
came
by
inspiration
intoo
the
Temple
.
And
when
the
Father
and
Mother
brought
in
the
Childe
Iesus
too
doo
for
him
after
the
custome
of
the
Lawe
,
then
tooke
he
him
vp
in
his
armes
,
and
sayde
:
Lorde
,
now
lettest
thou
thy
seruant
depart
in
peace
according
too
thy
woord
.
For
mine
eyes
haue
seene
thy
Saluation
.
Whiche
thou
haste
prepared
before
the
face
of
all
people
.
A
light
too
lighten
the
Gentiles
,
&
the
glorie
of
thy
people
Israell
.
The
exposition
of
the
text
.
IN
this
feast
is
handled
a
part
of
Chrystes
storie
,
namely
how
he
was
offred
vp
in
the
temple
,
according
too
the
Law
:
and
how
Simeon
a
ryghtuous
man
acknoweledged
Iesus
the
Son
of
Mary
too
bée
the
very
Messias
,
yea
and
that
by
instinct
of
the
holy
Ghoste
,
by
whom
hée
had
receyued
an
answere
that
hée
shoulde
not
die
before
his
eyes
had
séene
Chryst
the
Lord
.
Whom
when
hée
had
séene
hée
tooke
him
intoo
his
armes
,
and
blissed
him
.
Whiche
doone
hée
vttered
his
thankfulnesse
too
Godwarde
in
a
song
.
Héere
wée
muste
call
too
remembraunce
what
wée
haue
hithertoo
heard
concerning
Chryst
,
too
the
intent
wée
may
knowe
the
continuall
storie
of
him
.
Wée
haue
therefore
herd
first
of
his
glorious
birth
,
that
hée
was
borne
in
Bethléem
.
Secondlye
,
of
his
Circumcision
,
that
he
was
circumcized
the
eyght
daye
.
Thirdly
howe
hée
was
acknoweledged
and
honoured
by
the
wysemen
.
Nowe
followeth
the
offering
vp
of
hym
in
the
Temple
,
whiche
offering
vp
fell
out
according
too
the
Law
,
when
hée
was
ful
sixe
wéekes
olde
.
The
places
are
thrée
.
-
1
The
offering
vp
of
Chryst
in
the
Temple
.
-
2
Simeons
description
and
blissing
.
-
3
Simeons
song
.
¶
Of
the
firste
.
GOd
had
ordeyned
sundry
customes
of
offering
in
the
olde
Testament
,
not
too
the
intent
men
should
bée
iustified
before
God
by
the
woorke
of
sacrifising
(
for
if
the
blud
of
Oxen
and
Gotes
could
haue
put
away
sinne
,
Chryste
had
not
come
in
the
fleshe
too
purge
sinne
by
the
sacrifice
of
his
bodie
:
but
there
were
other
causes
,
of
which
number
are
these
.
The
first
is
,
that
by
this
exercise
,
the
Idolatrie
of
the
Gentiles
mighte
bée
hindered
.
For
in
as
muche
as
all
men
euen
the
moste
barbarous
,
are
touched
with
a
certeine
reuerence
of
Religion
:
they
will
set
vp
fashions
of
woorshipping
God
after
their
own
deuice
.
Howbéeit
,
bicause
no
seruice
pleaseth
God
,
saue
that
whiche
is
of
his
owne
appointment
,
God
him selfe
ordeyned
by
Moyses
sundry
seruices
,
too
the
intent
that
by
the
multitude
of
Ceremonies
whiche
God
had
ordeyned
,
the
Iewishe
people
might
bée
withhilde
from
Idolatrie
,
and
serue
the
one
God
that
had
brought
them
out
of
the
lande
of
Egipte
,
and
bestowed
vppon
them
innumerable
other
benefites
bothe
ghostly
and
bodily
.
The
second
cause
is
,
that
inward
godlynesse
might
bée
exercised
by
these
outward
helps
.
For
these
outward
sacrifices
were
not
of
themselues
Gods
seruice
,
but
onely
stirrings
vp
of
the
true
seruice
and
woorshipping
:
which
thing
appéereth
by
Esay
,
where
God
abhorreth
outwarde
sacrifices
without
inward
godlinesse
of
minde
.
The
third
is
,
that
they
should
be
open
witnesses
of
thanksgiuing
,
whereby
this
people
should
bothe
bée
stirred
vp
,
and
also
confirmed
,
and
testifie
openly
that
they
serued
this
God
,
which
had
brought
them
intoo
the
land
of
Canaan
,
and
fedde
them
by
miracle
in
the
wildernesse
.
The
fourth
is
,
that
by
this
meanes
the
ministerie
of
Gods
woord
might
bée
stablished
:
that
the
ministers
of
Gods
seruice
and
the
Préests
might
haue
wheron
to
liue
.
He
that
serueth
at
the
altar
(
saith
Paule
)
let
him
liue
of
the
altar
.
And
Chryst
:
The
labourer
is
woorthy
of
his
hyre
.
This
custome
did
they
hold
in
olde
time
in
the
churche
,
when
they
came
toogither
too
héere
the
woord
,
and
receiue
the
Sacraments
.
The
godly
according
too
their
abilities
bestowed
somewhat
too
the
maintenance
of
the
ministers
,
and
the
reléefe
of
the
poore
,
whiche
gathering
was
called
a
contribution
.
From
hence
also
issued
the
maner
of
tything
.
The
fifth
is
,
that
these
olde
oblations
bée
a
shadowe
of
the
sacrifice
of
Chryst
that
was
too
come
,
and
as
it
were
a
place
wherein
they
were
put
in
remembrance
of
Chryst
too
come
.
This
did
the
godly
wel
vnderstand
,
as
Abel
,
Noe
,
Abraham
.
For
they
did
not
thinke
that
they
put
away
sinne
and
death
by
their
sacrifices
:
but
they
trusted
to
the
sacrifice
of
Chryst
,
byrthe
vertue
wherof
,
their
sinnes
also
were
purged
.
When
Abel
slewe
his
sacrifices
,
he
thought
thus
.
First
when
hée
sawe
the
blud
of
the
sacrifice
,
he
thought
vppon
the
sinne
of
mankinde
which
had
deserued
eternal
paynes
.
Secondly
he
looked
forward
too
the
thing
that
was
signified
:
for
he
thought
that
his
sacrifice
was
a
figure
of
the
promised
séede
:
that
is
too
wit
,
of
Chryste
,
who
shoulde
purge
sinne
by
offering
himselfe
in
sacrifice
.
Thirdly
by
thinking
so
.
Abelles
fayth
was
confirmed
and
encreased
,
wherethrough
he
was
bothe
iustified
before
God
,
and
accepted
of
God
.
Furthly
vppon
this
faith
ensued
thanksgiuing
&
newnesse
of
life
.
Suche
as
offred
after
this
maner
,
pleased
God
.
Thus
much
bée
spoken
concerning
the
sacrifices
of
the
olde
Testament
in
generall
.
Now
wil
I
speake
of
that
maner
of
sacrifices
which
is
mencioned
in
this
gospell
.
There
was
a
double
commaundement
appoynted
too
bée
obserued
when
any
childe
was
borne
.
The
one
was
of
the
moother
,
howe
many
wéekes
shée
ought
too
abyde
out
of
the
company
of
men
.
And
the
other
was
of
the
childe
that
was
borne
.
Concerning
the
mother
this
was
the
order
:
that
if
she
were
deliuered
of
a
manchild
,
she
should
kéepe
hir selfe
close
xxxvij
.
dayes
:
and
if
it
were
a
womanchilde
,
she
should
continue
close
twyse
as
long
.
For
then
shée
ought
too
bée
out
of
the
congregation
.lxxiiij.
days
.
And
this
thing
was
not
doone
for
any
vnworthynesse
that
was
in
the
woman
,
but
for
two
other
causes
:
that
is
too
wit
,
néedfulnesse
,
and
further
méening
.
The
néedfulnesse
was
,
that
by
this
meanes
consideration
might
bée
had
of
the
helth
of
the
woman
,
who
after
the
throwes
of
hir
childbed
,
hath
néede
of
rest
that
she
may
gather
strength
agein
,
and
godly
husbands
ought
at
such
times
too
haue
speciall
regard
of
the
weaknesse
of
their
wiues
:
and
it
behooued
women
also
too
kéepe
this
law
of
nature
,
both
for
their
own
sakes
and
also
for
other
womens
sakes
.
The
méening
of
it
was
,
that
this
barring
them
out
of
companye
,
should
doo
men
too
vnderstand
,
that
al
which
are
descended
of
Adam
,
are
barred
from
God
for
the
sinne
wherin
they
are
borne
,
and
that
therfore
they
haue
néede
of
Chrysts
sacrifice
too
purge
them
.
The
other
commaundement
concerned
the
child
that
was
borne
:
And
that
also
was
of
two
sorts
.
The
one
general
and
the
other
concerning
the
first
borne
.
The
generall
commaundement
was
that
when
the
woman
had
fulfilled
the
time
that
shée
was
excluded
from
the
congregation
of
the
church
,
there
should
bée
sacrifices
offred
whither
it
were
for
a
sonne
or
for
a
daughter
,
in
what
order
so
euer
they
were
borne
.
This
sacrifice
did
put
them
in
mind
first
that
their
children
were
borne
sinners
,
and
therefore
had
néede
of
clenzing
and
of
forgiuenesse
of
sinnes
.
Secondly
that
by
this
meanes
they
shold
be
consecrated
to
god
.
Thirdly
that
the
parents
should
know
that
they
begate
children
to
God
,
&
not
too
themselues
or
too
Sathan
.
And
fourthly
that
there
was
a
further
méening
in
the
matter
:
namely
that
their
children
should
be
a
figure
of
Chryst
that
was
too
bée
offered
.
The
speciall
commaundement
was
,
concerning
the
first
borne
,
as
well
in
men
as
in
beasts
,
that
they
should
bée
offered
vntoo
God
:
First
in
remembrance
of
that
great
benefit
,
that
the
Lord
sparing
the
people
of
Israel
,
did
strike
the
first
borne
of
Egipt
,
as
wel
in
men
as
beasts
.
Secondly
for
the
signification
therof
,
that
is
too
wit
,
that
the
only
begotten
sonne
of
God
and
first
begotten
son
of
Mary
,
should
be
offred
vp
in
tyme
too
come
for
our
deliuerance
from
the
Egipt
of
sin
.
Let
this
suffise
concerning
the
law
and
the
signification
thereof
,
and
now
let
vs
come
too
the
offering
vp
of
Chryst.
The
law
commaundeth
that
euery
firste
borne
whiche
openeth
the
moother
,
béeing
conceyued
of
mans
séede
,
should
bée
offred
vp
in
this
wise
.
But
Chryst
was
not
so
conceyued
after
the
manner
of
man
,
but
he
was
conceyued
by
the
holy
ghost
,
&
borne
of
a
most
chast
virgin
:
Ergo
he
was
not
bound
by
the
law
,
too
bée
offered
vp
in
the
temple
,
after
the
maner
of
others
that
were
first
begotten
.
I
answer
.
Chryst
was
also
at
his
frée
choise
whither
he
wold
haue
bin
conceiued
&
born
,
and
afterward
whither
he
would
haue
bin
circumcised
and
suffred
death
or
no.
But
he
that
was
frée
becam
the
seruant
of
al
,
to
the
intent
he
might
make
al
free
:
or
as
Austin
sayth
:
God
became
man
,
to
the
intent
to
make
men
gods
.
Paule
saith
:
he
was
bound
vnder
the
law
,
too
the
intent
he
might
redéeme
those
that
were
vnder
the
lawe
.
And
therefore
he
béeing
the
first
borne
would
also
bée
offered
vp
in
the
Temple
.
But
how
was
he
the
first
borne
?
There
was
neuer
any
such
borne
.
First
he
was
first
borne
in
his
Godhead
,
for
he
was
the
eternall
Sonne
of
God
.
This
day
(
sayth
he
)
haue
I
begotten
thée
.
Secondly
he
was
the
first
born
son
of
Mary
in
his
manhood
.
For
she
neuer
bare
any
before
him
nor
yet
after
him
.
Thirdly
he
was
first
borne
in
grace
.
For
he
was
the
first
man
that
euer
was
borne
,
which
being
offered
vp
vntoo
God
,
was
accepted
of
himselfe
.
Fourthly
in
power
.
For
he
was
the
firste
borne
of
the
deade
.
And
fifthly
that
wée
might
bée
borne
new
men
through
him
.
Furthermore
it
is
too
bée
marked
,
that
mary
offred
a
paire
of
yong
pigeons
,
wherby
,
is
shewed
that
she
was
poore
.
For
the
richer
sort
did
offer
a
Lamb.
Héereby
wée
may
lerne
,
not
too
bée
abashed
of
our
pouertie
.
It
was
Chrysts
will
too
bée
borne
poore
,
that
he
might
make
vs
riche
,
so
that
wée
wyll
accept
his
riches
with
a
thankfull
minde
.
¶
Of
the
second
.
AND
beholde
,
there
was
a
man
in
Hierusalem
whose
name
was
Simeon
.
Héere
we
haue
first
a
description
of
Simeon
and
afterward
his
blissing
.
First
he
is
commended
for
his
rightuousnesse
.
For
he
liued
so
among
his
people
,
that
he
was
counted
of
all
men
for
a
good
and
iust
man
.
The
Euangelist
méeneth
not
by
this
,
that
he
was
so
rightuous
,
that
he
had
no
néede
of
any
other
rightuousnesse
:
(
for
in
his
owne
song
he
confesseth
Christ
too
bée
his
sauior
:
but
that
he
liued
vnblamable
among
men
,
and
honestly
,
so
as
he
did
no
man
harme
,
but
good
too
all
men
according
too
his
power
.
Suche
a
one
is
called
of
Cicero
,
(
or
rather
of
al
men
,
a
iust
or
rightuous
man
.
Secondly
he
is
commended
for
his
godlinesse
.
For
he
feared
God
.
Under
the
name
of
fear
is
comprehended
the
whole
seruice
of
God
.
For
he
that
feareth
God
,
as
he
eschueth
al
things
wherewith
he
knowes
he
shall
offend
him
:
so
also
dooth
he
whatsoeuer
he
perceiueth
too
bée
acceptable
too
him
.
This
feare
hath
his
beginning
of
faith
.
There
is
an
other
feare
of
God
without
faith
,
which
is
no
seruice
of
God
:
and
such
a
one
there
is
in
all
the
vngodly
.
For
they
alwayes
dread
Gods
iudgement
agaynst
them
,
and
wold
rather
that
there
were
no
God
,
than
too
bée
punished
for
their
wickednesse
.
The
feare
that
is
commended
in
Symeon
,
was
none
such
.
For
it
foloweth
that
he
wayted
for
the
comforte
of
Israel
.
By
which
saying
is
shewed
that
he
longed
very
ernestly
for
the
comming
of
Chryst.
For
he
knew
that
the
prophesies
of
Iacob
and
Daniel
pointed
too
this
time
of
his
.
Wherfore
hée
longed
for
it
the
more
earnestly
,
and
wished
that
his
life
might
bée
prolonged
vntil
hée
might
sée
Chryste
present
.
And
it
is
no
maruaile
that
hée
wayted
so
earnestly
for
Chrystes
comming
.
For
hée
was
(
sayth
the
Euangelist
)
ful
of
the
holy
Ghost
.
Suche
was
this
holy
man
.
But
what
was
the
reward
of
this
godlinesse
?
Hée
receyueth
an
answer
of
the
holy
ghost
,
that
he
should
not
sée
death
before
hée
had
séene
the
Lordes
Chryst
:
and
by
the
motion
of
the
same
holy
Ghoste
hée
came
intoo
the
Temple
.
And
what
did
hée
there
?
When
the
Parentes
Ioseph
and
Mary
hadde
brought
in
the
Childe
,
hée
took
him
intoo
his
armes
and
praysed
God
.
Nowe
hath
this
holy
olde
man
that
whiche
hée
desired
so
earnestlye
,
and
hée
giueth
witnesse
too
Chryste
,
openly
protesting
this
childe
too
bée
the
same
anoynted
Sauiour
that
was
promised
too
the
fathers
.
Wée
haue
the
godlinesse
of
Simeon
what
it
was
:
now
let
vs
set
him
before
vs
.
Let
old
men
first
and
afterward
al
men
learne
of
him
too
feare
God
.
Let
them
learne
too
liue
holilye
and
vprightly
among
men
.
Let
them
learne
too
take
Chryste
intoo
their
armes
,
that
is
too
say
,
intoo
their
hartes
.
Let
them
set
him
out
,
praise
him
,
and
professe
him
.
Which
thing
if
thei
doo
,
they
shall
one
day
with
Simeon
,
receiue
a
plentuous
reward
in
Heauen
.
¶
Of
the
third
.
NOw
foloweth
Simeons
song
.
Lord
now
lettest
thou
thy
seruant
depart
in
peace
according
to
thy
word
.
This
song
hath
customably
bin
soong
in
the
church
many
hundred
yéeres
,
&
wée
are
wont
to
sing
the
same
when
corpses
are
layde
intoo
their
graues
.
For
it
conteyneth
a
doctrine
concerning
Chryste
&
it
techeth
from
whence
chéefe
confort
is
too
bée
sought
,
specially
at
what
time
we
must
depart
out
of
this
life
.
Now
too
the
intent
we
may
vnderstand
this
song
the
better
,
I
will
deuide
it
intoo
two
parts
.
In
the
first
wherof
the
old
man
Simeon
reioyceth
in
his
own
behalf
:
and
in
the
latter
part
comprehendeth
very
bréefly
the
benefits
of
Chryst
towards
the
whole
world
.
The
first
part
is
:
Lorde
now
lettest
thou
thy
seruaunt
departe
in
peace
according
too
thy
woorde
.
For
myne
eyes
haue
seene
thy
saluation
.
Héere
the
olde
man
Simeon
reioyseth
in
his
owne
behalfe
,
that
hée
had
séene
Chryste
with
his
bodily
eyes
,
according
too
the
answere
that
hée
had
receyued
of
the
holy
Ghost
.
For
albéeit
hée
had
séene
him
before
with
the
eye
of
his
faith
,
like
as
our
Lorde
saith
of
Abraham
,
Abraham
saw
my
day
,
&
was
glad
:
yet
notwithstanding
bicause
he
had
receiued
a
promise
of
the
holy
ghost
,
that
hée
should
sée
Chryst
present
with
his
bodily
eyes
before
he
dyed
,
he
was
gretly
delited
with
his
sight
,
&
with
great
strength
of
faith
desired
streight
too
be
deliuered
from
his
body
,
that
he
might
be
gathered
to
his
fathers
in
peace
.
But
sée
,
he
receiued
a
promise
that
he
should
sée
the
Lords
anoynted
.
Héer
is
brought
him
a
poore
babe
,
there
appéereth
héere
none
other
outwarde
countenance
than
of
contempte
.
Is
hée
offended
at
this
outwarde
countenaunce
?
No.
Whom
hée
saw
too
bée
least
with
his
bodily
eyes
,
him
sawe
hée
too
bée
greatest
with
the
sight
of
his
faith
.
Whom
hée
behild
base
in
the
shape
of
a
seruant
with
his
bodily
eyes
,
him
knew
he
too
be
King
of
Kings
,
&
Lord
of
Lords
.
And
he
was
not
ignoraunt
what
Zacharie
had
prophesied
of
him
:
who
sayth
:
Behold
thy
King
cometh
poore
.
He
knew
he
came
not
too
take
intoo
his
hand
the
kingdoms
of
the
world
,
but
too
giue
the
kingdom
of
God
too
beléeuers
.
Héerby
also
wée
may
lern
too
beléeue
the
scriptures
,
and
too
looke
vpon
Chryste
and
his
church
,
not
only
with
our
bodily
eyes
,
but
much
rather
with
the
eyes
of
oure
fayth
.
And
séeing
hée
desireth
too
bée
let
go
by
and
by
,
and
to
change
this
miserable
life
for
death
,
hée
declareth
sufficiently
,
that
Chrysts
kingdom
is
not
of
this
world
,
but
an
euerlasting
kingdome
,
whiche
consisteth
in
peace
of
conscience
.
As
if
he
should
say
,
Graunt
mée
now
that
I
may
die
in
peace
and
happily
.
Héereof
may
wée
gather
bothe
instruction
and
comfort
.
Instruction
,
that
the
spirituall
beholding
of
Chryst
whiche
is
by
Faith
,
maketh
a
man
too
depart
ioyfullye
oute
of
this
life
,
bicause
hée
that
before
his
death
séeth
Chryst
in
this
wise
,
hath
a
light
too
guyde
him
vntoo
lyfe
.
He
that
foloweth
me
(
sayth
the
Lorde
)
walketh
not
in
darknesse
.
Contrarywise
,
he
that
séeth
not
Chryste
,
passeth
from
the
death
of
this
present
lyfe
vntoo
euerlasting
darknesse
.
And
wée
may
gather
comforte
,
bycause
they
that
sée
Chryst
at
the
instant
of
death
,
haue
wherewith
too
comforte
themselues
.
They
know
they
are
at
the
point
too
bée
dismissed
in
peace
.
They
know
they
shall
not
goo
too
darknesse
,
but
too
euerlasting
ioy
.
Bicause
the
théefe
vppon
the
Crosse
,
not
only
saw
Chryst
with
his
bodily
eyes
piteously
tormented
,
but
also
saw
him
conqueror
of
death
,
with
eyes
of
his
faith
:
he
herd
the
Lord
say
:
This
day
shalt
thou
bée
with
me
in
Paradyse
.
So
Steuen
at
his
death
saw
Chryst
,
and
with
excéeding
pleasure
and
ioyfulnesse
of
mynde
,
sayde
vntoo
him
:
Intoo
thy
hands
(
O
Lorde
)
I
commit
my
spirit
.
After
this
maner
,
thou
also
when
sickenesse
brings
thée
too
the
pittes
brinke
,
looke
too
Chryst
thy
Sauiour
by
Faith
,
and
desire
of
him
that
he
will
let
thée
departe
in
peace
,
that
is
too
say
,
that
he
will
giue
thée
leaue
too
depart
out
of
this
lyfe
,
and
too
enter
intoo
the
rest
that
is
promised
too
al
the
faithfull
.
This
thought
will
make
vs
manfully
despise
this
world
,
and
the
miseries
of
this
present
lyfe
,
and
comfort
our
minde
with
hope
of
saluation
,
the
whiche
he
that
can
not
lye
hath
promised
vs
.
Now
ensueth
the
other
part
of
this
song
.
Which
thou
hast
prepared
before
the
face
of
all
people
,
to
bee
a
light
to
lighten
the
Gentyles
,
and
to
bee
the
glory
of
thy
people
Israel
.
Héere
are
bréefly
shewed
two
things
.
The
one
what
are
Chrysts
benefites
:
the
other
,
to
whom
these
benefits
are
appoynted
.
The
benefits
are
saluation
,
light
and
glorie
.
Without
Chryst
then
,
the
world
sticketh
stil
in
damnation
,
darkenesse
,
and
shame
:
and
that
is
for
sin
.
For
Christ
taketh
away
damnation
,
and
restoreth
saluation
:
he
driueth
away
darknesse
&
sheadeth
foorth
light
:
he
remoueth
shame
and
giueth
glorie
.
How
great
things
are
these
I
pray
you
?
Surely
no
man
is
able
too
value
them
sufficiently
.
But
〈◊〉
whom
are
these
benefites
appoynted
?
Too
all
people
,
Iewes
and
Gentiles
:
howbéeit
they
must
bée
receyued
by
faith
.
For
they
are
offered
vniuersally
too
all
,
suche
is
the
vnserchable
goodnesse
of
God
:
Howbéeit
with
condition
:
he
that
beléeueth
shal
bée
saued
:
and
he
that
beléeueth
not
,
shall
bée
damned
.
Wherfore
if
wée
couet
these
good
things
,
let
vs
with
Simeon
receiue
this
our
Lord
and
Sauior
Iesus
intoo
the
armes
of
our
hart
,
&
leane
vntoo
him
with
stedy
faith
.
To
this
our
sauior
be
honor
&
glory
for
euer
&
euer
.
So
be
it
.
Vpon
the
Annuntiation
of
our
Lady
Sainct
Mary
the
Virgin
.
The
Gospel
.
Luke
.
j.
AND
in
the
sixth
moneth
,
the
Angell
Gabriell
was
sent
from
God
intoo
a
citie
of
Galilee
named
Nazareth
,
too
a
virgin
spoused
too
a
man
whose
name
was
Ioseph
,
of
the
house
of
Dauid
,
and
the
virgins
name
was
Mary
.
And
the
Angell
went
in
vntoo
hir
,
and
sayde
:
Hayle
full
of
grace
,
the
Lorde
is
with
thee
:
Blissed
art
thou
among
women
.
When
she
saw
him
,
she
was
abashed
at
his
saying
,
and
cast
in
hir
minde
what
manner
of
Salutation
that
shoulde
bee
.
And
the
Angell
saide
vntoo
hir
:
feare
not
Mary
,
for
thou
hast
founde
grace
with
God
:
Beholde
,
thou
shalt
conceyue
in
thy
wombe
,
and
beare
a
sonne
,
and
shalt
call
his
name
Iesus
:
Hee
shall
bee
greate
,
and
shall
bee
called
the
sonne
of
the
hyghest
:
And
the
Lord
God
shal
giue
vntoo
him
,
the
seate
of
his
father
Dauid
,
and
he
shall
reigne
ouer
the
house
of
Iacob
for
euer
,
and
of
his
kingdome
there
shall
bee
none
ende
.
Then
sayde
Mary
too
the
Angell
:
how
shall
this
bee
,
seeing
I
know
not
a
man
?
And
the
Angell
aunswered
,
and
saide
vntoo
hir
:
the
holy
Ghost
shal
come
vppon
thee
,
and
the
power
of
the
highest
shall
ouershadow
thee
.
Therfore
also
that
holy
thing
whiche
shal
be
borne
,
shal
be
called
the
sonne
of
God
.
And
beholde
,
thy
cousin
Elizabeth
,
shee
hathe
also
conceyued
a
Sonne
in
hir
age
:
and
this
is
the
sixth
Moneth
,
whiche
was
called
barrein
,
for
with
God
nothing
shall
bee
vnpossible
.
And
Mary
sayde
:
Beholde
the
handmayde
of
the
Lord
,
be
it
vntoo
mee
according
too
thy
woord
And
the
Angel
departed
from
hir
.
The
exposition
of
the
text
.
THis
feaste
conteyneth
the
story
of
the
conception
of
Iesu
Chryst
,
which
is
told
vntoo
the
virgin
by
the
Angel
of
God
.
For
long
agoe
the
thrée
thousande
nine
hundred
&
sixtith
yéere
before
his
conception
,
God
promised
the
séede
of
the
woman
that
shoulde
tread
downe
the
Serpents
head
:
that
is
too
say
,
which
shuld
destroy
the
Deuils
woorks
,
sin
,
and
death
.
God
béeing
mindful
of
this
promise
,
sends
his
Angel
too
the
most
chast
virgin
,
too
whome
hée
bringeth
tidings
that
shée
shoulde
conceiue
by
the
holy
Ghoste
without
the
séede
of
man
,
and
bring
foorth
a
Sonne
,
that
should
bée
the
sauiour
of
the
worlde
.
This
is
the
summe
of
the
story
,
whereof
there
be
fiue
principall
points
,
and
these
are
they
.
-
1
A
description
of
the
message
.
-
2
The
Salutation
of
the
Angel
.
-
3
The
comforting
of
the
troubled
Uirgin
.
-
4
An
exposition
of
the
Message
.
-
5
The
maner
of
the
conception
.
¶
Of
the
firste
.
IN
the
description
of
this
Message
many
circumstances
are
too
bée
obserued
,
of
whiche
wée
wil
consider
euery
one
seuerally
by
it selfe
,
too
the
intente
wée
may
drawe
out
of
it
some
doctrine
too
confirme
our selues
.
The
first
is
time
.
In
the
sixth
moneth
(
sayeth
hée
)
that
is
too
wit
,
after
the
conception
of
Iohn
Baptist
,
who
according
too
the
sayings
of
the
Prophets
,
should
bée
the
forerunner
of
the
Lorde
,
that
men
myghte
prepare
the
waye
ageinste
the
comming
of
their
King
.
And
it
was
the
twentith
yéere
since
the
Scepter
was
taken
from
Iuda
.
For
thus
was
it
Prophecied
before
by
the
Patriarke
Iacob
.
The
scepter
shall
not
bée
taken
from
Iuda
▪
vntill
Silo
come
,
that
is
,
till
the
séede
of
the
woman
come
,
whiche
was
promised
too
our
firste
Parentes
.
Therfore
this
circumstance
of
time
conuinceth
,
that
this
son
of
the
virgin
is
the
true
Messias
.
For
hée
was
borne
the
selfe
same
time
that
the
holy
Ghost
had
spoken
of
before
by
the
prophets
.
And
as
concerning
the
day
,
this
is
woorthy
too
bée
remembred
,
that
the
killing
of
the
paschal
Lambe
,
the
conception
of
Chryst
,
&
the
passion
of
him
,
fel
all
vpon
one
day
of
the
yéer
,
on
which
day
the
holy
Fathers
supposed
that
Adam
was
created
.
These
things
set
oute
vntoo
vs
the
truthe
of
Gods
promises
.
God
delayed
too
sende
his
Sonne
a
great
while
after
the
promise
was
made
:
but
yet
hée
continued
true
in
his
promises
.
The
Sonne
hath
promised
that
hée
wil
come
too
iudgement
:
but
he
maketh
delay
:
yet
wil
hée
come
when
he
thinks
good
.
The
second
.
The
Angel
Gabriel
was
sent
of
the
message
.
Why
so
?
First
that
Gods
ordinance
might
bée
obserued
:
for
like
as
GOD
was
woont
too
send
his
Angels
before
too
giue
men
knoweledge
of
his
wil
:
so
now
an
Angel
is
sent
of
an
ambassade
in
the
saluation
of
mankinde
.
For
the
Apostle
in
the
first
too
the
Hebrues
sheweth
,
that
this
is
the
dutie
of
Angels
.
Agein
in
as
muche
as
a
bad
Angel
was
the
cause
of
our
first
destruction
,
it
was
conuenient
that
a
good
Angell
should
bée
the
first
messenger
of
the
restorement
of
saluation
agein
.
And
thirdly
this
was
conuenient
for
the
moste
pure
virgin
also
,
that
a
moste
pure
messenger
should
bée
sent
vntoo
hir
.
The
third
.
That
this
messenger
was
sent
from
God
.
The
Ambassadours
of
Emperours
and
Kings
are
looked
for
very
desirouslye
,
that
it
may
bée
knowne
what
is
the
pleasure
of
suche
greate
Princes
.
Beholde
,
hée
that
sendeth
héere
is
the
highest
Emperoure
,
and
greate
is
the
Ambassadoure
that
is
sent
.
Wherfore
wée
ought
of
dutie
too
bée
stirred
vp
too
great
woonder
.
The
.iiij.
The
place
to
which
he
is
set
,
is
rehersed
by
name
.
For
hée
is
sente
too
a
Citie
of
Galilee
named
Nazareth
.
The
cause
that
this
was
done
,
was
for
that
it
was
so
prophesied
before
.
And
besides
that
,
God
sheweth
that
hée
regardeth
the
things
that
are
base
vpon
earth
.
Wherfore
there
is
no
cause
that
any
man
should
thinke
himselfe
a
castaway
,
bicause
hée
is
eyther
poore
or
an
abiect
vpon
earth
.
The
fifth
:
Too
what
persone
hée
is
sent
,
namely
too
a
virgin
that
was
betrouthed
too
a
husband
.
In
déede
Chryst
ought
too
bée
conceyued
of
a
virgin
,
and
borne
of
a
virgin
,
according
too
the
forsayings
of
the
Prophets
:
for
men
haue
bin
brought
foorth
intoo
the
world
after
foure
sundry
manners
.
The
first
maner
was
of
Adam
onely
,
who
was
shaped
of
the
slime
of
the
earth
.
The
second
was
of
onely
Eue
,
who
was
wrought
out
of
a
ribbe
of
Adams
.
The
third
was
of
Chryst
only
,
who
was
borne
of
a
moste
pure
virgin
.
And
the
fourth
is
the
common
birth
of
all
other
men
,
which
are
conceyued
of
the
séede
of
male
and
female
toogither
.
Chryst
then
was
conceyued
and
borne
of
a
virgin
.
Firste
for
that
if
hée
had
bin
borne
of
the
séede
of
man
and
woman
,
he
should
haue
bin
conceyued
,
and
born
in
sinne
.
But
it
was
méete
that
hée
which
came
too
take
away
sin
,
should
be
without
sinne
.
Ageine
it
was
méete
that
the
Prophesies
shoulde
bée
fulfilled
.
It
was
said
in
the
third
of
Genesis
,
the
womans
séede
shall
tread
downe
the
Serpents
head
:
And
in
the
.29
.
of
Genesis
:
the
scepter
shal
not
bée
taken
away
from
Iuda
,
vntil
the
comming
of
Silo
,
that
is
too
say
:
of
the
sonne
of
that
foresayd
woman
.
Esay
.
7.
Behold
(
sayth
he
)
a
mayd
shal
conceiue
and
beare
a
sonne
.
Moreouer
it
was
conuenient
it
should
bée
so
,
for
the
signification
of
the
spirituall
regeneration
,
whiche
is
not
the
will
of
the
fleshe
,
or
of
the
will
of
man
,
but
of
the
will
of
God
.
Wherupon
S.
Austin
sayeth
:
It
behoued
oure
head
by
special
miracle
as
touching
his
body
,
too
bée
borne
of
a
virgin
,
too
the
intent
he
might
doo
vs
too
vnderstand
,
that
those
which
are
his
members
,
must
bée
borne
a
newe
of
the
spirit
.
And
wheras
this
virgin
was
betrouthed
too
a
husband
:
there
were
good
causes
therof
.
For
by
this
meanes
bothe
the
woorthinesse
of
mariage
is
commended
,
and
prouision
was
made
for
the
sauegarde
of
the
Uirgins
honestie
and
good
name
,
yea
and
the
virgin
had
giuen
vntoo
hir
a
kéeper
,
that
should
haue
care
of
hir
.
The
sixth
:
That
Ioseph
was
of
the
house
of
Dauid
.
And
it
was
conuenient
hée
should
so
bée
:
chéeflye
for
the
Prophesies
.
For
it
was
foretolde
that
when
Chryst
came
,
hée
should
bée
borne
of
the
linage
of
Dauid
.
Whiche
thing
was
not
vnknowen
too
the
very
Scribes
and
Pharisies
.
¶
Of
the
second
.
THe
second
membre
of
this
Euangelical
storie
,
is
the
Salutation
of
the
Angel
,
whiche
is
this
:
Haile
full
of
grace
,
the
Lorde
is
with
thee
:
blissed
art
thou
among
women
.
Héere
let
vs
think
of
our
first
moother
Eue
,
and
the
moste
holy
virgin
the
moother
of
Iesus
,
and
let
vs
marke
howe
diuers
sayings
they
heard
.
Eue
heard
:
I
wil
multiply
thy
sorowes
.
Sorowes
are
tokens
of
cursing
,
before
faith
.
Mary
herd
Haile
,
that
is
too
say
,
bée
glad
.
And
hée
addeth
the
cause
.
Thou
art
full
of
grace
:
that
is
too
say
God
hath
receyued
thée
intoo
fauour
,
and
hath
chosen
thée
alone
of
all
womankinde
,
too
whom
hée
will
doo
a
singular
benefite
.
The
Lord
is
with
thee
:
That
is
too
say
,
thou
hast
God
thy
defender
and
Sauioure
.
Blissed
arte
thou
among
women
.
That
is
too
saye
,
like
as
Eue
was
cursed
among
women
,
or
rather
all
women
were
cursed
for
hir
sake
:
So
art
thou
blissed
through
the
gift
and
fauour
of
God
.
For
vntoo
thée
is
happened
so
great
good
luck
,
that
thou
shalt
bée
the
moother
of
the
promised
séede
.
This
is
the
meaning
of
the
Angels
gréeting
.
Whereby
it
is
easie
too
gather
,
how
foolish
they
are
that
will
make
a
prayer
of
it
,
wherewith
they
call
vppon
the
blissed
virgin
,
contrary
too
the
manifest
woord
of
God
.
Untoo
whiche
kinde
of
people
I
say
no
more
but
this
at
this
time
:
Cursed
is
euery
one
that
calleth
vpon
any
creature
,
and
which
wresteth
the
woordes
of
the
scripture
too
stablish
horrible
Idolatrie
,
in
contempt
of
the
sonne
of
God
,
too
the
slaunder
of
the
most
holy
virgin
,
and
too
their
owne
most
certein
damnation
.
At
such
time
as
true
Inuocation
is
taught
in
the
Church
,
it
is
also
shewed
therwith
,
that
calling
vpon
Sainctes
is
a
seruice
of
the
Diuell
,
brought
intoo
the
Church
by
the
Diuell
.
¶
Of
the
thirde
.
AT
the
heering
of
this
greeting
,
the
virgin
is
troubled
,
and
museth
within
hir selfe
what
maner
of
salutation
it
should
bee
.
Too
whom
the
Angel
said
:
Mary
,
feare
not
:
for
thou
hast
found
fauor
with
God
.
Sée
héer
what
Gods
woord
dooth
.
First
it
maketh
afrayde
,
and
afterwarde
it
comforteth
.
Feare
not
(
saith
he
)
as
if
he
should
say
:
I
come
not
too
bring
thée
tidings
of
any
sadnesse
,
I
come
not
too
shew
that
God
is
angry
with
thée
.
For
thou
hast
found
fauour
with
God
.
Héere
we
haue
a
sure
doctrine
,
that
only
Gods
fauour
putteth
away
feare
.
Al
other
things
haue
feare
ioyned
with
them
.
Fréendes
haue
feare
ioyned
with
them
,
least
they
should
forsake
vs
when
we
haue
most
néede
of
them
.
Health
hath
fear
,
least
it
should
bée
appaired
.
Riches
are
not
possessed
without
feare
.
For
they
may
bée
lost
,
&
the
losse
of
them
leaueth
sorow
behind
it
.
Power
feareth
,
as
which
may
bée
ouercome
by
a
stronger
than
it self
.
Only
Gods
fauor
driueth
feare
away
.
He
that
is
in
this
,
may
fréely
both
in
life
and
in
death
,
laugh
the
Diuell
and
all
his
craftes
too
scorne
.
Inasmuch
as
this
fauor
or
grace
is
possessed
by
faith
,
and
increased
by
godly
exercises
,
it
standeth
vs
all
in
hand
to
beware
wée
lose
it
not
through
our
owne
default
.
For
if
wée
lose
that
,
there
remaineth
nothing
but
trouble
of
conscience
and
cursse
.
Of
the
second
.
BEhold
thou
shalt
conceiue
,
and
beare
a
sonne
,
and
thou
shalt
call
his
name
Iesus
.
This
is
the
declaration
of
the
message
:
the
sense
whereof
is
this
:
I
by
Gods
commaundement
doo
bring
thée
woord
,
that
shortly
thou
shalt
be
a
moother
,
&
beare
a
sonne
whom
thou
shalt
name
Iesus
.
Undoutedly
,
héere
the
most
chast
virgin
thought
vppon
the
promised
séede
.
She
héere
s
it
told
hir
on
Gods
behalfe
,
that
she
shal
bear
a
sonne
,
whom
she
is
willed
too
name
Iesus
,
this
name
Iesus
which
signifieth
a
Sauiour
,
she
tooke
too
bée
set
ageinst
the
cursse
and
death
,
intoo
which
our
first
parents
were
falne
for
their
transgression
.
This
name
is
woont
too
bée
expounded
more
at
large
vpon
the
day
of
the
Circumcision
:
wherfore
as
now
I
passe
on
too
the
rest
.
He
shall
bee
great
sayth
the
Angel
.
Great
in
déede
,
as
who
is
the
son
of
the
highest
:
Great
in
déede
,
as
who
should
ouercome
Sathan
:
Great
in
déede
,
as
who
should
giue
the
greatest
things
:
Great
in
déede
,
as
whose
kingdome
is
euerlasting
.
The
Lord
God
(
saith
he
)
shall
giue
him
the
seat
of
Dauid
his
father
,
and
he
shal
reigne
in
Iacobs
house
for
euer
,
and
of
his
kingdome
there
shall
bee
none
end
.
If
wée
marke
this
description
,
wée
shall
finde
foure
things
too
bée
spoken
héere
concerning
Chryst.
For
first
he
sheweth
his
true
manhoode
,
when
he
sayth
that
he
shall
bée
borne
of
the
virgin
.
Ageine
he
suppresseth
not
his
Godhead
:
for
he
saith
,
he
shall
bée
called
the
sonne
of
the
highest
.
The
sonne
of
the
highest
is
of
al
one
nature
with
the
highest
.
Thirdly
when
he
addeth
:
he
shall
bee
great
,
he
signifieth
the
vnion
in
person
.
For
although
he
bée
God
and
man
,
yet
is
he
one
person
and
not
two
.
In
the
fourth
place
is
noted
his
office
,
that
he
is
a
Sauioure
and
a
king
that
shal
reign
for
euer
.
How
could
it
be
said
of
Christ
,
that
he
should
haue
the
seat
of
Dauid
his
father
,
when
as
he
himselfe
sayth
.
My
kingdome
is
not
of
this
world
,
according
also
as
the
sequele
hath
declared
,
and
that
Dauids
kingdome
was
a
ciuill
gouernement
in
Iewrie
.
Dauid
hild
but
the
shadowe
of
the
kingdome
,
but
this
his
sonne
possesseth
the
very
kingdome
it selfe
.
Dauids
kingdome
was
a
figure
and
shadowe
of
Chrystes
kingdome
,
and
therefore
both
are
called
one
kingdome
,
bicause
Dauid
was
the
shadowe
,
and
Chrystes
was
the
very
kingdome
it selfe
.
Besides
this
,
it
is
the
manner
of
the
Scripture
,
too
peint
out
heauenly
things
by
outward
images
,
too
the
intent
the
comparison
may
help
our
weaknesse
.
¶
Of
the
fifth
.
ANd
Mary
sayd
too
the
Angel
,
how
shal
this
come
to
passe
,
seeing
I
knowe
no
man
?
As
if
shée
should
say
,
how
can
I
bée
made
with
childe
bodily
(
as
thou
sayst
)
séeing
I
haue
not
as
yet
companyed
with
man
?
The
most
chaste
virgin
knew
it
was
an
order
established
by
God
,
that
men
should
bée
conceyued
of
the
séed
of
man
and
woman
.
Neither
had
shée
séene
or
herd
of
any
example
too
the
contrary
,
since
the
creation
of
our
first
parents
.
And
therfore
folowing
the
iudgement
and
experience
of
hir
reason
,
in
the
order
that
God
had
stablished
,
shée
demaunded
:
How
may
this
bée
séeing
I
know
no
man
?
shall
this
conception
come
by
some
straunge
maner
.
And
the
Angell
answering
,
sayde
vntoo
hir
.
The
holy
Ghost
shall
come
vppon
thee
,
and
the
power
of
the
highest
shall
ouershadowe
thee
.
And
therfore
that
which
shall
bee
borne
of
thee
,
shall
be
called
holie
,
the
sonne
of
God
.
Héere
the
Angell
sheweth
the
manner
of
the
Conception
,
and
remoueth
the
cause
of
the
Conception
from
nature
,
vntoo
GOD
the
maker
of
nature
.
As
if
hée
had
sayd
:
Thou
shalt
not
conceiue
of
mannes
séed
,
but
of
thy
séede
alone
shalt
thou
beare
a
Sonne
,
and
that
,
by
the
operation
,
not
of
nature
but
of
grace
.
For
the
holy
ghost
by
his
heauenly
power
shall
cause
a
very
manchilde
too
bée
conceyued
of
thy
séed
alone
.
Héerupon
sayth
Austin
:
By
the
grace
of
God
or
the
power
of
God
and
the
woorking
of
the
holy
Ghost
,
was
that
thing
which
is
vnited
too
the
woord
,
taken
of
the
virgins
flesh
:
and
that
for
this
cause
,
that
if
it
had
bin
conceyued
of
the
seede
of
man
,
it
had
bin
vncleane
as
all
the
rest
are
that
come
of
Adam
.
And
that
which
is
of
the
fleshe
is
flesh
,
vntruthe
,
and
vanitie
.
Iohn
.
2.
Nowe
it
behoued
that
by
Chryst
should
bée
brought
in
grace
and
truthe
.
Therfore
hée
could
not
bée
begotten
by
man
,
but
it
behoued
that
thing
too
be
done
by
some
secrete
power
of
God
:
too
the
intent
that
béeing
cléere
from
all
sinne
,
and
holy
,
he
might
also
make
vs
pure
and
holie
,
by
becomming
an
holie
&
vnspotted
sacrifise
too
his
Father
.
Ageine
,
hée
was
conceyued
of
the
holy
Ghost
,
too
the
intente
wée
might
knowe
that
whatsoeuer
the
sonne
speaketh
,
is
the
moste
assured
wil
of
the
father
.
For
the
holy
Ghost
is
the
substantial
loue
of
the
father
and
the
sonne
.
Furthermore
bicause
the
holy
Ghoste
is
the
spirit
of
sanctification
and
purging
.
For
he
of
that
blud
which
he
had
made
pure
,
framed
the
body
of
Chryste
,
that
it
might
bée
cleane
and
frée
from
all
sinne
,
as
is
sayd
afore
also
.
These
were
and
are
the
causes
,
why
it
was
not
séemely
for
Chryst
too
bée
begotten
of
the
séed
of
man
,
but
by
the
operation
of
the
holy
Ghost
alone
.
And
thereof
dooth
the
Angel
giue
an
incling
,
when
he
sayth
:
and
therfore
that
holy
thing
that
is
borne
of
thée
,
shal
bée
called
the
sonne
of
God
.
Now
although
the
blissed
virgin
gaue
credit
too
these
words
of
the
Angel
:
yet
notwithstanding
too
the
intent
hir
faith
might
bée
the
better
confirmed
,
hée
addeth
a
signe
wherby
shée
is
assured
.
And
beholde
(
sayth
hée
)
thy
cousin
Elisabeth
also
hathe
conceyued
a
Sonne
in
hir
olde
age
,
and
this
is
the
sixth
moneth
too
hir
that
is
called
barein
.
As
if
he
had
said
:
thou
reasonest
with
thy selfe
that
it
is
ageinst
the
law
of
nature
,
&
the
order
established
by
God
,
that
,
thou
shouldest
conceiue
and
bée
stil
a
virgin
,
&
bear
a
child
and
continue
stil
a
virgin
.
But
I
wil
shew
thée
another
thing
which
is
also
ageinst
the
order
of
nature
.
Thy
cousin
Elizabeth
is
barrein
both
by
nature
&
by
reason
of
yéeres
:
By
nature
surely
,
bicause
shée
hath
liued
so
many
yéeres
with
a
husband
,
and
neuer
had
child
,
in
so
muche
that
too
hir
reproche
shée
is
called
barreine
:
By
reason
of
yéeres
,
for
that
shée
is
now
past
the
yéeres
of
childbearing
,
although
shée
had
bin
neuer
so
frutefull
in
times
paste
:
notwithstanding
,
this
is
the
sixth
month
since
shée
conceyued
,
such
is
Gods
ordinance
and
will
.
Wherefore
confirme
thy selfe
with
this
signe
,
and
assure
thy selfe
it
shall
come
too
passe
in
déede
,
that
thou
shalt
beare
a
Childe
also
.
Sée
héere
the
custome
of
God
,
who
neuer
dealeth
with
man
by
his
bare
woord
,
but
alwayes
addeth
some
outward
signe
,
too
the
intent
he
may
apply
him selfe
the
more
too
our
weaknesse
,
while
he
offereth
his
will
too
our
mind
by
his
woord
,
&
as
it
were
visibly
too
our
senses
by
outward
signs
,
which
are
the
seales
of
his
woord
.
So
in
these
dayes
he
had
disclosed
his
wil
vntoo
vs
by
his
Gospel
,
the
which
he
sealeth
vp
with
the
outward
signes
of
Baptim
and
the
Lordes
supper
.
Howbéeit
,
in
this
communication
of
the
Angel
with
the
virgin
,
this
spéech
is
too
be
noted
wher
he
saith
:
for
with
God
no
word
shal
be
impossible
.
This
woord
,
&
this
saying
of
the
Angel
conteineth
two
things
.
First
it
sealeth
vp
the
truth
and
certentie
of
Gods
promises
.
And
secondly
it
admonisheth
vs
to
set
gods
power
ageinst
al
sense
&
iudgement
of
the
flesh
,
&
to
assure
our selues
that
God
is
true
,
although
the
whole
frame
of
things
shuld
go
about
to
persuade
vs
otherwise
:
and
to
say
with
the
virgin
,
do
according
to
thy
woord
:
thou
reuelest
thy
wil
by
thy
woord
:
fulfil
thy
wil
by
thy
power
,
that
thou
alone
may
be
glorified
.
Thou
art
a
sinner
,
&
bewailest
thy
misery
.
But
herken
what
Gods
woord
saith
of
his
wil.
I
wil
not
the
death
of
a
sinner
.
Also
,
all
that
cal
vpon
the
name
of
the
Lord
shal
be
saued
.
Include
thou
within
this
woord
both
Gods
wil
&
his
power
,
ageinst
which
nothing
is
able
too
stand
.
When
thou
art
sorowful
bicause
thou
art
at
deaths
doore
,
flée
vnto
Christ
&
héer
his
woord
.
Blissed
are
they
that
die
in
the
Lord
.
In
this
word
ioyne
togither
Gods
wil
&
his
power
,
&
then
assure
thy self
that
death
shal
be
vntoo
thée
the
way
to
blisfulnesse
,
through
Chryst
Iesus
our
Lord
,
too
whom
with
the
father
&
the
holy
Ghost
be
honor
,
praise
,
&
glory
world
without
end
.
Amen
.
Vpon
the
Natiuitie
of
Iohn
Baptist.
The
Gospel
.
Luke
.
j.
ELizabeths
time
came
that
she
should
be
deliuered
,
and
she
brought
forth
a
son
.
And
hir
neibors
and
hir
cousins
herde
how
the
lord
had
shewed
gret
mercy
vpon
hir
,
&
reioiced
.
And
it
fortuned
that
in
the
eight
day
they
came
too
Circumcise
the
childe
,
and
called
his
name
Zacharie
,
after
the
name
of
his
father
.
And
his
mother
answered
and
said
:
not
so
,
but
his
name
shal
be
called
Iohn
.
And
they
said
vnto
hir
:
There
is
none
in
thy
kinred
that
is
named
with
this
name
.
And
they
made
signes
to
his
father
,
how
he
would
haue
him
called
.
And
he
asked
for
writing
tables
,
and
wrote
,
saying
:
his
name
is
Iohn
.
And
they
marueiled
al.
And
his
mouth
was
opened
immediatly
,
and
his
toung
also
,
and
he
spake
and
praysed
God
.
And
feare
came
on
all
them
that
dwelt
nie
vntoo
him
.
And
all
these
sayings
wer
noised
abrode
throughout
al
the
hie
countrie
of
Iewrie
,
and
they
that
herd
them
laid
them
vp
in
their
harts
,
saying
▪
what
maner
of
childe
shal
this
bee
?
And
the
hand
of
the
Lorde
was
with
him
.
And
his
father
Zacharias
was
filled
with
the
holy
Ghost
,
and
prophecied
,
saying
:
Praysed
be
the
Lord
God
of
Israel
,
for
he
hath
visited
and
redeemed
his
people
.
And
hath
raysed
vp
an
horne
of
saluation
vntoo
vs
,
in
the
house
of
his
seruant
Dauid
.
Euen
as
he
promised
by
the
mouth
of
his
holy
Prophets
,
which
were
since
the
world
began
,
That
we
should
bee
saued
from
our
enimies
,
and
from
the
hand
of
all
that
hate
vs
.
That
he
would
deale
mercifully
with
our
fathers
,
and
remember
his
holy
couenaunt
.
And
he
would
performe
the
othe
which
he
sware
too
our
father
Abraham
for
too
forgiue
vs
.
That
wee
being
deliuered
out
of
the
handes
of
our
enimies
,
might
serue
him
without
feare
,
all
the
dayes
of
our
life
,
in
such
holynesse
and
rightuousnesse
,
as
are
acceptable
for
him
.
And
thou
childe
shalt
bee
called
the
Prophet
of
the
hyest
,
for
thou
shalt
go
before
the
face
of
the
Lord
too
prepare
his
ways
.
Too
giue
knowledge
of
saluation
vnto
his
people
for
the
remission
of
sinnes
.
Through
the
tender
mercy
of
our
God
,
wherby
the
day
spring
from
an
hye
hath
visited
vs
.
To
giue
light
too
them
that
sate
in
darknesse
,
and
in
the
shadow
of
death
,
and
to
guide
our
feete
into
the
way
of
peace
.
And
the
child
grew
&
wexed
strong
in
spirit
,
and
way
in
wildernesse
til
the
day
came
,
when
he
should
shew
himselfe
vntoo
the
Israelites
.
The
exposition
of
the
Text.
ALthough
it
bée
a
heathenish
Idolatrie
too
call
vppon
Sainctes
,
which
thing
is
doone
by
the
Papistes
in
the
feastes
of
Sainctes
:
yet
it
is
very
behoofefull
(
and
that
for
many
causes
)
too
kéepe
still
the
feasts
of
some
Saincts
.
The
first
cause
is
,
for
that
it
is
very
profitable
that
the
storie
of
the
Church
should
bée
known
.
For
from
thence
wée
may
fetche
instruction
,
confirmation
,
and
comfort
.
The
second
is
,
for
that
it
is
a
swéete
thing
too
thinke
vppon
Gods
benefites
towards
his
Church
,
whereby
commeth
singuler
frute
too
the
godly
hartes
.
The
third
is
,
that
thanks
may
bée
giuen
to
God
for
his
benefites
towards
the
members
of
his
Churche
.
The
fourth
is
,
that
by
weying
throughly
the
variable
chaunces
of
the
Sainctes
,
wée
may
arme
and
strengthen
our
minds
ageinst
chaunces
present
and
too
come
,
which
we
must
needes
taste
of
.
The
fifth
is
,
that
the
Sainctes
maye
bée
as
it
were
samplers
vntoo
vs
,
of
repentance
,
conuersation
,
woorshipping
,
confession
,
constancie
,
patience
,
and
other
vertues
,
according
to
which
wée
may
frame
our
liues
.
The
sixth
is
,
that
wée
with
godly
gronings
should
desire
too
come
too
the
felowship
of
the
Saincts
.
These
and
other
weightie
causes
there
bée
,
why
wée
reteine
feastes
of
Sainctes
in
the
Church
.
Would
God
that
many
men
abused
not
the
feasts
of
Saincts
and
other
things
too
their
owne
pleasures
and
madde
deuises
,
like
as
many
in
the
papacie
abused
chéefly
this
feast
,
when
they
halowed
it
with
dauncing
and
reueling
with
méetings
of
louers
,
with
bibbing
and
tippling
al
night
long
,
and
with
other
more
shamfull
things
which
I
will
not
speake
of
,
wherin
they
pleased
not
God
nor
the
Angels
and
Saincts
,
but
they
serued
Sathan
too
the
reproch
of
God
,
and
of
the
Angels
and
Saincts
.
Thus
much
bréefly
concerning
the
feasts
of
Saincts
,
and
the
right
vse
of
them
.
In
this
feast
I
wil
entreat
of
one
point
only
,
that
is
too
wit
,
the
story
of
Iohn
,
out
of
which
I
will
build
certeine
admonishments
.
¶
Of
the
Storie
of
Iohn
Baptist.
IN
the
Storie
of
Iohn
Baptist
,
let
these
circumstances
bée
weyed
.
His
parents
,
his
conception
,
his
birth
,
his
bringing
vp
,
his
calling
,
his
office
,
Chrysts
recorde
concerning
Iohn
,
his
death
,
and
the
things
that
hapned
about
his
death
and
after
his
death
.
Iohn
Baptists
parents
wer
Zacharie
,
a
préest
,
a
holy
man
,
and
of
blamelesse
life
:
and
his
moother
was
Elizabeth
,
a
woman
far
striken
in
yéeres
and
of
singuler
godlinesse
.
Of
both
these
Luke
the
Euangelist
beareth
this
witnesse
in
his
first
chapter
:
They
were
both
perfect
before
God
,
and
walked
in
al
the
lawes
and
ordinances
of
the
Lord
,
that
no
man
could
find
fault
with
them
.
And
they
had
no
child
,
bicause
Elizabeth
was
barren
,
&
both
were
well
striken
in
age
.
This
description
sheweth
of
what
yéeres
the
parents
of
Iohn
were
,
with
what
innocentnesse
they
liued
,
&
that
being
now
growne
in
yéeres
,
they
were
destitute
of
the
comfort
of
their
old
age
,
bicause
Elizabeth
was
barren
,
not
only
by
nature
when
she
was
yet
young
,
but
also
by
reason
of
age
,
for
that
she
was
now
become
an
old
woman
.
Notwithstanding
,
contrary
too
the
course
of
nature
&
the
discommoditie
of
barrennesse
,
at
length
they
obteine
that
which
they
had
sought
at
gods
hands
with
great
earnestnesse
.
Therfore
this
circumstance
of
Iohns
parents
,
techeth
many
things
.
First
that
the
prayers
of
the
godly
shal
bee
herd
at
length
.
Secondly
that
wée
must
not
cease
from
praying
,
bicause
our
requests
séeme
too
bée
delaied
somewhat
long
.
For
wée
must
knocke
stil
til
that
doore
of
grace
be
opened
vnto
vs
.
Thirdly
that
the
afflicted
continuing
in
faith
,
&
kéeping
themselues
blamelesse
,
shal
at
length
atteine
comfort
.
Fourthly
that
those
whiche
are
coupled
in
mariage
,
must
liue
in
the
feare
of
God
,
&
bée
vnrebukeable
.
And
fifthly
that
the
ministers
of
Gods
woord
&
their
wiues
,
ought
too
shine
before
others
in
al
kind
of
vertues
.
For
like
as
Zacharie
the
husband
beautified
the
dignitie
of
his
office
with
the
holinesse
of
his
life
:
So
his
wife
Elizabeth
led
a
holy
and
blamelesse
life
.
For
they
knewe
themselues
too
bée
promoted
too
a
place
of
suche
woorship
,
that
their
life
was
more
lookt
vppon
than
others
were
.
Wold
God
there
were
not
many
that
are
Zacharies
in
talke
,
but
no
Zacharies
in
life
.
But
they
shal
one
day
finde
their
iudgement
.
The
second
circumstance
is
of
Iohns
conception
,
wherin
many
things
are
too
bée
considered
.
For
firste
his
conception
was
fortold
by
an
Angel
to
Zacharias
his
father
,
as
he
was
dooing
his
dutie
in
the
temple
:
which
thing
when
the
forspent
old
man
beléeued
not
,
hée
was
striken
dumb
in
punishment
of
his
vnbeléefe
.
Héer
,
first
offreth
it self
the
duetifulnesse
of
the
holy
angels
,
which
are
gods
messengers
,
&
ministers
to
gods
church
,
to
defend
it
&
serue
it
according
to
gods
wil.
But
concerning
Angels
more
is
too
bée
spoken
vpon
S.
Michaels
day
.
Secondly
it
is
to
be
obserued
héer
,
that
God
is
wont
to
héer
those
which
executing
their
office
accordingly
,
doo
cal
vpon
him
with
faith
.
For
he
that
executeth
not
aright
(
as
much
as
in
him
lieth
)
the
office
that
is
committed
vntoo
him
,
is
voyd
of
faith
,
and
cannot
pray
.
Wherfore
,
folowing
the
example
of
Zacharie
,
let
vs
both
execute
our
charge
as
we
ought
to
do
,
&
also
cal
earnestly
vpon
God
,
that
he
may
reléeue
our
necessities
,
for
he
is
mind
full
of
his
promises
.
Furthermore
wée
are
taught
héere
,
that
Gods
dooing
&
determination
is
not
hindred
by
the
impediments
of
nature
.
For
although
Zacharie
were
forspent
,
&
that
Elizabeth
were
barren
both
by
nature
&
yéeres
:
yet
Gods
purpose
goeth
forwarde
,
and
Elizabeth
conceyueth
according
too
Gods
determination
.
Héeruppon
wée
maye
build
a
generall
rule
,
namely
that
nothing
can
disappoint
Gods
determination
&
purpose
.
He
hath
decréed
too
raise
agein
the
dead
,
but
vntoo
nature
this
séemeth
vnpossible
?
Which
is
most
too
bée
beléeued
in
this
case
?
Nature
,
or
Gods
woord
.
Let
the
praise
of
truthe
bée
giuen
too
God
,
&
let
vs
beléeue
it
for
a
certeintie
,
the
he
which
is
the
almighty
truth
&
the
most
true
almightinesse
,
both
wil
and
can
performe
whatsoeuer
he
hath
determined
.
Therfore
a
barren
woman
conceiueth
,
&
a
forspent
old
man
becommeth
a
Father
ageinst
natures
will
,
how
bée
it
at
the
commaundement
of
him
that
is
the
author
of
nature
,
whom
the
Child
acknowledged
in
his
moothers
womb
,
when
at
the
comming
of
Mary
after
hir
conceyuing
at
the
voyce
of
the
Angel
,
hée
sprang
in
his
moothers
wombe
,
in
witnesse
that
God
receiueth
infants
,
&
wil
be
woorshipped
of
them
,
according
to
the
Psalme
:
out
of
the
mouthes
of
infantes
&
sucking
babes
hast
the
made
perfecte
thy
praise
.
But
more
is
too
bée
spoken
of
this
matter
on
the
day
of
the
visitation
of
the
blissed
Uirgin
.
The
third
circumstance
is
of
his
birth
,
wherof
Luke
speaketh
in
this
wise
:
Thou
shalt
(
sayth
the
Angel
)
cal
his
name
Iohn
,
and
thou
shalt
haue
ioy
&
gladnesse
,
and
many
shall
reioyce
at
his
birth
.
And
when
Iohn
was
borne
,
the
neighbors
héering
what
had
hapned
too
Elizabeth
,
did
set
out
the
mercy
of
God
and
reioysed
with
Elizabeth
.
This
circumstance
puts
vs
in
minde
of
thankfulnesse
towards
God
for
his
benefites
receyued
:
it
putteth
vs
in
mind
too
reioice
with
them
to
whom
God
dooth
good
:
it
puts
vs
in
mind
of
the
duetie
of
godly
parents
,
namely
that
we
shuld
betake
our
children
vntoo
God
:
&
it
puts
vs
in
mind
of
the
gladnesse
which
we
receiue
of
the
blissing
of
God
,
that
wée
should
refer
it
too
Gods
glory
.
The
fourth
circumstance
is
of
Iohns
bringing
vp
,
wherof
the
Euangelist
speaketh
thus
:
The
Childe
grew
and
wexed
strong
in
spirit
,
and
was
in
wildernesse
vntil
the
day
that
he
should
shew
himself
too
the
Israelites
.
And
while
hée
was
in
wildernesse
,
(
as
Mathew
telleth
)
hée
had
a
garment
of
Camels
hair
,
&
a
Lether
girdle
about
his
loynes
.
And
his
meate
was
Locusts
and
wild
Honie
.
This
is
a
description
of
méetly
hard
bringing
vp
.
For
in
as
muche
as
it
was
a
highe
office
that
hée
should
take
vpon
him
,
hée
was
not
too
bée
brought
vp
in
pleasures
,
but
rather
hée
was
too
bée
enured
too
paines
taking
from
the
Cradle
.
For
(
as
one
sayth
)
it
is
a
great
matter
too
bée
enured
from
a
Childe
.
But
what
shall
wée
learne
héereby
?
Munckerie
?
In
no
wise
.
What
then
?
Wée
must
learne
thrée
things
héereby
.
Sobernesse
,
obedience
towards
God
,
and
enurance
too
hardnesse
.
For
sobernesse
and
restraint
of
life
ar
by
this
example
of
Iohns
commended
:
not
onely
too
those
that
shal
bée
ministers
of
Gods
woord
,
but
also
too
al
Christians
.
Secondly
,
obedience
too
Godward
in
our
vocation
is
commended
vntoo
vs
.
For
it
is
not
too
bée
thought
that
Iohn
chose
this
woorke
and
this
kind
of
liuing
,
as
though
it
were
a
holyer
thing
too
liue
in
wildernesse
than
in
the
open
assembly
of
men
:
but
he
thought
it
behoued
him
to
follow
his
calling
.
Moreouer
enurance
is
commended
vntoo
vs
by
this
example
,
too
the
intent
that
béeing
acquaynted
with
hardnesse
,
wée
may
not
bée
discouraged
with
the
burthen
of
troubles
,
if
at
any
time
wée
bée
put
too
the
bearing
of
hardnesse
.
Those
that
bée
brought
vp
deintely
,
become
womanish
,
so
as
they
bée
méete
for
the
dooing
of
no
notable
thing
,
according
as
experience
teacheth
in
many
.
The
Lether
girdle
that
was
about
his
loynes
,
was
a
token
of
the
contention
which
he
should
haue
in
his
office
,
ageinst
the
Scribes
,
Pharisies
,
Herod
,
&
other
the
enemies
of
Chrysts
kingdome
.
The
fifth
circumstance
of
Iohns
calling
.
Of
this
circumstance
Luke
writeth
thus
:
The
woord
of
the
Lord
came
vntoo
Iohn
the
sonne
of
Zacharie
.
This
was
the
woord
of
calling
,
whereby
he
was
called
of
God
too
the
ministerie
.
Héere
is
modestie
commended
vntoo
vs
,
that
wée
should
after
the
example
of
Iohn
,
wayt
for
the
voyce
of
the
caller
,
whither
it
bée
of
God
without
meanes
,
(
which
hapned
oft
in
olde
time
,
after
which
sort
the
Prophets
,
Apostles
,
and
others
now
&
then
were
called
:
)
or
of
God
by
meanes
,
that
is
too
wit
by
men
,
that
haue
aucthoritie
too
call
too
any
seruice
in
the
common
weale
or
in
the
Church
.
Ageinst
this
example
of
modestie
doo
curious
folkes
offend
,
who
without
calling
climb
vp
into
offices
,
by
the
windowes
or
the
roofe
of
the
house
,
rather
than
by
the
dore
.
Such
are
they
which
by
fréends
or
by
large
giftes
hunt
for
spirituall
promotions
,
and
that
not
too
serue
God
,
and
edifie
his
Church
,
but
too
féede
their
bellies
,
which
thing
commeth
commonly
too
an
ill
end
.
The
sixth
circumstance
is
of
his
office
,
wherof
Luke
speaketh
in
this
manner
:
And
he
came
intoo
all
the
coasts
about
Iordan
,
preaching
the
Baptim
of
repentance
for
the
remission
of
sinnes
,
as
it
is
written
in
the
booke
of
Esay
.
The
voice
of
a
cryer
in
wildernesse
,
prepare
the
way
of
the
Lord
,
make
streight
his
pathes
.
&c.
Wée
haue
Iohns
office
,
namely
that
he
baptizeth
and
preacheth
repentance
,
that
he
may
prepare
the
way
of
the
Lord
,
and
poynt
out
Christ
our
Lord
.
And
bicause
he
was
the
first
minister
of
God
that
baptized
by
Gods
commaundement
,
he
was
called
Baptist.
And
bicause
he
preached
repentance
,
he
was
called
a
Prophet
.
And
bicause
he
poynted
out
Chryst
,
he
was
called
Elias
,
that
he
might
come
in
the
spirit
of
Elias
,
and
prepare
the
way
of
the
Lord
.
In
this
mannes
office
doo
shine
many
vertues
:
as
constancy
,
stoutnesse
,
confession
,
tribulation
,
defence
of
the
truthe
,
earnestnesse
and
endeuoure
too
enlarge
Chrysts
kingdome
.
He
feared
not
Herode
:
he
regarded
not
the
Pharisies
.
But
he
mainteined
his
office
stoutly
euen
too
the
death
.
The
seuenth
circumstance
,
is
of
Chrystes
record
concerning
Iohn
.
Of
this
circumstance
wryteth
Mathewe
in
his
eleuenth
chapter
,
where
Iohn
being
cast
into
prison
,
sendes
two
of
his
Disciples
too
Iesus
,
too
know
of
him
whither
he
were
the
same
that
was
too
come
,
or
whither
some
other
were
too
bée
looked
for
.
And
after
Chrysts
answere
,
is
immediatly
put
Chrysts
recorde
concerning
Iohn
.
What
went
yée
out
(
sayth
he
)
intoo
the
wildernesse
too
sée
?
A
réede
?
How
bée
it
for
as
much
as
this
commendation
of
Chrysts
giuen
vntoo
Iohn
,
is
declared
in
the
thirde
Sunday
in
Aduent
:
I
will
say
no
more
of
it
héere
.
The
eight
circumstance
is
of
Iohns
death
,
&
of
those
things
that
happened
about
his
death
&
after
his
death
.
In
his
death
are
these
things
:
the
occasion
of
it
,
the
cause
of
it
,
the
kind
of
the
death
,
&
Iohns
example
.
The
occasion
was
this
.
Herod
tooke
away
his
brothers
wife
,
and
vsed
hir
as
his
owne
.
Bicause
Iohn
saw
this
thing
too
bée
ageinst
the
law
of
God
and
the
honestie
of
nature
,
he
sayd
too
Herod
.
It
is
not
lawful
for
thée
too
haue
thy
brothers
wife
.
Wherwith
Herod
taking
displeasure
,
did
cast
Iohn
in
prison
.
Before
Iohn
had
doon
so
,
Herod
loued
him
:
hée
estéemed
him
as
a
Prophet
:
and
now
and
then
vsed
him
as
a
counseller
.
But
assoon
as
Iohn
began
too
reproue
him
for
his
incest
,
and
vncleane
life
,
Herod
of
his
fréend
became
his
enimie
,
&
cast
Iohn
intoo
prison
as
an
euill
dooer
.
This
example
of
Herodes
is
folowed
of
many
nowe
a
dayes
:
They
make
muche
of
Gods
seruants
as
long
as
they
displease
them
not
,
and
as
long
as
they
blame
not
their
vyces
:
But
assoone
as
they
bewray
their
disease
,
by
and
by
like
mad
men
they
lay
hands
vpon
their
Phisicians
.
The
cause
of
his
death
was
Herods
othe
.
For
when
Herod
at
a
feaste
had
behild
the
daughter
of
Herodias
daunsing
,
shée
lyked
him
so
well
with
hir
daunsing
,
that
hée
sware
hée
would
giue
hir
whatsoeuer
shée
would
aske
,
euen
too
the
one
halfe
of
his
kingdome
.
As
soone
as
the
Damsel
herd
this
,
shée
runnes
too
hir
moother
,
and
asketh
counsell
of
hir
,
what
shée
shoulde
requeste
.
Hir
moother
(
who
hated
Iohn
for
finding
fault
with
hir
whoredom
)
bad
hir
aske
Iohn
Baptists
head
,
whiche
thing
shée
obteyned
.
For
out
of
hand
a
hangman
was
sente
for
too
cut
of
Iohns
head
,
and
so
it
was
deliuered
too
the
Damsell
.
Thus
haue
wée
the
cause
of
Iohns
death
,
and
the
kinde
of
his
death
.
Behold
,
héere
at
the
request
of
a
yong
wenche
was
put
too
death
that
noble
personage
,
than
the
which
there
was
not
a
greater
among
them
that
are
borne
of
women
according
vntoo
Chrystes
testimonie
.
This
verely
is
the
lot
of
the
churche
.
Héere
wée
see
that
Chrystes
churche
is
gotten
with
blud
and
kept
with
blud
.
This
example
of
Iohns
,
is
too
be
folowed
of
all
sincere
ministers
of
Chryst
:
Namely
,
rather
too
choose
death
than
too
winke
at
mennes
sinnes
:
assuring
them selues
that
he
which
accepted
Iohns
blud
as
a
moste
acceptable
sacrifise
,
will
also
haue
regard
of
them
in
the
mids
of
the
fire
.
Too
him
therefore
bée
honor
,
praise
,
thanksgiuing
,
and
glory
for
euer
and
euer
.
So
bée
it
.
The
Visitation
of
Mary
.
¶
The
Gospel
.
Luke
.
j.
ANd
Mary
arose
in
those
dayes
,
and
went
intoo
the
Mountaynes
with
haste
,
into
a
Citie
of
Iewrie
,
and
entred
intoo
the
house
of
Zachary
,
and
saluted
Elizabeth
.
And
it
fortuned
,
as
Elizabeth
heard
the
Salutation
of
Mary
,
the
babe
sprong
in
hir
belly
.
And
Elizabeth
was
filled
with
the
holy
Ghost
,
and
cryed
with
a
loud
voyce
,
and
sayd
:
Blissed
art
thou
among
women
,
and
blissed
is
the
frute
of
thy
wombe
.
And
whence
happeneth
this
vntoo
mee
,
that
the
Mother
of
my
Lorde
shoulde
come
too
mee
?
For
loe
,
assoone
as
the
voyce
of
thy
salutation
sounded
in
mine
eares
,
the
babe
sprang
in
my
belly
for
ioy
.
And
blissed
arte
thou
that
beleeuest
:
for
those
things
shall
bee
perfourmed
,
whiche
were
tolde
thee
from
the
Lorde
:
And
Mary
sayde
.
My
soule
magnifieth
the
Lord
:
and
my
spirite
reioyseth
in
God
my
sauioure
.
For
hee
hath
looked
on
the
poore
degree
of
his
handmayden
.
For
beholde
from
hencefoorth
shall
all
generations
call
mee
blissed
.
Bicause
he
that
is
mightie
hath
done
too
mee
great
things
,
and
holye
is
his
name
.
And
his
mercie
is
on
them
that
feare
him
throughout
all
generations
.
Hee
sheweth
strength
with
his
arme
:
hee
scattereth
them
that
are
proud
in
the
imagination
of
their
harts
.
He
putteth
downe
the
mightie
from
their
seats
,
and
exalteth
them
of
lowe
degree
.
Hee
filleth
the
hungry
with
good
things
:
and
sendeth
away
the
riche
emptie
.
Hee
remembreth
mercie
,
and
helpeth
his
seruaunt
Israell
.
Euen
as
hee
promised
vntoo
our
Fathers
,
Abraham
and
his
séede
for
euer
.
And
Mary
abode
with
hir
aboute
three
Moneths
,
and
returned
ageine
too
hir
owne
house
.
The
exposition
of
the
Text.
WHerfore
feasts
of
Sainctes
were
appoynted
in
the
Church
,
is
already
shewed
bothe
at
other
tymes
,
and
also
vppon
the
very
daye
of
Iohn
Baptist.
The
effect
of
the
matter
commeth
vntoo
this
ende
,
that
wée
may
haue
examples
of
repentaunce
and
of
Gods
mercy
,
or
(
too
speake
more
at
large
)
firste
that
when
wée
are
falne
with
them
,
wee
shoulde
not
dispaire
of
forgiuenesse
,
but
looke
vp
for
grace
,
repenting
vs
earnestly
of
oure
sinnes
,
after
the
example
of
the
Sainctes
.
Secondly
that
wée
shoulde
folowe
their
fayth
:
according
as
Paule
warneth
,
commending
Abrahams
fayth
vntoo
vs
.
Rom.
4.
And
thirdly
,
that
we
should
endeuer
too
be
like
in
conditions
too
the
Saincts
,
liuing
after
an
honest
,
godly
,
and
vpright
fashion
,
and
renouncing
all
vngodlinesse
and
worldly
lustes
,
as
Paule
teacheth
in
his
Epistle
too
Titus
.
For
this
purpose
,
let
vs
thinke
that
this
feaste
also
was
instituted
,
not
that
wée
shoulde
call
vppon
the
holy
Uirgin
,
which
is
wicked
Idolatrie
:
but
too
the
intent
wée
may
haue
wherwith
both
too
edifie
our
minde
and
too
directe
our
life
too
godlinesse
and
vertue
,
after
the
example
of
this
moste
chaste
Uirgin
.
Nowe
the
summe
of
this
storie
is
,
that
the
Uirgin
Mary
after
shée
knewe
that
bothe
hir selfe
was
with
Childe
by
the
holy
Ghost
▪
&
that
Elizabeth
hir
cousin
now
in
hir
olde
age
,
was
great
with
Childe
also
,
went
too
hir
cousin
Elizabeth
too
see
howe
shée
did
:
and
that
vppon
their
méeting
,
they
talked
toogither
of
that
which
was
hapned
,
and
comforted
one
another
.
And
too
the
intent
that
Mary
might
show
a
token
of
hir
thankfulnesse
,
shee
made
a
Psalme
and
song
it
too
the
praise
of
God
.
The
places
are
twoo
.
-
1
The
storie
of
hir
visitation
.
-
2
The
song
of
the
Uirgin
.
¶
Of
the
firste
.
IN
the
story
of
the
virgin
foure
circumstances
are
chéefly
too
bée
considered
,
whiche
are
:
Firste
the
mutuall
curtesie
betwéene
the
Uirgin
and
Elizabeth
.
2.
The
Salutation
of
the
Uirgin
.
3.
Elizabeths
record
of
the
Uirgins
faith
.
4.
The
miracle
of
the
Babe
springing
in
his
moothers
wombe
.
The
first
circumstance
.
Mary
arose
in
those
dayes
&
wente
intoo
the
Mountaynes
with
haste
intoo
a
Citie
of
Iewry
,
and
entred
intoo
the
house
of
Zachary
.
The
blissed
Uirgin
vttereth
a
moste
faire
frute
of
hir
Fayth
,
that
is
too
wit
,
loue
towardes
hir
neighbour
.
For
shée
béeing
a
yong
woman
bylde
no
scorne
of
Elizabeth
béeing
an
olde
woman
,
but
wente
too
hir
in
halfe
,
too
help
hir
,
and
comfort
hir
,
thinking
thus
:
Beholde
my
kinswoman
is
forespent
with
yéeres
:
and
besides
that
,
shée
is
by
miracle
become
childe
bearing
,
whiche
thing
was
denyed
by
nature
.
Therfore
shée
hath
néede
of
my
helpe
.
Wherefore
I
will
go
too
hir
that
wée
may
take
comforte
toogither
one
of
anothers
talke
,
&
too
doo
hir
some
seruice
.
Héerby
may
yoong
maryed
wiues
learne
,
howe
it
becometh
them
too
bée
minded
toward
the
aged
women
.
Although
Mary
were
endewed
with
greater
giftes
than
euer
any
woman
in
the
world
was
:
Yet
was
shée
not
proude
of
it
,
shée
thinks
not
:
Shall
I
that
am
garnished
with
so
great
gifts
,
doo
seruice
too
this
olde
trot
?
But
rather
shée
thinketh
that
the
greater
shée
is
,
and
the
more
excelling
in
principall
giftes
,
so
muche
the
more
is
shée
bounde
too
doo
other
folke
seruice
.
Albéeit
that
Ioseph
dreamed
that
the
Sunne
and
Moone
and
eleuen
starres
did
woorship
him
,
by
whiche
dreame
was
signifyed
that
his
Parentes
and
brethren
shoulde
one
day
woorship
him
as
their
Lorde
:
yet
was
hée
not
proude
of
it
,
but
serued
his
olde
Father
,
and
was
obediente
too
him
,
according
too
the
rule
of
Iesus
the
Sonne
of
Syrach
.
The
greater
that
thou
arte
,
so
muche
the
more
,
humble
thou
thy self
in
all
things
,
and
thou
shalt
finde
fauour
before
GOD
.
Bée
gentle
too
speake
vntoo
in
the
company
of
the
poore
,
and
humble
thy
soule
vntoo
thine
elder
.
He
that
frameth
his
life
after
the
rule
and
the
example
of
Mary
,
shall
reape
most
plentifull
frute
.
For
first
he
shall
finde
fauour
in
Gods
sight
.
For
as
God
resisteth
the
proude
:
so
he
giueth
grace
too
the
lowly
.
Secondly
he
shall
finde
fauour
among
men
.
For
like
as
all
men
hate
proude
folkes
,
so
they
loue
those
that
bée
lowly
and
gentle
too
speake
vntoo
.
Besides
this
,
he
deserueth
,
that
yong
men
shoulde
honoure
him
when
he
is
olde
.
For
as
it
is
Gods
iust
iudgement
,
that
he
which
in
his
youth
despised
old
men
,
should
bée
despised
himselfe
when
he
is
old
:
so
is
it
Gods
iustice
that
he
which
in
his
youth
did
reuerence
old
men
,
and
had
them
in
estimation
,
should
bée
honoured
and
loued
of
yong
folke
when
he
is
olde
.
Also
let
our
maydens
learne
héereby
,
not
too
run
gadding
about
too
other
folkes
houses
,
nor
too
giue
themselues
too
idlenesse
,
but
too
doo
their
businesse
spéedyly
after
a
godly
and
womanly
fashion
:
except
perchaunce
they
had
rather
folow
the
example
of
Dina
,
who
brought
home
shame
with
hir
,
than
the
example
of
the
blissed
virgin
,
who
brought
home
honor
and
an
euerlasting
report
of
honestie
with
hir
.
In
old
time
no
treasure
was
more
set
by
of
maidens
than
shamefastnesse
.
But
now
a
days
many
shew
al
maner
of
shamlesse
lightnesse
,
both
in
apparell
and
behauior
,
of
whom
a
great
number
doo
iustly
abye
their
vnshamefastnesse
.
The
second
circumstance
is
of
the
Gréeting
.
For
the
virgin
entring
intoo
Elizabeths
house
gréeteth
hir
by
and
by
.
A
fréendly
gréeting
is
a
token
of
curtesie
,
lowlynesse
,
and
good
will
.
The
vsuall
maner
of
gréeting
among
the
Iewes
,
was
,
peace
bée
too
thée
,
and
peace
bée
too
this
house
:
which
maner
of
gréeting
putteth
vs
in
minde
of
many
thinges
.
For
first
this
order
of
gréeting
is
a
confession
whereby
wée
acknowledge
all
peace
,
all
good
fortune
,
yea
and
all
prosperitie
too
bée
of
God
.
Secondly
it
is
a
prayer
.
For
he
that
with
a
true
méening
hart
sayth
,
Peace
bée
too
thée
:
it
is
as
muche
as
if
he
should
say
,
I
beséeche
thée
O
heauenly
Father
,
too
graunt
thy
peace
too
this
man
:
and
too
defende
him
with
thy
protection
ageinst
Sathan
the
vnappeasable
foe
of
thy
churche
.
Thirdly
this
gréeting
is
an
exhortation
,
wherby
wée
exhort
him
that
wée
salute
,
too
call
vppon
God
,
too
preserue
the
man
himselfe
,
his
house
,
his
children
,
and
whatsoeuer
is
his
.
Fourthly
his
gréeting
and
wishing
of
peace
,
is
a
certeine
warning
that
wée
haue
enimies
,
that
lye
in
wayte
for
vs
continualle
.
Whereby
wée
are
put
in
minde
,
not
too
sléepe
,
but
too
wake
,
that
they
fall
not
vpon
vs
vnwares
.
Fifthly
,
this
godly
salutation
is
a
thanksgiuing
.
For
when
wée
wish
peace
of
God
too
other
men
,
wée
openly
acknowledge
that
God
is
the
author
of
peace
,
whom
wée
prayse
in
this
confession
.
Therfore
let
vs
learne
of
this
virgin
,
too
receyue
one
an
other
,
with
mutuall
gréetings
.
The
third
circumstance
is
,
Elizabeths
testimonie
concerning
the
virgins
faith
.
And
Elizabeth
was
filled
with
the
holy
ghost
,
and
cryed
out
with
a
loude
voyce
,
and
sayd
:
Blissed
art
thou
among
women
,
and
blissed
is
the
frute
of
thy
womb
.
&c.
Blissed
art
thou
that
hast
beleeued
,
for
all
things
shall
bee
performed
that
the
Lord
hath
spoken
vntoo
thee
.
Elizabeth
is
filled
with
the
holy
ghost
,
by
whom
she
is
certified
of
the
virgins
conception
.
For
in
asmuch
as
it
is
ageinst
nature
for
a
maid
too
bée
with
child
,
it
behoued
the
author
of
nature
too
bée
the
teacher
of
grace
,
and
giuer
of
the
gift
whiche
happened
contrary
too
nature
.
Agein
,
according
as
shée
was
taught
by
the
holy
ghost
,
she
commendeth
the
virgins
fayth
when
she
saith
:
Blissed
art
thou
that
hast
beléeued
.
Which
short
sentence
teacheth
many
things
.
For
first
it
couertly
giueth
an
inkling
that
al
be
wretched
which
are
faithlesse
.
Secondly
it
teacheth
that
vntoo
the
beléeuers
befalleth
the
true
blissednesse
,
whiche
he
is
in
Chryste
Iesu
the
moste
plentyfull
welspring
of
all
blissednesse
.
Thirdly
it
sheweth
what
is
the
frute
of
faith
,
when
she
sayth
:
For
those
things
shal
bée
perfourmed
whiche
the
Lorde
hath
spoken
too
thée
.
As
if
she
should
say
:
Although
the
experience
of
all
men
crye
ageinst
it
:
although
Nature
say
nay
too
it
:
although
reason
determine
flat
ageinst
it
.
Yet
shall
the
thing
bée
performed
that
the
Lord
hath
spoken
too
thée
,
namely
that
thou
being
a
maid
shalt
beare
a
Sonne
,
according
too
Gods
woord
.
Héereby
may
wée
also
lerne
,
what
is
the
true
inclination
of
Fayth
,
and
after
the
example
of
the
virgin
,
too
giue
credite
too
Gods
woord
,
though
all
the
whole
nature
of
things
should
séeme
too
warrant
the
contrary
.
The
fourth
circumstance
.
At
the
virgins
gréeting
the
childe
sprang
in
his
moothers
wombe
,
and
by
a
certeine
gesture
gaue
knoweledge
that
the
Messias
was
at
hand
in
the
virgins
wombe
.
Surely
this
was
a
greate
miracle
,
that
a
Babe
as
yet
vnborne
intoo
the
worlde
,
acknowledged
the
repayrer
of
nature
.
By
whiche
miracle
bothe
the
fayth
of
Elizabeth
and
Mary
was
confirmed
,
and
the
goodnesse
of
God
towardes
infantes
declared
,
who
promised
Abraham
long
agoe
,
that
hée
would
bée
the
GOD
of
him
and
of
his
séede
for
euermore
.
In
assurance
of
which
promise
,
hée
established
a
law
,
that
euery
male
childe
of
eyght
dayes
olde
should
bée
circumcised
.
In
as
much
therfore
as
this
promise
perteyneth
vntoo
vs
,
the
Anabaptists
doo
wickedly
and
shamelesly
,
who
will
not
haue
the
infants
of
Christians
baptized
:
that
is
too
wit
,
wil
not
haue
them
enioy
their
ensealement
,
whiche
are
heires
of
the
heauenly
grace
according
too
the
promise
.
The
Anabaptists
saye
thus
:
Hée
that
heareth
and
beléeueth
,
is
too
bée
baptized
:
but
an
Infant
heareth
not
,
nor
can
beléeue
:
and
therefore
hée
is
not
in
any
wise
too
bée
baptized
.
But
the
wretches
are
deceiued
.
They
ought
too
reason
thus
rather
.
The
Infants
of
Christen
folkes
haue
the
promise
.
Therefore
this
promise
is
too
bée
sealed
vp
vntoo
them
by
Baptime
,
as
it
was
sealed
vp
too
the
Children
of
the
Iewes
by
Circumcision
.
The
woorde
of
promise
offreth
grace
:
and
the
Sacramente
of
the
promisse
sealeth
vp
the
grace
,
and
teacheth
by
outwarde
token
,
according
as
is
sayd
vppon
the
day
of
our
Lords
supper
.
Therfore
let
vs
set
Iohn
before
vs
,
whoo
in
his
moothers
womb
béeing
full
of
the
holy
Ghoste
,
is
heire
of
the
grace
common
too
all
Infants
that
haue
the
promise
.
But
they
say
,
this
was
a
miracle
,
I
confesse
it
was
a
miracle
,
and
surely
a
great
miracle
,
like
as
all
Gods
woorkes
in
his
Churche
are
miracles
.
Notwithstanding
,
I
put
too
thus
muche
,
that
this
selfe
same
miracle
teacheth
vs
,
that
Babes
are
able
too
receiue
the
holye
Ghoste
.
If
they
bée
able
too
receiue
the
holy
Ghoste
:
if
they
bée
the
Children
of
Abraham
:
if
they
bée
heires
according
too
the
promise
:
If
Chryste
commaunde
them
too
bée
receyued
:
why
are
they
not
too
bée
baptized
?
specially
séeing
that
Baptime
is
a
certeine
sealing
vp
of
these
things
.
¶
Of
the
second
.
WHen
Mary
had
herd
Elizabeth
talk
of
the
benefit
doon
too
hir
by
God
,
namely
that
shée
should
bée
the
moother
of
the
Messias
,
shée
vttereth
the
thankfulnesse
of
hir
harte
towards
God
,
whome
shée
prayseth
in
this
Psalme
,
partly
for
that
excéeding
great
benefite
,
whiche
happened
vntoo
hir
,
and
also
for
the
mercye
,
might
,
and
truthe
,
whiche
hée
extendeth
towardes
men
,
while
through
his
mercy
hée
receyueth
them
that
fear
him
intoo
his
fauour
,
iustly
punisheth
the
stubborn
,
and
now
at
length
performeth
that
hée
had
promised
so
long
ago
too
the
fathers
.
The
vse
of
this
Psalme
is
,
that
knowing
Gods
mercifulnesse
wée
shoulde
beléeue
:
that
knowing
his
myght
,
wée
shoulde
feare
:
and
that
knowing
his
truthe
,
wée
should
hope
,
and
with
pacience
wait
for
the
things
that
God
of
his
grace
hath
promised
:
setting
his
mercy
ageinst
sinne
,
his
might
ageinst
the
Deuils
tirannie
:
and
his
truth
ageinst
all
the
temptations
that
the
fleshe
or
the
Deuill
ministreth
.
And
for
these
causes
the
auncient
Churche
hathe
ordeyned
,
that
euery
daye
in
the
congregation
of
the
godly
,
this
song
of
the
Uirgins
should
bée
soong
.
Nowe
let
vs
bréefly
expound
euery
verse
.
1
My
soule
dooth
magnifie
the
Lord
.
2
And
my
spirite
reioyseth
in
God
my
Sauyour
.
3
For
he
hath
regarded
the
lowlynesse
of
his
handmayd
.
For
beholde
from
henceforth
all
generations
shal
cal
mee
blissed
.
This
is
too
say
:
I
prayse
God
highly
,
and
am
altogither
set
vppon
gladnesse
,
and
that
for
God
my
sauiours
sake
.
For
he
is
my
ioy
,
bicause
he
hath
bestowed
so
great
fauour
vppon
me
.
He
hath
regarded
and
with
frée
fauor
embraced
me
his
lowly
and
base
handmayde
,
who
haue
liued
hithertoo
despysed
in
base
estate
,
and
euen
after
the
manner
of
vyle
bondslaues
:
yea
and
so
regarded
me
,
that
all
ages
shal
from
henceforth
accompt
me
(
not
base
and
despised
as
before
,
but
)
blissed
:
to
whom
so
great
grace
is
extended
,
that
I
shall
bée
the
moother
of
the
Messias
,
who
is
the
sauiour
of
me
&
of
all
that
beléeue
in
him
.
By
Maryes
example
we
may
lerne
,
first
too
acknowledge
our
own
vilenesse
,
&
to
cast
our selues
down
before
God
in
true
repentance
.
Secondly
to
acknowledge
Gods
benefits
towards
vs
.
Thirdly
to
praise
god
for
his
benefits
:
&
fourthly
too
prouoke
other
too
thankfulnesse
by
our
example
.
4
For
he
that
is
mightie
hath
magnified
me
,
and
holy
is
his
name
.
The
chaste
virgin
maketh
héere
no
boast
of
merites
.
She
attributeth
nothing
too
hir
owne
power
,
but
imputeth
all
things
vntoo
God
,
who
only
is
mightie
,
&
whose
only
name
is
holy
,
and
therfore
deserueth
most
highly
too
bée
reuerenced
.
For
as
oft
as
God
is
named
,
he
ought
too
bée
praysed
for
his
holinesse
,
which
shineth
foorth
in
all
his
woorks
with
excéeding
mercy
,
iust
iudgement
,
myghtinesse
,
and
truth
,
according
as
the
virgin
declareth
particularly
in
hir
psalme
.
5
And
his
mercy
is
on
them
that
feare
him
through
all
generations
.
This
verse
teacheth
thrée
things
.
First
that
God
is
mercifull
.
Secondly
how
largely
Gods
mercy
spredeth
it selfe
.
And
thirdly
too
what
persons
that
mercy
befalleth
.
Concerning
Gods
mercy
there
bée
many
notable
sayinges
and
examples
.
I
(
sayth
he
)
will
bée
thy
God
,
and
the
God
of
thy
séede
for
euer
.
Also
:
I
am
the
God
that
sheweth
mercy
.
And
in
Esay
:
I
am
with
thée
bicause
I
am
thy
mercifull
Lorde
God
.
And
the
son
of
Syrach
:
Gentle
&
merciful
is
God
,
&
will
release
sinnes
in
the
day
of
trouble
.
Héerevpon
Paule
calleth
God
the
father
of
mercies
,
saying
:
Blissed
bée
God
the
Father
of
our
Lorde
Iesus
Chryst
,
the
father
of
mercies
,
which
comforteth
vs
in
all
our
troubles
.
The
examples
of
this
mercy
that
hath
bin
shewed
,
are
many
.
Of
which
the
chéefest
is
,
that
he
hath
giuen
his
only
begotten
sonne
,
that
the
worlde
might
bée
saued
by
him
.
Héervntoo
maketh
this
saying
:
So
God
loued
the
world
,
that
he
gaue
his
only
begotten
sonne
,
too
the
intent
that
all
that
beléeue
in
him
should
not
perish
,
but
haue
life
euerlasting
.
Images
of
this
mercy
are
the
prodigal
child
,
the
Samaritane
,
and
the
lost
shéepe
.
How
largely
extendeth
this
mercy
of
God
?
The
virgin
aunswereth
:
from
one
generation
too
an
other
:
that
is
too
say
,
too
all
ages
and
too
all
nations
,
according
too
this
saying
:
The
earth
is
ful
of
Gods
mercy
.
Héertoo
perteyneth
this
place
of
the
psalm
:
Gods
mercy
endureth
for
euer
and
euer
.
By
Gods
Iustice
Adam
and
all
his
posteritie
was
made
subiect
too
wretchednesse
.
And
by
Gods
mercy
Adam
and
his
ofspring
was
made
partaker
of
grace
,
so
they
purchase
not
damnation
too
themselues
by
theyr
owne
default
.
Héervntoo
perteineth
that
saying
of
Esay
:
I
haue
giuen
thée
too
bée
a
light
too
the
Gentyles
,
that
thou
mayest
bée
my
Saluation
too
the
vttermoste
parts
of
the
earth
.
And
Simeon
sayth
:
A
lyght
which
thou
hast
prepared
too
all
people
.
Too
whom
befalleth
this
mercy
?
Mary
aunswereth
:
Too
those
that
feare
him
.
This
selfe
thing
dooth
Dauid
witnesse
in
these
woords
:
The
mercy
of
the
Lord
is
from
generation
too
generation
vpon
them
that
feare
him
.
And
agein
,
his
saluation
is
néere
them
that
feare
him
.
Therfore
where
as
is
the
true
feare
of
God
,
there
also
Gods
mercy
taketh
place
.
But
what
is
this
fear
of
God
?
It
is
true
godlynesse
and
religion
,
wherewith
they
are
endued
that
leane
vntoo
Chryst
by
stedfast
faith
.
But
héere
must
discretion
bée
had
betwéene
the
cause
of
mercy
,
and
the
qualitie
of
them
too
whom
it
befalleth
.
Ther
is
none
other
cause
than
Gods
fatherly
good
wil
&
well
liking
in
his
déere
beloued
son
,
according
as
he
him selfe
sayth
:
This
is
my
beloued
sonne
in
whom
I
am
well
pleased
.
The
qualitie
of
them
too
whom
mercy
befalleth
,
is
not
merite
or
desert
,
but
a
marke
of
Gods
children
,
whiche
are
made
his
children
by
faith
,
according
too
this
:
he
haue
power
too
as
many
as
beleeue
in
his
name
,
too
become
the
sonnes
of
God
.
By
fayth
only
are
wée
borne
the
sonnes
of
God
:
but
when
wée
are
become
the
sons
of
God
,
wée
must
(
as
it
becommeth
Gods
children
)
liue
in
al
godlynesse
,
innocencie
,
&
other
vertues
,
the
which
the
blissed
virgin
comprehendeth
héer
vnder
the
name
of
the
feare
of
God
.
6
He
hath
shewed
strength
with
his
arme
,
he
hath
scattered
the
proude
in
the
imagination
of
their
owne
harts
.
7
He
hath
put
downe
the
mighty
from
their
seate
,
and
hath
exalted
the
humble
and
meeke
.
8
He
hath
filled
the
hungry
with
good
things
,
and
the
rich
he
hath
sent
empty
away
.
Shée
setteth
out
Gods
iudgement
ageinst
the
proude
,
and
his
mercy
towards
the
lowly
.
Héereof
are
shewed
examples
without
number
,
both
by
the
holy
histories
,
&
by
daily
experience
.
9
He
remembring
his
mercy
hath
holpen
his
seruant
Israel
.
10
As
he
promised
too
our
forefathers
Abraham
and
his
seede
for
euer
.
This
is
too
say
:
God
hath
accomplished
his
promise
of
mercy
by
sending
his
son
.
Therfore
he
is
sothfast
,
&
to
be
praised
for
his
sothfastnesse
.
Too
whom
bée
prayse
,
confession
and
glory
of
mercy
,
power
,
rightuousnesse
,
&
truth
for
euer
&
euer
.
Amen
.
Vpon
the
feast
day
of
S.
Michael
the
Archangell
.
¶
The
Gospell
.
Math.
viij
.
AT
the
same
time
came
the
disciples
vntoo
Iesus
saying
:
Who
is
the
greatest
in
the
kingdome
of
heauen
?
Iesus
called
a
chylde
vntoo
him
,
and
set
him
in
the
middest
of
them
,
and
sayd
:
Veryly
I
say
vntoo
you
,
except
yee
turne
and
become
as
children
,
ye
shal
not
enter
intoo
the
kingdome
of
heauen
.
Whosoeuer
therfore
humbleth
himself
as
this
child
that
same
is
the
greatest
in
the
kingdome
of
heauen
.
And
whosoeuer
receyueth
such
a
child
in
my
name
,
receyueth
me
.
But
whoso
doth
offend
one
of
these
litle
ones
which
beleue
in
me
,
it
were
better
for
him
that
a
milstone
were
hanged
about
his
necke
,
and
that
he
were
drowned
in
the
depth
of
the
sea
.
Woe
vntoo
the
worlde
,
bicause
of
offences
:
necessarie
it
is
that
offences
come
.
But
woe
vntoo
the
man
by
whom
the
offence
commeth
.
Wherfore
,
if
thy
hand
or
thy
foote
hinder
thee
,
cut
him
of
,
and
cast
it
from
thee
.
It
is
better
for
thee
too
enter
intoo
lyfe
halt
or
maymed
,
rather
than
thou
shouldest
(
hauing
two
handes
or
two
feete
)
bee
cast
intoo
euerlasting
fyre
.
And
if
thine
eye
offend
thee
,
plucke
it
out
,
and
cast
it
from
thee
:
It
is
better
for
thee
too
enter
intoo
life
with
one
eye
,
rather
than
(
hauing
two
eyes
)
too
bee
cast
into
hell
fyre
.
Take
heede
that
yee
despise
not
one
of
these
little
ones
.
For
I
say
vntoo
you
:
that
in
heauen
their
Angels
do
alwayes
behold
the
face
of
my
Father
which
is
in
heauen
.
The
exposition
of
the
Text.
THis
feast
was
appoynted
and
receyued
in
the
Church
,
too
the
intent
wée
might
learne
Gods
benefites
towards
vs
,
who
hath
giuen
vs
his
Angels
too
bée
our
kéepers
.
Wherefore
the
congregation
is
too
bée
taught
this
day
concerning
Angels
chéefly
.
Howbéeit
forasmuche
as
the
Gospell
that
is
woont
too
bée
red
this
day
,
conteineth
singuler
lessons
:
I
will
first
open
the
Texte
of
the
Gospell
,
and
afterwarde
speake
somewhat
concerning
Angels
.
The
occasion
of
this
Euangelical
lesson
,
was
the
statelynesse
of
Chrysts
disciples
,
who
after
they
had
herd
Chryst
make
mention
of
his
departure
:
fell
at
strife
for
the
soueraintie
:
whom
Chryst
calleth
back
from
their
error
,
&
sets
a
child
in
the
middes
of
them
,
saying
:
Except
ye
be
as
children
ye
shall
not
enter
into
the
kingdom
of
heauen
.
Besides
this
,
hée
dissuadeth
them
from
ministring
occasion
of
offence
,
&
commendeth
children
vnto
vs
that
wée
should
receiue
them
intoo
the
churche
,
knowing
that
of
suche
is
the
kingdome
of
Heauen
.
The
places
are
foure
.
-
1
The
reasoning
of
the
Apostles
about
the
soueraintie
and
the
reproofe
of
them
.
-
2
The
warning
too
auoyd
offence
.
-
3
Chrystes
commaundement
of
receyuing
Children
.
-
4
The
nature
and
office
of
Angels
.
¶
Of
the
first
.
THe
Disciples
came
vnto
Iesus
,
saying
:
who
is
greatest
in
the
kingdome
of
Heauen
?
Héer
cometh
first
too
bée
marked
the
blindnesse
of
Chrysts
Disciples
,
vnderstanding
not
yet
what
maner
a
one
Chrystes
kingdome
is
.
They
dreamed
it
should
bée
a
ciuil
gouernment
,
wherin
Chryst
should
reign
as
chéefe
souereigne
,
&
his
Disciples
as
Dukes
should
rule
the
whole
world
vnder
him
.
And
therfore
they
demaund
which
of
them
should
bée
chéefe
and
next
vntoo
Chryst.
So
wonderful
blindnesse
had
bewitched
their
mindes
.
Agein
,
wée
may
sée
héere
the
Deuils
venim
which
wrought
euen
in
those
instrumentes
of
God
,
namely
Chrystes
Disciples
,
who
were
ordeyned
too
bée
Apostles
and
ambassadours
of
Chryst
our
king
in
his
spiritual
kingdom
.
What
dooth
the
Deuill
?
hée
stayneth
them
with
the
moste
vgly
vice
of
pride
,
in
so
much
as
they
fell
already
too
reasoning
for
the
soueraintie
:
that
is
too
say
,
which
of
them
should
be
Lord
ouer
the
rest
.
What
dooth
Chryst
vntoo
this
foolishe
pride
of
his
Disciples
?
Surely
he
might
iustly
haue
cast
them
of
,
as
proud
&
vtterly
vnméet
too
bear
any
sway
in
the
gouernment
of
his
spirituall
kingdom
:
yet
doth
hée
not
so
,
but
admonisheth
them
fatherly
.
And
as
he
correcteth
their
error
:
so
hée
sharply
reproueth
the
vice
of
pride
.
For
thus
saith
he
:
Iesus
called
a
Child
vnto
him
&
set
him
in
the
midst
of
them
,
saying
:
Verely
I
say
vnto
you
:
Except
ye
turne
&
become
as
children
,
yee
shall
not
enter
into
the
kingdome
of
Heauen
.
Héere
hée
teacheth
by
example
and
doctrine
,
what
maner
a
ones
he
would
haue
the
ministers
of
his
kingdome
too
be
.
He
wil
haue
no
oddes
betwixt
them
as
touching
the
affection
of
their
minds
.
Hée
wil
not
haue
one
looke
loftely
at
another
:
but
that
they
should
be
louingly
minded
one
too
another
,
shewing
dutifulnesse
one
to
another
.
He
wil
not
haue
than
in
his
ghostly
kingdom
,
too
reign
proudly
one
ouer
other
after
the
manner
of
the
heathen
.
For
in
ciuill
gouernements
there
is
an
other
consideration
too
bée
had
.
Ageine
,
hée
maketh
héer
a
difference
betwéen
his
own
gouernment
,
and
the
worldly
kingdomes
.
Hée
that
is
chéef
in
worldly
kingdomes
wil
bée
honored
and
serued
of
al
men
.
Contrarywise
hée
that
wil
bée
chéef
héere
,
must
be
seruant
too
all
:
not
in
woords
as
the
Pope
is
,
but
in
very
déede
,
as
were
Paule
,
Peter
,
the
Apostles
,
and
other
sincere
preachers
of
the
Gospel
.
So
is
he
greatest
in
Chrystes
Churche
that
is
most
seruant
,
and
hée
is
least
that
is
most
lordly
.
Now
too
the
intent
Chryst
may
reuoke
his
disciples
from
this
pride
,
he
addeth
a
most
sore
threat
,
saying
:
Except
yee
become
children
,
yee
shall
not
enter
intoo
the
kingdome
of
Heauen
.
But
what
meaneth
the
Lorde
that
he
would
haue
his
Disciples
like
little
Children
?
Dooth
not
Paul
séem
too
teache
otherwise
,
when
he
wryteth
too
the
Corinthians
in
this
wise
?
Let
vs
not
bée
children
in
vnderstanding
.
Chryst
wil
haue
vs
like
too
Children
,
&
Paule
wil
haue
vs
vnlike
too
Children
.
Bothe
are
true
.
Wée
must
be
like
too
Children
,
and
ageine
wée
must
bée
vnlike
too
Children
.
Wée
must
bée
like
too
Children
,
firste
in
true
lowlinesse
and
denying
of
our selues
,
as
the
Lorde
sayeth
:
whosoeuer
humbleth
himself
as
this
Childe
.
Therefore
hée
that
will
bée
Chrystes
Disciple
must
lay
down
all
pride
.
Héeruntoo
perteyneth
this
saying
of
Chryst
:
hée
that
wil
folowe
mée
,
let
him
denie
him self
.
That
is
too
say
:
he
that
wil
bée
my
Disciple
,
let
him
haue
a
lowly
opinion
of
himselfe
,
and
let
him
take
nothing
proudly
vpon
him
.
Ageine
,
wée
must
bée
like
vntoo
children
in
respect
of
merits
.
For
like
as
children
cannot
boast
of
their
own
deseruings
ageinst
their
parents
:
euen
so
may
not
Chrystes
disciples
boast
of
any
merites
before
God
,
but
confesse
them selues
too
bée
babes
,
as
who
are
able
too
do
nothing
without
his
fatherly
prouidence
.
Thirdly
we
must
be
like
children
in
affection
.
For
as
children
commit
them selues
wholly
too
the
regard
of
their
parents
:
so
must
Chrysts
disciples
put
them selues
wholly
intoo
Chrysts
tuition
,
looking
for
all
welfare
at
his
hande
.
Fourthly
wée
must
bée
like
children
in
purpose
of
obeying
.
Good
children
stande
not
reasoning
what
maner
a
thing
it
is
that
their
father
commandeth
:
but
they
take
héede
what
he
commaundeth
,
&
folow
his
wil
as
their
rule
too
woork
by
:
as
Abraham
did
,
who
at
Gods
commaundement
was
redy
too
slea
his
only
begotten
sonne
for
sacrifice
.
Abraham
stood
not
thinking
what
shal
this
déede
profite
God
?
The
death
of
my
sonne
is
most
troublesome
vntoo
mée
,
and
can
do
no
good
too
God
.
But
rather
he
thought
thus
:
Thou
my
God
hast
commaunded
me
this
,
therfore
will
I
folow
thy
wil
as
my
rule
too
woorke
by
,
and
I
will
obey
thée
.
Lastly
wée
must
bée
like
children
,
in
malice
:
that
is
too
wit
,
like
as
children
giue
not
themselues
too
naughtie
practises
,
nor
gather
not
couetously
nor
folowe
filthy
lustfulnesse
:
So
must
Chrysts
disciples
absteyne
from
euill
.
And
wée
must
bée
vnlike
too
children
,
first
that
wée
bée
not
found
like
babes
,
séeking
after
vntoward
things
,
as
children
doo
before
their
senses
are
setled
:
Secondly
that
wée
bée
not
weake
in
faith
as
children
which
are
not
able
to
conceiue
spirituall
things
for
want
of
yéeres
of
discretion
.
Thirdly
that
wée
giue
not
our selues
too
playing
with
fleshly
affections
.
Fourthly
,
that
wée
wauer
not
vncerteynly
and
vnstayedly
like
children
in
the
doctrin
of
godlinesse
,
&
that
(
as
Paul
saith
)
wée
bée
not
caried
about
with
euery
blast
of
doctrin
:
but
that
wée
yéelde
a
holy
chyldhoode
,
whervntoo
Peter
exhorteth
vs
,
when
he
sayth
:
As
new
borne
babes
,
1
Peter
.
2.
Héervnto
he
addeth
also
the
reward
of
true
lowlinesse
,
when
he
sayth
:
Whosoeuer
receiueth
such
a
child
in
my
name
,
receiueth
me
.
Let
this
be
weyed
aduisedly
.
First
by
this
saying
:
Christ
wil
haue
vs
embrace
his
children
louingly
,
and
that
for
his
sake
.
Secondly
,
it
witnesseth
,
that
what
soeuer
is
bestowed
vpon
the
godly
in
his
name
,
he
estemeth
as
if
it
were
bestowed
vpon
himself
.
Whom
wold
not
this
promise
stirre
vp
too
doo
the
déeds
of
curtesy
too
his
brethren
,
&
specially
too
the
members
of
Chrysts
church
?
On
the
other
side
,
it
warns
vs
of
the
punishment
which
they
shall
suffer
that
despise
any
of
those
that
beléeue
in
Chryst.
He
that
offendeth
one
of
these
which
beleeue
in
mee
(
sayth
he
)
it
were
better
for
him
that
a
mylstone
were
hanged
about
his
necke
,
and
he
drowned
in
the
botom
of
the
sea
.
This
onely
threat
ought
too
holde
vs
within
our
duetie
,
that
wée
should
not
bée
so
ready
too
offende
others
.
But
of
this
poynt
there
folow
more
.
¶
Of
the
seconde
.
WO
bee
to
the
worlde
for
offences
.
Needes
must
offences
come
.
Notwithstanding
,
wo
bee
too
that
man
by
whom
the
offence
commeth
.
This
saying
of
Chrysts
conteineth
thrée
things
.
The
first
is
,
a
forewarning
that
the
world
is
full
of
offences
.
The
second
is
,
a
somwhat
darke
inkling
of
the
causes
of
offences
.
The
third
is
,
a
threatning
of
the
punishment
that
shall
light
vpon
the
author
of
the
offence
.
The
first
teacheth
vs
,
warneth
vs
,
and
confirmeth
vs
.
It
teacheth
vs
what
shall
come
too
passe
,
namely
that
the
woord
shall
bée
full
of
offences
.
Secondly
,
that
these
offences
shall
bring
wo
vpon
men
,
that
is
to
say
,
punishment
,
vnder
which
men
shall
cry
wo
too
themselues
by
reason
of
their
anguishe
.
This
woord
wo
as
(
Basil
sayth
)
is
a
lamentable
mone
,
wherwithal
they
that
grone
vnder
the
crosse
doo
vtter
their
gréefe
.
Thirdly
that
the
Church
shall
not
bée
at
rest
in
this
life
,
but
that
when
it
shall
séeme
most
quiet
,
then
shall
stormes
arise
sodeynly
,
wherwith
it
shal
be
wonderously
shaken
.
The
church
shal
in
this
world
bée
like
the
bird
Halcyon
,
which
layeth
hir
eggs
&
hatcheth
them
,
and
bringeth
vp
hir
yoong
ones
vppon
the
sea
.
This
bird
can
neuer
warrant
hir self
one
calme
day
,
but
frameth
hir selfe
too
all
hazards
.
When
the
sea
is
calme
,
shée
and
hir
yoong
birds
are
glad
:
&
if
any
tempest
arise
,
shée
beares
it
out
with
a
stoute
courage
,
féeding
hir
minde
with
hope
of
a
calme
.
So
the
church
is
in
the
world
as
on
the
sea
,
where
shée
bringeth
foorth
children
.
She
can
neuer
bée
in
any
suretie
of
the
stormes
of
this
world
,
such
as
are
all
false
prophets
,
the
deuil
,
a
mans
owne
fleshe
,
and
the
lewd
maners
&
examples
of
men
.
When
these
storms
are
comming
ageinst
the
Churche
,
then
must
shée
bée
in
a
redinesse
ageinst
all
fortunes
.
But
at
the
length
she
shal
ouercome
all
things
by
Iesus
Chryst
,
the
ouercommer
of
the
world
,
whom
when
wée
take
holde
on
by
fayth
,
wée
also
become
ouercommers
of
the
world
,
according
too
this
saying
:
This
is
the
victorie
that
ouercommeth
the
world
,
euen
your
fayth
:
Why
dooth
this
ouercome
the
world
?
bycause
it
hath
Chryst.
Secondlye
this
saying
of
Chrystes
warneth
vs
,
that
wée
our selues
bée
not
eyther
by
woord
or
déede
an
occasion
of
offence
vntoo
others
,
or
suffer
our selues
too
bée
led
intoo
offences
,
and
slip
backe
ageine
intoo
our
former
darkenesse
,
and
so
fall
away
shamefully
from
Chryste
:
as
it
hapneth
too
many
now
a
dayes
,
where
Sophisters
and
Tirantes
tosse
and
turmoyle
all
things
at
their
pleasures
.
Thirdly
this
saying
of
Chryste
confirmeth
vs
in
the
fayth
of
Chryste
.
For
when
wée
sée
the
sequele
answerable
too
the
forwarning
,
wée
are
assured
of
the
Gospel
,
and
strengthened
in
our
fayth
,
that
wée
shoulde
not
with
the
moste
parte
of
the
world
renounce
our
profession
.
The
seconde
thing
that
Chrystes
saying
conteyneth
,
is
a
somwhat
dark
inkling
of
the
causes
of
offence
.
Needs
must
offences
come
sayth
he
.
But
whence
is
this
necessitie
?
Of
God
?
No
truly
.
For
God
is
not
the
author
of
euil
,
neyther
deliteth
he
in
offences
,
but
is
angry
with
the
authors
of
offence
,
as
the
punishements
of
them
shew
.
Whence
are
they
then
?
are
they
of
the
deuil●●ea
verily
,
euen
of
the
Deuil
.
For
hée
practiseth
nothing
else
than
too
ouerthrowe
Chrystes
Churche
by
offences
and
stumbling
blockes
in
doctrine
,
in
manners
and
in
affliction
.
The
Deuil
ioynes
too
him
the
Sophisters
,
Hipocrites
,
and
tirants
of
the
world
,
whom
hée
stirreth
vp
too
the
intente
hée
may
leaue
nothing
vnattempted
,
which
by
any
meanes
may
make
eyther
too
the
ouerthrow
or
too
the
rending
of
the
churche
in
péeces
:
and
that
dooth
the
story
of
the
church
shew
,
both
before
the
flud
,
and
after
the
flud
:
in
Egipt
in
the
wildernesse
in
diuers
persecutions
,
vnder
Iudges
,
Kings
and
Capteyns
,
in
captiuitie
and
out
of
captiuitie
,
euen
vntoo
the
comming
of
Chryst.
Agein
,
after
Chryst
the
story
of
the
churche
hath
infinite
testimonies
of
stumbling
blocks
,
wherwith
Sathan
like
an
enimie
inuadeth
Chrysts
church
.
The
third
thing
that
Chrysts
saying
conteyneth
,
is
a
thretning
of
punishement
whiche
the
author
of
offences
shall
endure
.
Wo
be
to
that
man
(
sayth
he
)
by
whom
the
offence
commeth
.
His
meaning
is
,
that
those
which
are
an
occasion
of
offence
too
others
,
shal
be
punished
with
most
gréeuous
paines
.
And
it
is
not
to
be
douted
but
he
méeneth
euerlasting
pains
.
Howbeit
,
too
the
intent
wée
may
take
the
better
héede
,
that
wée
become
not
authors
of
offence
,
I
wil
entreat
of
them
bréefly
.
Some
kindes
of
offences
are
too
bée
eschued
,
whiche
take
their
differences
of
their
causes
.
There
is
one
kind
of
offence
that
ryseth
of
euill
doctrine
,
or
of
corrupting
the
doctrine
of
the
Churche
.
Hée
that
after
this
maner
is
an
offence
vntoo
others
,
foloweth
the
steps
of
the
Deuil
his
Father
,
who
ouerthrew
the
first
man
and
woman
with
this
kinde
of
stumbling
block
.
Gen.
3.
Another
kinde
of
offence
is
that
whiche
springeth
of
euil
maners
,
that
is
too
wit
,
when
other
folks
regarding
thée
,
doo
counterfeit
thine
ill
conditions
.
Hée
that
in
this
wise
is
an
offence
too
men
,
buildeth
vp
the
kingdome
of
Sathan
,
&
ouerthroweth
the
kingdome
of
Chryst
,
and
therefore
greate
héede
is
too
bée
taken
of
them
.
Where
(
I
pray
you
)
is
ther
one
among
a
number
that
giueth
not
occasion
of
offence
in
this
wise
?
Whither
yée
look
too
the
Clergie
,
or
too
the
laytie
,
too
the
Magistrate
or
too
the
subiects
,
yée
shall
sée
al
things
full
of
offences
of
manners
:
so
as
it
was
not
for
nought
that
Chryst
sayd
:
Wo
bée
too
the
world
for
offences
.
The
thirde
kinde
of
offence
riseth
of
the
abuse
of
things
,
which
of
their
owne
nature
are
indifferent
:
which
must
bée
shunned
,
that
the
weak
be
not
offended
.
The
wilful
and
vngodly
are
too
bée
despised
:
and
for
warrant
thereof
wée
haue
Chrystes
example
.
As
concerning
offences
wée
haue
sayde
more
elsewhere
.
¶
Of
the
third
.
TAke
heede
that
yee
despise
not
one
of
these
little
ones
:
for
I
say
vntoo
you
,
that
in
heauen
their
Angels
do
alwayes
beholde
the
face
of
my
Father
whiche
is
in
Heauen
.
Héer
Chryst
commendeth
Children
vntoo
vs
,
that
wée
shoulde
not
by
any
meanes
offend
them
.
And
he
addeth
the
reason
why
.
Bicause
the
Angels
of
them
beholde
the
face
of
God
the
father
that
is
in
heauen
:
that
is
too
say
,
séeing
God
hath
so
great
regarde
of
children
,
that
hée
chargeth
his
Angels
too
kéepe
them
,
it
becommeth
not
vs
too
dishonor
them
.
Héer
wée
may
note
that
children
haue
Angels
too
their
kéepers
,
which
defend
then
ageinst
Sathan
.
Ageine
wée
may
bée
stirred
vp
too
thankfulnesse
towards
God
,
for
so
great
a
benefite
.
Moreouer
,
let
vs
endeuer
too
kéepe
it
stil
by
godly
behauiour
.
And
lastly
let
vs
beware
that
wée
doo
not
by
any
vngodlynesse
or
shamefull
dealing
,
estraunge
from
vs
,
those
whiche
in
heauen
reioyce
in
the
holynesse
and
pure
life
of
the
godly
.
¶
Of
the
fourth
.
THe
fourth
thing
that
I
purposed
vppon
,
was
concerning
Angels
,
of
whose
nature
and
office
I
will
speake
a
little
,
partly
that
wée
may
know
what
maner
of
kéepers
the
churche
hath
,
and
also
that
wée
may
vnderstand
in
how
great
perils
wée
are
.
An
Angel
is
a
creature
of
God
,
spirituall
,
vnderstanding
,
mighty
,
made
too
serue
God
in
his
Church
.
From
which
end
of
their
creation
certeine
of
them
are
falne
and
become
enimies
of
the
Church
.
But
some
fel
not
,
but
continued
in
their
innocencie
,
wherin
they
doo
seruice
too
God
and
his
Church
.
Of
which
the
Epistle
too
the
Hebrues
sayth
thus
:
Are
not
all
ministring
spirites
,
&
sent
too
minister
for
their
sakes
,
which
shall
bée
heires
of
saluation
?
Of
the
euil
Angelles
the
Lorde
sayeth
,
that
Sathan
with
his
companie
is
a
lyer
and
a
murtherer
from
the
beginning
.
And
Peter
sayth
:
The
Deuil
goeth
about
like
a
Lyon
séeking
whom
hée
may
deuoure
.
Héerby
it
is
easie
too
vnderstand
that
the
Churche
in
this
worlde
is
as
a
Citie
:
which
as
it
is
defended
within
by
good
Angels
:
so
is
it
assaulted
without
by
ill
Angels
.
Then
séeing
wée
are
set
in
so
greate
daunger
,
let
vs
pray
God
too
defende
vs
with
his
Angels
,
and
vntoo
him
bée
prayse
,
honour
,
and
power
for
euermore
.
Amen
.
Vpon
the
feast
of
all
Sainctes
.
¶
The
Gospel
.
Math.
v.
IEsus
seeing
the
people
,
went
vp
into
the
Mountaine
:
and
when
he
was
set
,
his
Disciples
came
vntoo
him
,
and
after
that
hee
had
opened
his
mouth
,
hee
taught
them
,
saying
:
Blissed
are
the
poore
in
spirit
for
theirs
is
the
kingdome
of
Heauen
.
Blissed
are
they
that
mourne
,
for
they
shall
receyue
comfort
.
Blissed
are
the
meeke
,
for
they
shal
receyue
the
inheritaunce
of
the
earth
.
Blissed
are
they
whiche
hunger
and
thirst
after
ryghtuousnesse
,
for
they
shall
bee
satisfied
.
Blissed
are
the
merciful
,
for
they
shall
obteyne
mercy
.
Blissed
are
the
pure
in
harte
,
for
they
shall
see
God
,
Blissed
are
the
peacemakers
,
for
they
shall
bee
called
the
Children
of
GOD
.
Blissed
are
they
whyche
suffer
persecution
for
ryghtuousnesse
sake
for
theirs
is
the
kingdome
of
Heauen
.
Blissed
are
ye
when
men
reuile
you
and
persecute
you
,
and
shall
falsly
say
all
maner
of
euyll
sayings
ageynst
you
for
my
sake
:
reioyce
&
bee
glad
,
for
great
is
your
reward
in
Heauen
.
For
so
persecuted
they
the
Prophets
whiche
were
before
you
.
The
exposition
of
the
Text.
FEastes
of
Sainctes
,
were
appoynted
in
the
Churche
,
not
without
right
weighty
causes
,
which
I
wil
reherse
in
order
,
that
we
may
vse
the
feastes
of
Sainctes
,
too
our
owne
behoofe
.
The
first
cause
is
,
that
the
Storie
of
the
Church
may
bée
knowen
,
for
that
is
excéeding
profitable
.
For
thereby
wée
vnderstand
both
the
state
of
the
Church
,
and
also
what
defenders
&
what
enimies
the
church
hath
had
.
The
second
is
,
that
Gods
benefits
towards
the
membres
of
his
Church
may
bée
thought
vppon
.
Paule
of
a
persecuter
became
an
Apostle
.
Peter
for
all
that
he
had
denied
his
master
,
was
receyued
intoo
fauor
ageyne
.
Mary
Magdalen
the
sinner
was
accepted
for
a
daughter
,
whyle
she
stayed
vppon
Chryst
by
fayth
.
At
the
very
poynt
of
death
,
Chryst
offered
himself
too
be
séene
of
Steuen
.
And
so
in
euery
of
the
Saincts
are
seuerall
benefits
of
God
to
bée
séene
.
The
third
is
,
that
hauing
considered
these
benefits
of
God
towards
the
Saincts
,
wée
should
giue
God
thanks
,
for
that
he
was
so
merciful
to
wretched
sinners
,
turning
themselues
too
the
Lord
by
true
repentance
,
as
to
receiue
them
intoo
fauor
,
and
too
garnish
them
with
so
many
benefits
,
and
to
hold
them
vp
with
his
spirit
in
this
wildernesse
.
The
fourth
is
,
that
the
sundry
casualties
of
the
Sainctes
should
be
weyed
and
compared
with
the
perils
of
our
times
.
As
the
godly
were
oppressed
by
the
vngodly
in
old
time
:
So
are
they
at
this
day
.
In
times
past
the
Sainctes
reioyced
vnder
godly
gouernours
,
and
now
and
then
ageine
were
faine
too
féele
the
hard
yoke
of
Tyrantes
:
and
so
doo
they
in
these
dayes
also
.
In
these
variable
chaunces
wée
must
harten
our selues
with
the
examples
of
the
Sainctes
.
The
fifth
is
,
that
wée
should
folowe
the
Sainctes
in
pacience
,
in
lyfe
,
in
seruing
God
,
in
profession
,
in
stedfastnesse
,
and
in
other
vertues
.
The
Sainctes
therefore
must
bée
as
it
were
examples
and
rules
too
lead
our
life
by
.
Gods
woord
requireth
repentance
,
woorshipping
of
God
,
confession
,
and
pacience
:
And
the
Sainctes
minister
vntoo
vs
examples
of
the
same
.
The
sixth
is
,
that
wée
with
godly
gronings
should
desire
too
come
too
the
company
of
the
Sainctes
,
too
the
intent
that
being
at
length
deliuered
from
these
distresses
,
wée
may
liue
blissedly
for
euermore
with
Chryst.
In
consideration
wherof
Chryst
auoucheth
his
disciples
to
be
blissed
,
although
they
bée
afflicted
with
sundry
miseryes
in
this
lyfe
.
And
to
this
purpose
perteyneth
this
dayes
Gospell
,
concerning
sundry
blissednesses
,
according
as
wée
shal
héere
anon
.
Therfore
let
vs
declare
euery
blissednesse
seuerally
by
it selfe
.
There
is
but
one
poynt
.
¶
Of
the
blissednesse
of
Christs
Disciples
.
BLissed
are
the
poore
in
spirite
,
for
theirs
is
the
kingdome
of
heauen
.
〈…〉
of
this
place
is
,
that
there
is
no
cause
why
they
should
thinke
them selues
vnhappie
,
that
from
the
bottome
of
their
harte
féel
themselues
in
very
déed
too
be
voyd
of
all
rightuousnesse
,
sith
this
selfe
same
féeling
of
a
mannes
own
poorenesse
is
the
first
step
wherby
hée
mounteth
vp
too
the
chéef
riches
:
that
is
too
saye
,
too
the
kingdome
of
Heauen
:
not
by
it selfe
and
of
it
owne
nature
,
but
bicause
it
compelleth
vs
too
séeke
him
,
who
is
the
onely
way
intoo
Heauen
.
What
manner
a
thing
spirituall
or
ghostly
pouertie
is
,
it
may
bée
the
easlier
vnderstood
by
a
comparison
.
For
like
as
the
poorenesse
of
beggerie
,
is
not
onely
extréeme
néedinesse
,
but
also
the
open
profession
of
the
same
:
so
the
poorenesse
of
spirite
,
is
not
onely
the
vttermoste
want
of
heauenly
riches
,
that
is
too
wit
,
of
rightuousnesse
,
holinesse
,
and
innocencie
:
but
also
the
profession
of
the
same
want
before
God
,
of
whom
wée
desire
reléefe
of
oure
néedinesse
,
for
Chrystes
sake
.
This
poorenesse
then
consisteth
in
true
repentance
and
in
crauing
the
riches
of
Heauen
.
The
Moonkes
abused
this
place
.
For
out
of
it
,
they
taught
that
by
pouertie
,
that
is
too
say
by
beggerie
,
men
merited
the
kingdome
of
heauen
,
whereas
Paule
in
the
sixth
too
the
Romaines
sayeth
plainely
:
Eternall
life
is
Gods
gift
through
Iesus
Chryste
our
Lorde
.
If
it
bée
a
frée
gifte
:
surely
it
is
not
purchased
with
pouertie
,
whiche
doutlesse
deserueth
nothing
of
it
owne
nature
,
but
is
a
punishement
,
the
cause
whereof
is
partly
wastefulnesse
,
partly
slouth
,
partly
the
penaltie
of
some
sinne
,
and
partly
tryalles
sake
as
was
the
beggerie
of
Lazarus
.
Blissed
are
those
that
mourne
,
for
they
shall
receyue
comfort
.
This
is
a
woonderful
Sermon
.
He
auoucheth
the
mourners
too
bée
blissed
,
whereas
nothing
is
more
ageinst
blissednesse
than
mourning
.
But
Chrystes
saying
is
too
bée
vnderstoode
of
the
successe
of
the
mourning
,
and
not
of
the
time
of
mourning
.
For
thus
sayth
he
:
bicause
they
shall
receiue
comforte
,
that
is
when
their
mourning
is
at
ende
in
this
world
.
This
mourning
procéedeth
partly
of
the
poornesse
of
spirit
,
&
partly
of
the
miseries
of
this
present
life
,
which
doo
as
it
wer
with
a
certeine
fire
boile
vs
&
trie
vs
,
&
as
it
were
with
spurres
quicken
vs
vp
too
craue
the
endlesse
ioy
whiche
shall
wipe
away
all
teares
.
Then
is
not
mourning
of
it selfe
the
cause
of
blisfulnesse
,
but
bicause
it
driueth
vs
vnto
Christ
,
who
is
the
author
of
all
comfort
.
Héervntoo
therfore
maketh
that
saying
of
Paule
:
wée
reioyce
in
tribulations
,
bicause
they
woork
pacience
:
pacience
,
trial
:
trial
,
hope
:
and
hope
is
not
confounded
,
bicause
god
loueth
vs
.
Héerby
it
may
bée
easly
perceiued
,
that
Chryste
speaketh
not
of
euery
kinde
of
mourning
,
but
of
the
mourning
that
is
according
to
God
&
not
according
to
the
world
.
Blissed
are
the
meke
,
for
they
shall
receyue
the
inheritance
of
the
earth
.
The
méeke
are
peaceable
,
milde
,
gentle
,
curteous
,
&
such
as
bridle
their
affections
:
such
as
are
easie
too
be
entreated
to
forgiue
wrong
when
they
are
misused
:
and
such
as
had
leuer
lose
a
thing
than
to
stand
in
contention
for
it
.
This
vertue
of
méeknesse
,
springeth
of
the
true
feare
of
God
&
of
true
lowlinesse
:
the
which
,
Chryst
commendeth
to
those
that
are
his
,
saying
:
lerne
of
mée
bicause
I
am
méeke
&
lowly
of
hart
.
It
is
a
rule
,
that
Chrysts
Disciples
must
be
méeke
.
The
example
of
the
rule
is
Chryst.
For
hée
wil
that
we
looke
vpon
him
when
we
mind
this
vertue
.
The
Lord
sayth
not
:
lerne
of
mée
too
rayse
the
dead
,
to
chase
away
diuels
,
to
walk
drishod
vpon
the
sea
,
to
fast
.xl.
dayes
&
.xl.
nights
without
sustenance
:
but
he
sayth
,
lerne
of
mée
,
for
I
am
méeke
and
lowly
of
hart
.
This
lowlynesse
hathe
with
it
brotherly
louingnesse
,
whereof
the
Lorde
sayth
:
By
this
shall
all
men
knowe
yée
too
be
my
Disciples
,
if
yée
loue
one
another
.
But
what
is
promised
too
the
méeke
?
Blissednesse
,
and
that
is
for
the
sequele
therof
.
For
they
shall
possesse
the
earth
by
right
of
inheritance
:
not
for
that
we
shal
liue
vppon
the
earth
,
but
figuratiuely
.
For
the
land
that
was
promised
in
old
time
vntoo
the
Fathers
,
was
a
figure
and
representation
of
the
heauenly
kingdome
,
and
therfore
the
very
thing
it selfe
is
called
by
the
name
of
the
shadowe
of
it
.
They
that
abuse
this
place
too
stablish
the
doctrine
of
merits
,
as
though
wée
could
earne
heauen
by
our
owne
power
,
are
fooles
and
vnderstand
not
Chrysts
woords
.
He
saith
,
they
shall
possesse
the
earth
by
right
of
inheritance
.
Wher
is
that
right
of
inheritance
?
Are
wée
not
therfore
heires
,
bicause
we
are
fréely
adopted
in
Chryst
by
faith
?
Doth
not
Paul
say
:
Eternal
life
is
gods
gift
through
Iesus
Chryst
our
Lord
?
It
is
another
matter
too
speake
of
the
causes
of
saluation
,
and
too
speake
of
the
new
qualities
of
them
that
are
heirs
of
the
saluation
.
Blissed
are
those
that
hunger
and
thirst
after
rightuousnesse
,
for
they
shall
bee
satisfied
.
Christen
folke
in
this
life
shal
neuer
draw
so
much
water
out
of
the
fountaynes
of
saluation
,
but
that
they
shal
bée
more
thirstie
than
before
.
Wherfore
héer
the
Lord
comforteth
them
,
promising
that
the
time
shal
come
,
that
they
shal
bée
satisfied
:
for
the
which
satisfying
and
suffizance
,
they
shall
professe
themselues
happy
.
Whosoeuer
hungreth
and
thirsteth
after
rightuousnesse
,
wisheth
two
things
.
First
that
God
may
bée
openly
glorified
by
right
doctrine
,
holy
life
,
and
profession
.
And
secondly
that
ech
man
priuatly
should
acknowledge
God
,
conceiue
faith
in
Chryst
,
bée
filled
with
the
holy
Ghost
,
and
mind
gods
rightuousnesse
in
holy
and
pure
life
.
Of
this
filling
speaketh
Dauid
,
&
sayth
it
shall
then
bée
,
when
his
glory
shall
appéere
.
For
there
(
as
it
is
in
the
Apocalips
)
the
Saincts
shall
neither
hunger
nor
thirst
any
more
.
Blyssed
are
the
mercyfull
,
for
they
shall
obteyne
mercye
.
Héere
is
commended
vntoo
vs
,
mercy
towardes
those
that
bée
in
miserie
.
For
Chryst
will
haue
his
Disciples
not
only
too
bée
touched
with
their
owne
misfortunes
,
but
also
too
rue
other
folkes
miseries
:
Which
thing
vndoutedly
is
the
duetie
of
true
charitie
.
Neyther
dooth
Chryst
require
only
that
wée
should
bée
sorye
with
other
men
for
their
harmes
and
miseries
:
But
he
requireth
our
déede
therewithall
:
Hys
wyll
is
that
wée
should
put
too
our
helping
hand
.
And
least
they
might
bée
discouraged
with
the
vnthankefulnesse
of
men
,
he
addeth
a
promise
.
For
he
promiseth
that
he
which
is
mercifull
too
his
neighbour
,
shall
obteyne
mercy
ageyne
.
and
that
,
not
only
with
God
,
but
also
among
men
.
God
promiseth
mercy
too
the
mercifull
,
and
bringeth
too
passe
also
that
wée
finde
mercy
among
men
,
while
he
boweth
their
mindes
too
doo
vs
good
.
Blissed
bee
the
pure
in
hart
:
for
they
shall
see
God
.
Cleannesse
of
hart
is
héer
commended
vnto
vs
,
which
is
set
ageinst
two
very
great
vices
,
craftinesse
,
and
lustfulnesse
.
When
it
is
set
ageinst
craftinesse
,
it
is
a
simple
or
single
good
mening
,
wherby
we
deale
with
men
vnfeinedly
and
plainly
without
crooked
fetches
too
deceiue
them
.
This
saying
of
Chryst
therfore
is
quite
ageinst
the
iudgement
of
most
men
.
For
a
numbre
thinke
themselues
then
happy
then
,
when
they
can
craftely
compasse
men
and
wind
them
in
,
too
deceyue
them
.
In
respect
whereof
they
hunt
bothe
for
the
commendation
of
wisedome
and
for
gayne
,
and
also
gape
for
the
fauor
of
great
men
.
Notwithstanding
,
Chryst
will
not
haue
his
Disciples
doo
so
,
but
rather
that
they
should
be
contented
with
a
simple
well
mening
,
so
as
their
hart
,
hand
,
and
tongue
may
séeme
al
too
agrée
throughly
at
one
.
Too
these
dooth
he
promisse
that
they
shall
sée
God
,
in
the
sight
of
God
consisteth
the
highest
blisse
.
But
when
cleannesse
of
hart
is
set
ageinst
lustfulnesse
,
it
is
the
very
true
chastitie
,
whiche
Paule
calleth
holynesse
,
when
he
saith
:
Performe
holinesse
,
without
the
which
no
man
shal
sée
God
.
For
like
as
God
abhorreth
lustes
:
so
he
is
excéedingly
delighted
in
the
chastitie
of
the
faithfull
.
Blissed
are
the
peace-makers
:
for
they
shall
bee
called
the
children
of
God
.
Héere
Christ
commendeth
too
his
Disciples
a
great
vertue
and
a
rare
.
Peacemakers
and
those
that
endeuour
too
make
and
mainteine
peace
and
quietnesse
.
These
bicause
they
haue
a
contrary
desire
too
the
children
of
Sathan
,
shal
bée
called
the
children
of
God
,
as
who
after
the
example
of
God
their
father
,
are
authors
of
peace
&
quietnesse
,
and
do
helpe
&
delight
many
with
this
their
séeking
of
peace
.
For
like
as
precious
balme
filleth
all
the
whole
house
with
his
swéete
sent
:
so
one
man
that
is
a
séeker
of
peace
,
is
able
too
bring
too
agréement
a
great
companie
that
is
at
oddes
:
And
therfore
not
without
cause
dooth
Dauid
commend
the
desire
of
concorde
and
peace
,
singing
thus
:
Beholde
,
how
good
and
pleasant
a
thing
it
is
for
brothers
too
dwell
in
vnitie
.
As
the
excellent
oyntment
that
runneth
downe
from
the
head
vppon
the
beard
,
euen
vppon
the
beard
of
Aaron
,
and
droppeth
downe
by
the
skirtes
of
his
garmentes
.
As
the
dew
of
Hermon
that
falleth
vppon
the
mountayns
.
For
as
the
dew
maketh
the
ground
fat
through
the
blissing
of
the
Lorde
,
so
whersoeuer
there
bée
many
peacemakers
,
there
are
fruitefull
and
happie
common
weales
,
Churches
and
householdes
.
Contrarywise
,
where
as
is
not
the
loue
of
peace
,
there
is
scorchyng
and
droughte
,
that
is
too
say
,
extréeme
miserie
and
wretchednesse
.
Blissed
are
they
that
suffer
persecution
for
rightuousnesse
sake
:
for
theirs
is
the
kingdome
of
heauen
.
Bicause
the
stumbling
blocke
of
persecution
dooth
moste
shake
the
mindes
of
the
weake
:
he
dooth
in
very
good
season
put
his
Disciples
in
mynde
of
the
Crosse
,
too
the
intent
they
shoulde
not
bée
dismayde
with
the
sharpnesse
of
persecutions
,
and
so
renounce
their
profession
:
but
rather
looke
wisely
vpon
the
kingdome
of
heauen
which
is
set
before
them
,
the
desire
of
atteinement
whereof
,
might
make
them
striue
more
earnestly
too
enter
intoo
it
by
many
tribulations
.
Therfore
let
vs
folow
the
example
of
those
that
runne
in
a
race
:
who
alwayes
haue
an
eye
too
the
prise
that
is
appoynted
by
the
mayster
of
the
gaming
,
and
so
runne
foorth
chéerfully
till
they
come
too
their
races
end
.
So
will
Chryste
haue
his
too
do
:
he
will
haue
no
loytering
,
but
vnwéeryable
endeuer
of
running
,
tyll
they
come
too
the
end
of
their
race
which
is
the
kingdom
of
heauen
.
Ageine
wheras
Chryst
nameth
but
one
cause
of
persecution
,
namely
Rightuousnesse
:
his
méening
is
,
that
wée
shoulde
so
order
our
life
,
that
wée
bée
not
compelled
too
suffer
for
our
owne
fault
,
or
for
our
owne
misdéedes
.
For
then
should
persecution
bée
a
iust
punishment
,
and
not
a
testimonie
of
the
defence
of
rightuousnesse
and
truth
.
And
Peter
admonisheth
vs
that
wée
should
not
suffer
as
euill
dooers
,
but
as
well
dooers
:
and
that
,
after
the
example
of
Chryste
,
the
Prophets
,
Apostles
,
and
many
Martyrs
.
Blissed
are
you
when
men
reuyle
you
and
persecute
you
,
and
falsly
reporte
all
maner
of
euill
sayings
ageynst
you
for
my
sake
.
He
expoundeth
what
it
is
too
suffer
persecution
for
rightuousnesse
.
If
they
reuile
you
(
sayth
he
)
wrongfully
.
If
they
persecute
you
for
hatred
of
the
Gospell
.
If
they
reporte
all
euill
of
you
falsly
(
for
if
they
say
truth
,
you
shall
not
bée
blissed
.
)
If
yée
suffer
persecution
for
your
sinnes
,
yée
shal
not
therevppon
bée
happie
.
For
(
as
one
sayth
)
it
is
the
cause
and
not
the
blud
,
that
maketh
a
martyr
.
Reioyce
and
bee
glad
,
for
great
is
your
rewarde
in
heauen
.
Reward
is
a
recompence
of
obedience
yéelded
too
GOD
in
persecution
.
The
Lorde
méeneth
not
by
this
saying
,
that
wée
merit
heauen
by
persecution
,
for
heauen
is
the
inheritance
of
his
children
.
But
rather
he
spurreth
vs
forward
to
the
sufferance
of
persecution
,
by
setting
before
vs
his
Fathers
clemencie
,
who
promiseth
a
recompence
for
the
troubles
that
wée
endure
in
this
life
,
whiche
recompence
is
founded
vppon
the
crosse
of
our
Lorde
Iesus
Chryste
,
too
whom
with
the
Father
and
the
holy
Ghost
,
bée
honoure
,
power
,
and
glorie
for
euer
world
without
end
.
AMEN
.
All
glorie
,
honour
,
thanks
,
and
prayse
,
bee
giuen
too
God
alone
,
The
Father
,
Sonne
,
and
holy
Ghost
,
three
seuerally
in
one
.
FINIS
.
¶
A
Table
too
finde
the
Gospels
,
conteyned
in
this
woorke
.
1
THe
firste
Sunday
in
Aduent
.
-
fol.
1.
a
2
The
second
Sunday
in
Aduent
.
-
5.
a
3
The
third
Sunday
in
Aduent
.
-
8.
b
4
The
fourthe
Sundaye
in
Aduent
.
-
12.
a
5
Christmasse
day
.
-
16.
a
6
Saint
Stephens
day
.
-
21.
b
7
Sainte
Iohn
Euangelistes
day
.
-
26.
a
8
Sundaye
in
Christmasse
weeke
.
-
29.
a
9
New
yeeres
day
.
-
32.
b
10
The
Twelfth
day
.
-
36.
b
11
The
firste
Sundaye
after
the
Epiphanie
.
-
41.
a
13
The
second
Sunday
after
Epiphanie
.
-
45.
b
14
The
thirde
Sundaye
after
Epiphanie
.
-
51.
b
15
The
fourth
Sunday
after
Epiphanie
.
-
56.
b
16
The
fifthe
Sundaye
after
Epiphanie
.
-
61.
a
17
The
Sunday
called
Septuagesima
.
-
65.
a
18
The
Sunday
called
Sexagesima
.
-
70.
a
19
The
Sunday
called
Quin
quagesima
or
Shroue-sunday
.
-
75.
a
20
The
firste
Sundaye
in
Lent
.
-
79.
b
21
The
seconde
Sundaye
in
Lent
.
-
84.
b
22
The
thirde
Sundaye
in
Lent
.
-
88.
b
23
The
fourthe
Sundaye
in
Lent
.
-
93.
b
24
The
fifth
Sunday
in
Lent
commonly
called
passion
Sunday
.
-
98.
b
25
Palme
Sunday
.
-
103.
b
26
Maundy
Thursday
.
-
106.
a
27
Good
Fryday
.
-
111.
a
28
Easter
day
.
-
124.
a
29
The
seconde
holy
daye
in
Easter
weeke
.
-
130.
a
30
The
thirde
holy
daye
in
Easter
weeke
.
-
135.
b
31
The
firste
Sundaye
after
Easter
.
-
140.
a
33
The
second
Sundaye
after
Easter
.
-
144.
b
34
The
thirde
Sundaye
after
Easter
.
-
149.
b
35
The
fourth
Sundaye
after
Easter
.
-
154.
b
36
The
fifthe
Sundaye
after
Easter
.
-
159.
b
37
The
Ascention
day
.
-
164.
a
38
The
sixth
Sundaye
after
Easter
.
-
168.
b
39
Whitsunday
or
Pentecost
.
-
173.
a
40
Whitson
Monday
-
178.
a
41
Whitson
Tuesday
-
182.
b
42
Trinitie
Sunday
.
-
186.
a
43
The
firste
Sundaye
after
Trinitie
.
-
191
b
44
The
second
Sunday
after
Trinitie
.
-
196.
a
45
The
thirde
Sundaye
after
Trinitie
.
-
201.
a
46
The
fourth
Sunday
after
Trinitie
.
-
206.
a
47
The
fifthe
Sundaye
after
Trinitie
.
-
210.
b
48
The
sixthe
Sundaye
after
Trinitie
.
-
215.
b
49
The
seuenth
Sunday
after
Trinitie
.
-
221.
b
50
The
eyght
Sundaye
after
Trinitie
.
-
226.
b
51
The
ninth
Sundaye
after
Trinitie
.
-
231.
a
52
The
tenthe
Sundaye
after
Trinitie
.
-
236.
a
53
The
eleuenth
Sunday
after
Trinitie
.
-
241.
a
54
The
twelfth
Sunday
after
Trinitie
.
-
246.
b
55
The
thirtenth
Sunday
after
Trinitie
.
-
251.
b
56
The
fourteenth
Sundaye
after
Trinitie
.
-
257.
a
57
The
fifteenth
Sunday
after
Trinitie
.
-
262.
b
58
The
sixteenth
Sunday
after
Trinitie
.
-
267.
b
59
The
seuenteenth
Sunday
after
Trinitie
.
-
272.
b
60
The
eyghteenth
Sundaye
after
Trinitie
.
-
278.
a
61
The
ninteenthe
Sundaye
after
Trinitie
.
-
283.
a
62
The
twentith
Sunday
after
Trinitie
.
-
288.
a
63
The
.xxj.
Sundaye
after
Trinitie
.
-
293.
b
64
The
.xxij.
Sundaye
after
Trinitie
.
-
299.
a
65
The
.xxiij.
Sundaye
after
Trinitie
.
-
304.
a
66
The
xxiiij
.
Sundaye
after
Trinitie
.
-
309.
a
67
The
.xxv.
Sundaye
after
Trinitie
.
-
314.
a
68
The
Purification
of
oure
Lady
.
-
318.
b
69
The
Annunciation
of
oure
Lady
.
-
323.
b
70
The
Natiuitie
of
S.
Iohn
Baptist.
-
328.
a
71
The
Visitation
of
our
Lady
.
-
332.
b
72
Sainct
Michaell
the
Archangel
.
-
337.
a
73
The
feaste
of
all
Sainctes
.
-
341.
b
To
the
Reader
.
FOrasmuche
as
this
present
woorke
shall
come
too
the
hands
of
all
men
,
as
well
of
the
rudest
,
vnskilfullest
,
and
vnlearnedst
sorte
,
that
are
vtterly
ignorant
of
the
Latin
tong
,
and
of
the
right
vnderstanding
of
such
wordes
,
as
are
taken
out
of
the
Latin
intoo
English
,
for
the
more
beautifying
of
our
spéeche
,
&
better
expressing
of
our
myndes
:
as
too
the
handes
of
the
skilfull
and
learned
sort
:
I
haue
added
a
bréefe
declaration
or
exposition
of
certein
of
those
woordes
vsed
in
this
my
Translation
.
Wherein
as
I
séeke
and
wish
the
furtherance
of
the
one
sort
,
(
for
too
read
and
not
vnderstand
would
doo
them
small
pleasure
:
)
so
I
desire
the
fauorable
acceptation
of
the
other
sort
:
whose
helpe
and
ayde
I
gladly
craue
too
the
amendement
and
gentle
interpreting
of
such
faults
as
haue
escaped
either
me
in
translating
,
or
the
Stacioner
in
printing
.
A
-
ABandon
,
too
giue
ouer
,
too
yéelde
vp
,
too
leaue
or
cast
vp
,
too
forsake
,
too
put
intoo
the
hand
or
power
of
an
other
man
,
too
submit
too
an
other
mans
will
or
vse
.
-
Absurditie
,
a
thing
clean
contrary
(
or
at
least
wise
irksom
)
too
reason
,
suche
a
thing
as
it
gréeueth
a
man
too
héere
it
,
irksomnesse
,
fondnesse
.
-
Accessorie
,
that
which
commeth
from
elsewhere
,
an
appurtenance
that
is
not
properly
or
peculiarly
belonging
too
a
thing
,
that
which
naturally
is
no
parte
or
member
of
a
thing
,
and
yet
goeth
with
it
in
such
wise
,
as
it
may
at
all
times
bée
separated
from
it
without
impayring
the
former
condition
,
estate
,
and
nature
of
it
.
An
accident
or
extraordinarie
.
-
Administration
,
the
manner
of
disposing
and
ordering
of
things
,
as
well
in
small
matters
,
as
in
gouernement
and
great
affaires
.
-
Admiration
,
woonderment
or
maruelling
at
a
thing
,
high
commendation
and
prayse
giuen
too
any
thing
,
reioycement
or
delight
in
a
thing
.
-
Admonition
,
admonishment
,
warning
,
inkling
,
foretelling
of
any
thing
.
-
Aduocate
,
a
spokesman
,
a
counseller
,
such
a
one
as
by
his
aduise
and
trauell
aydeth
and
comforteth
a
man
in
his
néede
.
-
Affected
,
mynded
,
disposed
,
inclined
,
affectioned
.
-
Aggrauate
,
too
make
heynous
,
too
set
out
too
the
vttermoste
,
too
burthen
a
man
with
a
thing
,
too
lay
sore
too
ones
charge
.
-
Allegorie
,
is
a
Sentence
or
Oration
,
importing
in
it
a
méening
diuers
or
straunge
from
the
common
sense
of
the
woords
,
and
it
is
as
it
were
a
continuall
Metaphor
.
Loke
Metaphor
.
-
Aliaunce
,
kinred
that
commeth
in
by
mariage
,
and
by
a
Metaphor
,
it
is
the
linking
,
knitting
,
or
ioyning
of
folkes
willes
and
consents
toogither
in
any
thing
.
-
Apprehended
,
too
lay
holde
vppon
a
thing
,
too
take
holde
of
a
thing
,
too
catch
a
thing
,
too
attein
too
a
thing
.
-
Ardent
,
feruent
,
burning
,
glowing
,
hotte
,
earnest
,
vnfeyned
.
-
Authenticall
,
that
which
is
of
authoritie
,
that
whiche
caryeth
a
weight
,
estimation
,
or
maiestie
,
substanciall
,
effectuall
,
aucthorized
,
allowed
.
B
-
BArbarous
,
is
properly
he
that
is
not
a
Greeke
or
a
Roman
,
which
name
is
now
applyed
too
any
that
is
in
conditions
and
manners
rude
,
féerce
,
cruell
,
vnciuill
,
vnnurtured
,
or
in
spéeche
grosse
,
vnlearned
,
harshe
,
vneloquent
.
Also
it
signifieth
an
Alient
,
Forreyner
,
or
Straunger
borne
.
-
Benefactour
,
any
body
that
bestoweth
a
good
turne
,
pleasure
,
benefite
or
frendship
vpon
vs
.
C
-
CAlamitie
,
proprelye
a
laying
of
Corne
by
excesse
of
winde
and
soule
weather
,
and
by
a
Metaphore
,
also
it
signifieth
any
manner
of
greate
trouble
,
affliction
,
aduersitie
,
or
miserie
that
ouerthroweth
a
man
or
bringeth
him
vnder
foote
.
-
Celebrate
,
too
set
foorth
,
too
publishe
,
too
solemnize
,
too
vtter
,
too
declare
,
or
too
doo
a
thing
with
praise
,
deuotion
,
reuerence
,
pompe
,
or
ioyfulnesse
.
-
Centurion
,
a
Captaine
of
a
hundred
men
.
-
Circumstance
,
a
farre
fetche
or
windlasse
in
a
matter
,
a
thing
that
comprehendeth
matters
in
it
.
Also
the
large
setting
out
of
a
thing
by
his
seuerall
membres
and
particulars
.
A
going
about
the
bushe
.
-
Circumstant
,
things
that
are
about
vs
,
things
that
beset
or
beseege
vs
,
things
that
enuyron
and
hem
vs
in
on
all
sides
,
things
alwayes
conuersaunt
and
at
hand
with
vs
,
things
that
accompanie
vs
.
-
Ciuilitie
,
curtesie
,
good
behauiour
,
honest
conuersation
,
comely
and
gentle
behauiour
.
-
Communion
,
felloweship
,
partaking
,
partnership
,
companie
,
vse
or
enioying
of
a
thing
in
common
.
Also
the
vniting
or
knitting
toogither
of
diuers
persones
as
it
were
in
one
league
and
bond
of
aliance
,
as
well
by
inseperable
consent
of
wil
and
affection
of
minde
,
as
by
outward
conuersation
and
trade
of
life
.
-
Consecrated
,
halowed
,
made
holy
,
put
or
appoynted
too
a
holye
vse
,
assigned
too
the
seruice
of
God
.
-
Constancie
,
a
stedfast
and
continuall
sticking
too
the
truthe
,
&
an
vnmouable
abiding
in
all
goodnesse
.
It
is
contrary
too
wauering
.
-
Contrite
,
broosed
or
broken
,
as
things
are
brayed
in
a
morfer
.
Therof
commeth
Contrition
,
which
is
an
inward
remorse
with
an
earneste
sorrowe
and
gréefe
of
minde
for
sinne
,
or
for
offending
God
.
-
Conuince
,
too
prooue
a
thing
substancially
,
euidently
&
plainly
:
too
ouercome
by
manifest
and
apparant
reason
:
too
shew
a
thing
by
suche
effectual
and
open
arguments
,
that
the
very
aduersarie
may
not
bée
able
too
gainsay
it
.
-
Crosse
,
is
put
for
any
persecution
,
affliction
,
trouble
,
losse
,
hinderance
,
disease
of
body
,
or
disquyetnesse
of
minde
.
-
Curiositie
,
an
ouermuche
carefulnesse
,
or
inquisitiuenesse
in
other
mennes
matters
.
Hée
that
is
infected
with
this
vice
,
Paule
termeth
a
Busybody
.
-
Curiousnesse
,
is
an
ouermuche
precisenesse
in
a
mannes
own
dooings
.
D
-
DElusion
,
or
Illusion
,
Mockerie
,
mockage
,
a
deceitfull
thing
,
and
whatsoeuer
bleareth
mens
eyes
that
they
cannot
discerne
the
truthe
.
-
Demonstration
,
a
pointing
too
a
thing
with
the
finger
,
a
setting
foorth
of
a
thing
too
the
eye
,
an
open
,
plaine
,
and
manifest
shewing
of
a
thing
.
-
Depraue
,
too
marre
,
too
corrupt
,
too
infect
,
too
staine
,
too
defile
.
-
Distinguishe
,
too
put
a
difference
betwéene
things
;
too
seperate
intoo
partes
or
membres
,
too
disseuer
,
too
diuide
.
-
Durable
,
longlasting
,
of
long
continuance
,
that
which
endureth
wel
,
that
whiche
is
able
too
holde
out
.
E
-
EXclude
,
too
shutte
out
,
putte
out
,
thruste
out
,
or
kéepe
out
.
F
-
FElicitie
,
happinesse
,
blissednesse
,
blisfulnesse
,
the
full
and
perfect
state
of
béeing
well
,
the
full
fruition
or
enioying
of
God
and
all
good
things
.
-
Figurate
,
too
signifie
or
pretend
a
thing
after
a
couert
&
darke
manner
,
too
shadowe
or
represent
,
too
méene
or
betoken
,
too
imploy
or
purporte
,
too
beare
the
Image
or
likenesse
of
a
thing
,
too
counterfet
.
G
-
GLorie
,
is
a
renowmed
and
vniuersall
reporte
of
woorthynesse
,
purchased
by
deserts
of
many
great
benefites
and
good
turnes
.
-
Glorifie
,
too
giue
glorie
,
honoure
,
praise
,
or
commendation
too
any
body
,
or
too
mainteine
the
good
name
,
honour
,
and
estimation
of
a
bodye
.
Also
too
bring
too
euerlasting
blisse
and
heauenly
felicitie
.
H
-
HAbitation
,
a
dwelling
place
.
-
Hypocrite
,
is
suche
a
one
as
in
outwarde
apparel
,
countenance
,
or
behauioure
,
pretendeth
too
bée
another
man
than
hée
is
in
déed
,
suche
a
one
as
counterfetteth
himselfe
too
bée
holy
or
rightuous
,
and
is
not
.
-
Honour
,
is
the
estimation
that
is
giuen
by
agréeable
iudgement
and
consent
of
good
men
too
any
body
in
commendation
and
rewarde
of
his
singular
vertues
.
I
-
IMpediments
,
lets
,
hinderances
,
stoppes
.
-
Incest
,
vnlawful
copulation
of
man
and
woman
within
the
degrées
of
kinred
or
aliance
forbidden
by
Gods
law
,
whyther
it
bée
in
mariage
,
or
otherwise
.
-
Incorporate
,
too
grafte
one
thing
intoo
the
body
of
an
other
,
too
make
one
body
or
substance
of
twoo
,
or
mo
,
too
mixt
or
put
toogither
.
-
Incurre
,
too
runne
intoo
.
-
Infallible
,
vndeceyuable
,
that
whiche
wil
not
deceiue
,
nor
can
bée
beguyled
,
vnguileful
,
vndeceitful
,
deceitlesse
,
sure
,
certeine
,
assured
,
soothfast
.
-
Institute
,
too
begin
,
too
go
in
hande
with
a
thing
,
too
ordeine
,
too
purpose
,
too
appoint
,
too
make
,
too
found
,
too
stablishe
,
too
decrée
,
too
set
vp
a
new
,
too
bring
in
a
new
.
-
Interprete
,
expounde
,
open
,
make
plaine
and
manifest
too
an
other
mans
vnderstanding
,
too
shew
the
sence
or
méening
of
a
thing
.
Also
too
accepte
or
take
the
meaning
of
a
thing
in
good
or
ill
parte
.
-
Iunocation
,
is
a
calling
vpon
any
thing
with
trust
in
the
same
.
It
consisteth
of
twoo
partes
,
that
is
too
witte
,
of
prayer
and
thanksgiuing
.
-
Iustisied
,
found
rightuous
,
made
rightuous
,
accounted
or
accepted
for
rightuous
,
that
is
too
say
,
frée
and
cléere
from
sin
or
set
frée
from
sinne
and
the
penalties
therof
.
M
-
MAgistrates
,
are
all
Princes
,
Rulers
,
Gouernours
,
or
Officers
placed
in
authoritie
by
God
,
or
by
the
souerein
of
any
common
weale
.
-
Maiestie
,
the
stately
porte
and
honorable
renowme
of
any
Prince
,
people
,
superior
,
or
souereine
:
and
the
comely
&
beautifull
grace
of
any
thing
that
is
excellent
.
-
Matrone
,
an
auncient
,
sober
,
and
discréete
woman
,
that
eyther
hath
,
or
hath
had
children
,
such
a
one
as
for
hir
sad
behauiour
deserueth
too
bee
called
a
mootherly
woman
.
-
Mediation
,
the
earnest
minding
or
thinking
vpon
a
thing
,
the
often
consideration
and
musing
vpon
a
thing
,
mindfulnesse
,
studie
.
-
Metaphor
,
is
the
putting
ouer
of
a
woorde
from
his
proper
and
naturall
signification
to
a
forreine
or
vnproper
signification
.
As
Fol.
62.
where
the
worlde
is
termed
a
fielde
,
Chryste
a
séedman
,
and
his
woord
the
séed
:
in
whiche
spéeches
,
the
woords
field
,
séedman
,
&
séed
,
importe
other
things
than
their
proper
signification
yéeldeth
.
-
Minister
,
a
seruant
that
is
alwayes
at
hand
,
or
that
is
redy
too
put
his
hande
too
all
things
.
It
is
a
name
sitly
giuen
too
the
Clergie
,
as
whiche
putteth
them
or
ought
too
put
them
continually
in
mind
of
their
dutie
and
calling
,
which
is
too
bée
seruants
of
God
and
his
Congregation
,
and
not
Lords
ne
seruants
of
the
fleshe
,
the
world
,
and
the
Diuel
.
-
Morall
,
perteyning
too
manners
,
behauiour
,
conuersation
,
and
life
among
men
.
-
Misterie
,
a
secret
or
hid
thing
,
the
understanding
&
knowledge
wherof
passeth
the
capacitie
of
common
reason
too
teache
vntoo
.
O
-
ORacle
,
an
aunswere
or
saying
of
God
,
or
of
a
Prophet
in
Gods
name
,
such
as
is
certein
and
infallible
.
P
-
PArable
,
is
an
applying
of
some
thing
that
hath
no
life
or
no
body
,
too
our
matter
,
fitly
alledged
for
some
likelynesse
or
vnlikelinesse
which
it
hath
too
our
purpose
.
-
Particularitie
,
is
the
restrayning
of
the
largenesse
of
Chrysts
benefites
(
which
are
offered
generally
too
all
men
)
vntoo
a
feawe
:
And
it
is
properly
the
occasion
of
falling
which
as
well
the
wilfull
as
the
weake
do
take
by
miswresting
or
by
misvnderstanding
the
doctrine
of
Election
and
predestination
.
-
Pastort
,
Shepherds
,
a
name
aptly
applyed
too
the
Ministers
and
Curates
of
Chrysts
church
,
wherby
they
are
put
in
minde
too
féede
their
flockes
with
Gods
woorde
and
Sacraments
and
good
example
of
life
.
-
Perplexitie
,
anguish
,
distresses
,
(
according
too
our
English
prouerbe
)
a
pecke
of
troubles
.
When
men
bée
so
snarled
and
entangled
,
that
they
wote
not
which
waye
too
winde
them selues
out
,
or
what
way
too
turne
them
.
-
Pomp
,
the
countenancing
of
things
in
furniture
and
setting
foorth
too
the
outward
showe
.
-
Prefigurate
,
couertly
,
darkly
or
slightly
too
foretoken
,
foreshew
,
import
,
shadow
,
or
represent
a
thing
too
come
.
-
Preposterously
,
aukly
,
frowardly
,
ouerthwartly
,
vntowardly
,
vndaftly
,
setting
the
cart
before
the
horses
,
arsiuersie
,
topsiteruie
.
-
Priuation
,
the
vtter
taking
away
,
voydance
,
or
beréeuing
of
a
thing
,
so
as
it
haue
no
more
being
.
-
Prohibition
,
a
forbidding
,
a
forwarning
,
a
forfending
,
a
commaundement
or
lawe
restrayning
a
man
from
dooing
a
thing
.
-
Propiciation
,
procurement
of
mercy
,
forgiuenesse
,
attonement
and
fauour
.
-
Propiciatorie
,
that
whiche
reconcileth
,
or
whiche
purchaseth
mercy
,
forgiuenesse
,
attonement
,
and
fauour
.
Also
it
is
put
for
the
mercy
seate
.
-
Proposition
,
a
ground
or
foundation
in
a
sentence
or
oration
,
whervpon
too
builde
,
dilate
,
argue
,
gather
and
conclude
the
matter
.
Also
it
is
sometime
put
for
the
full
effect
,
conteint
,
purport
,
and
méening
of
a
sentence
or
matter
.
-
Purifie
,
too
purge
,
too
clense
,
too
make
cleane
,
too
make
pure
,
too
skowre
.
R
-
REgeneration
,
or
new
birth
is
when
by
being
washed
outwardly
by
Baptim
,
and
clenzed
inwardly
from
sinne
by
the
woorking
of
the
holy
Ghoste
,
wée
are
graffed
intoo
Chryste
,
and
made
the
children
of
God
,
and
heires
of
his
heauenly
kingdome
.
-
Renegate
,
is
he
that
renounceth
or
forsaketh
his
profession
:
as
when
a
Protestant
becommeth
a
Papist
.
A
Turncote
.
-
Reprobate
,
a
castaway
,
a
forlorne
person
.
Also
a
frowarde
,
peruerse
,
wilfull
and
obstinate
person
,
such
a
one
as
is
giuen
vp
too
his
own
wickednesse
,
and
hardned
in
his
wilfulnesse
,
and
so
consequently
past
grace
.
S
-
SAcriledge
,
is
properly
the
stealing
of
Holy
things
,
or
of
things
dedicated
and
appoynted
too
a
holye
vse
,
or
the
stealing
of
things
out
of
a
holy
or
halowed
place
.
And
so
by
a
maner
of
spéech
,
it
is
any
spitefull
or
contemptuous
fact
doone
too
the
derogation
of
Gods
glorie
or
the
breach
of
Religon
,
and
is
as
it
were
high
treason
too
God
.
-
Sanctifie
,
too
halow
,
too
make
holy
,
too
kéepe
holy
:
whereof
commeth
Sanctification
,
which
is
halowing
,
making
holy
,
or
holynesse
.
As
Chryst
is
our
Sanctification
,
that
is
to
say
,
Chryst
is
our
holynesse
,
or
the
thing
that
maketh
vs
holy
.
-
Saluation
,
soulehealth
,
or
rather
perfect
blisse
,
heauenly
ioy
,
&
euerlasting
welfare
bothe
of
bodye
and
soule
.
Or
it
is
the
cléere
deliuerance
and
frée
sauing
of
vs
from
sinne
,
death
,
hel
,
the
Diuel
,
and
damnation
,
by
Iesus
Chryst.
-
Satisfaction
,
is
a
making
of
amends
for
misdéeds
,
displesures
,
or
wrongs
doone
,
too
the
ful
contentation
of
the
partie
that
was
gréeued
.
-
Secular
,
worldly
,
of
the
world
.
-
Societie
,
felowship
,
companie
.
-
Solemnize
,
too
doo
a
thing
with
great
pompe
,
reuerence
,
or
deuotion
.
-
Sincere
,
pure
,
cleane
,
vncorrupt
,
vnmingled
,
vndefiled
,
vnfeyned
,
vnstayned
,
voyde
of
guile
,
voyde
of
craft
,
swéet
,
sound
,
vpright
.
T
-
TAbernacle
,
a
Tent
,
Hall
,
or
Pauilion
,
such
as
men
of
war
pitch
in
the
fields
too
lie
in
.
-
Testimonies
,
witnessings
,
witnesse
bearings
,
recordes
,
depositions
.
-
Throne
,
a
Kings
seate
or
chaire
of
estate
,
a
séege
Royall
.
-
Tumult
,
vprore
,
hurlyburly
,
commotion
,
insurrection
.
-
Type
,
a
figure
,
shadow
,
signe
,
token
,
representation
,
or
Image
of
a
thing
too
come
.
V
-
Vnite
,
too
make
one
thing
of
twoo
or
mo
,
too
cupple
,
to
knit
too
ioyne
toogither
.
-
Vocation
,
or
calling
is
that
estate
,
degrée
,
or
trade
of
life
too
which
any
man
is
allotted
,
eyther
by
birth
,
by
commaundement
of
God
,
by
appoyntmente
of
the
Magistrate
,
by
oportunitie
of
time
,
or
by
necessitie
.
FINIS
.
It
is
too
bée
noted
,
that
the
twoo
miles
mencioned
in
the
.131
.
leafe
of
the
first
side
and
.22
.
line
,
are
dutch
miles
which
make
of
our
Englishe
miles
,
seauen
miles
and
a
halfe
.
Also
it
is
too
bée
noted
,
that
the
authour
of
this
woork
deuideth
the
Table
of
the
ten
commaundements
in
suche
wise
as
that
hée
putteth
the
fifth
commaundement
intoo
the
first
Table
vnder
the
name
of
the
fourth
,
and
beginneth
the
seconde
Table
with
the
sixth
commaundement
,
whiche
is
of
prohibiting
murther
,
which
he
accounteth
as
fifth
in
order
,
procéeding
after
the
same
manner
vntoo
the
last
commaundement
,
whiche
hée
deuideth
intoo
two
commaundementes
,
contrary
too
the
vsuall
order
and
accompt
of
our
Church
.
¶
Imprinted
at
London
,
by
Henry
Bynneman
dwelling
in
Knightrider
streete
,
at
the
signe
of
the
Marmayde
:
for
Lucas
Harrison
and
George
Byshop
.
Anno
Domini
.
1569.
CVM
PRIVILEGIO
.